Chapter I. The Nature And Importance Of The Pastoral Work.
CHAPTER I. THE NATURE AND IMPORTANCE OF THE PASTORAL WORK.
The Pastoral work is the personal application of the pulpit Ministry to the proper individualities of our people—looking upon them severally as having a distinct and separate claim upon our attention, cares, and anxiety; urging each of them, as far as possible, to the concerns of eternity; and commending to their hearts a suitable exhibition and offer of salvation. For this purpose, we must acquaint ourselves with their situation, habits, character, state of heart, particular wants, and difficulties, so that we may “give to each of them a portion in due season.” The Pastor unites in himself the offices of Watchman and Evangelist. He “watches for souls” lest a “root of bitterness spring up” to the trouble and defilement of the church—lest unchristian tempers and practices mar the profession of Christ—lest a lukewarm spirit paralyze exertion, or a spirit of contention hinder Christian love. All need his superintendence. The indolent are slumbering—the self-dependent are falling back—the zealous are under the influence of spiritual pride—the earnest are becoming self-righteous—the regular are becoming formal. Then there is the enquirer, asking for direction—the tempted and perplexed, looking for support—the afflicted, longing for the cheering consolation of the Gospel—the convinced sinner, from the slight healing of his wound,1409 settling in a delusive peace—the professor, “having a name that he lives; but he is dead.”1410 These cases cannot, in all their minute and diversified forms, be fully treated in the pulpit. It is therefore in his Pastoral character that the Minister “watches for souls, as one that must give account.” 1411 But he “watches also in all things.” There are seasons particularly suited for specific instruction, or for enforcing particular duties—special opportunities (such as providential visitations) for conviction or consolation—seasons that should find the Minister “doing the work of an Evangelist,” 1412 in the instant and due use of them; and which, without the constant oversight of our people, would be neglected and lost.
Not pretending to lay down a complete scheme of the Pastoral work, we will illustrate its general principles by slight sketches of
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detail. For plans to be useful, they must be suitable to their intended sphere—not only really good, but relatively, good—formed by the character, circumstances, and habits of the people as they are scattered or congregated, educated or illiterate, or a mixture of both; —according to their state of ignorance or knowledge—whether the ground has been previously cultivated, or neglected—whether it has been occupied by Dissenters, or left entirely waste—whether the disposition of the people is prepared for the Gospel, or opposed to it. These and many other considerations, though they would not alter the system of our Ministry, yet they would mould its several parts to a closer and more definite adaptation.
The importance of this system is evident from the nature of the case. The husbandman does not rest when he has committed his seed to the earth. He watches its growth with constant anxiety, and he toils incessantly for its preservation from impending dangers until he has safely gathered his fruit. Are not our people the field of God? Are we not the husbandmen to sow the imperishable seed, and to instrumentally gather the harvest? Are our fields any more secure from injury, or in less need of constant and anxious superintendence? 1413 Every other view of our work illustrates the same point. As physicians, how can we prepare the proper medicines without a knowledge of the individual disease? As stewards, how can we make our distribution, if we are unacquainted with the respective objects of our attention? As with nursing-mothers, how ineffective our care and tenderness will be, if they are not regulated according to the known strength or weakness of our people!
We can only refer to the necessity of a systematic adherence to this Ministry. It must not be left to the humour or convenience of the moment; or subject to worldly interruptions. Fixed hours of the day (portioned with a due regard to all other Ministerial claims) should be devoted to it with the same conscientious determination as to pulpit preparation. Our instruction should be solid, searching, and lively; aiming to draw out the minds of our people in confidence, to mark the baneful influence of wrong principles, and to infuse the holy and active operations of the fundamentals of the Gospel. An affectionate attention to the young is closely connected with the present encouragement and future prospects of our work, and it will open many successful avenues to the hearts of the parents. It may sometimes be necessary to hear about our people through some correct medium of information;1414 though
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much discretion is required to avoid the evils of jealousy and suspicion, and to make the best use of the materials thus furnished to our hand.
This system is most strongly inculcated from the highest authority. “Searching and seeking out the sheep” is marked by the Great Shepherd, as the difference between himself and hirelings; against whom the neglect of this Pastoral care formed a main article of indictment.1415 Indeed his own Ministry was of this character. With his disciples, his ministry was that of the Good Shepherd who “calls his own sheep by name, and leads them out.” 1416 With the world, it was the constant wakefulness to make use of every opportunity, private instruction as well as public and general instruction.1417 The Ministry of his Apostle was framed after the same pattern.1418 During the three years that he was the resident Pastor of a Church, he combined pastoral with public instruction.1419 “He did not cease to warn every one of them night and day with tears;” and the testimony of his conscience on this particular seems to have been his rejoicing under the overwhelming pressure of Ministerial responsibility.1420 Indeed his intimate knowledge of the spiritual state of a vast number of individuals in the churches is evident from his multiplied salutations, as well as from the relative appropriateness of his instructions which were given in the exact line of exhortation, reproof, or encouragement to which he knew the personal distinctness of their experience would instantly respond. His readiness in “changing his voice” 1421 to his people, could only have been the result of an accurate and diligent inspection of their state.
The documents of the early ages furnish abundant testimony to the Pastoral work, as a constituent part of the Primitive Ministry. Ignatius is said to have known almost every individual in his flock.1422 Cyprian frequently gives us his judgment and practice on this subject.1423 Gregory wrote a serious treatise on this department of the Ministry.
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The questions and exhortations in our own Ordination services are evidently formed upon this model.1424 The episcopal instructions of Taylor, Hort, Burnet, Leighton, Seeker, and Wilson,1425 (not to mention other names of more recent date) have solemnly charged it upon our consciences. The obligation of our Ordination vow—to “take heed to all the flock, over which the Holy Ghost has made us overseers” 1426—evidently implies (as Baxter observes) that ‘each individual member of our charge must be taken heed of, and watched over by us in our Ministry. To which end it is supposed necessary that (unless where absolute necessity forbids it, through the scarcity of Pastors, and vastness of the flock) we should know every person that belongs to our charge.’ ‘I confess’ (says Bishop Burnet), ‘that this way of parochial visitation is an increase of labour; but that will seem no hard matter to those who have a right sense of their Ordination vows, of the value of souls, and of the dignity of their function. If men had the spirit of their calling in them, and a due measure of flame and heat in carrying it on, labour in it would be a pleasure rather than a trouble.’ 1427
Calvin often lays down the Scriptural obligation to this work, and he reports the fruitful harvests reaped at Geneva when the ministers and elders went from house to house, and dealt closely and individually with the consciences of the people. Kidderminster, ‘before Baxter’s coming there, was like a piece of dry and barren earth; but by the blessing of heaven on his labours, the face of Paradise appeared there in all the fruits of righteousness.’ Dr. Bates’ Funeral Sermon. On his first coming, scarcely a worshipping family was known in the
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place. When he left it, but few families were living without this daily acknowledgment of God, or were unwilling to submit to his private catechizings and personal conference. Six hundred communicants attended the Lord’s Table. Alleine often blessed God for the great success he had in these exercises, saying that God had made him as much an instrument for the good of souls in this way, as by his public preaching, if not more.’ 1428 Cotton Mather, while ‘he looked upon this work as laborious as any in all his Ministry,’ yet he ‘set a great value on his pastoral visits. He not only did good, but got good in his conversations with all sorts of person; he thought he never walked more in the Spirit than thus walking to his flock, to serve and seek their best interest.’ 1429
The uses of this Pastoral system to ourselves are of the highest moment. By a judicious use of this intercourse, we may receive instruction from the meanest of our flock. Teachers must be constant learners; and much is learned here, consciously or unconsciously. It is at once the seal to the testimony of the preceding, and the treasure-house, which furnishes the most valuable materials for the ensuing Sabbath.1430 Perhaps there is no better way to fill up interesting subjects for the pulpit, than to draw them out in familiar contact with cases to which they might be adapted. The sermons thus made in our parishes differ from those that are thought out or collected in the study. If they are less
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abstract, they are more pointed and experiential. We mark the precise evil requiring caution, the deficiency calling for exhortation, the circumstances needing advice, the distress or perplexity looking for consolation and encouragement: and thus Pastoral preaching gives a local and instructive application to our pulpit Ministry.
Medical skill is gained much more by practical experience, than by the abstract study even of standard works. However valuable, therefore, an accurate and well-directed course of reading is (and the Writer will not be suspected of depreciating its value1431), yet he is persuaded that the study of the human heart—of our own hearts most especially—is far more important.1432 Without that experience, which can be obtained only in Pastoral practice, the most scriptural statements, like the promiscuous application of medical science, will be inapplicable, and proportionally ineffective.
Nor is this system less important to our people. Some points of private or personal application are scarcely suited or expedient for the pulpit. Many persons also, in great need of instruction, are hindered by bodily infirmity from public attendance. Many, from their awful indifference, need the word to be brought to their own doors. And with regard to many that do hear—every parochial Minister is conversant with the fact, how very little our pulpit discourses are comprehended, retained, or applied by them. There is a sort of mental deafness among the mass: so that, unless the word is brought to them in the smallest parcels, and with the most direct application, only the sound is heard; while the meaning is never fixed upon the mind with an intelligent or permanent apprehension.
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The preservation of our people from schism, and the maintenance of Christian unity among them, is one of the many blessings resulting from this system. The converts of preaching, left destitute of this fostering superintendence, become like “children tossed to and fro, and carried about with every wind of doctrine.” 1433 If the fold is tended only on the Sabbath, we must not wonder if sectarianism makes progress—if “grievous wolves enter in among them, not sparing the flock”—or if, even among the flock, “arise men speaking perverse things, to draw away disciples after them.” 1434 Evangelical preaching (as distinguished from modern ethics, or cold orthodoxy) naturally excites a spirit of inquiry and interest which, important as it is, unless it is carefully directed and controlled, it lays our flock more open than before to “the sleight of men and cunning craftiness, by which they lie in wait to deceive.” 1435 Vast indeed is the responsibility of what Hooker calls ‘the greatest blot or blemish of notable ignorance—unconscionable absence from the cures1436 of which men have taken charge 1437—(absence, however, that will now be checked by the recent legal restrictions on pluralities1438) depriving our people of the influence of example, and of seasonable counsel, encouragement, and reproof. Yet we are persuaded that the mere residence, and even the faithful preaching of the servant of Christ, without his watchful fatherly care, will be of comparatively little avail. Erroneous doctrines or practices will take root before he is aware of their existence. We cannot blame the Apostle (entrusted as he was with a universal commission) for not fixing himself as the stated Pastor of the Galatian Church. Yet the ascendancy of the Judaizing teachers was the evil of his non-residence, which led him to express his earnest “desire to be present with them;” feeling that
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his personal inspection would be more useful than his letters could be.1439 Thus the prevention or cure of evils will be found (under the blessing of God) in the exertions of a Pastor, steadily devoting himself to his people, cementing the bond of union and confidence “by the mutual faith both of him and them.” 1440 They are looking to him as their affectionate Minister, and he is living for them as his beloved charge.
This leads to another advantage of this system—gaining the confidence and affection of our people. The orbit of the Preacher, however regular, sheds scanty light over the poor man’s dwelling. A pulpit Ministration may command attention and respect; but unless the preacher converts himself into a Pastor, descending from the pulpit to the cottage, and in Christian simplicity “becoming all things to all men;” there will be nothing that fastens on the affections—no “bands of love.” The people cannot love an unknown and untried friend, and confidence without love is an anomaly. The unintelligent, more influenced by impulse than by judgment, will probably unite themselves with Teachers on their own level, those with whom they live as fathers, brothers, and friends, in all the reciprocity of daily fellowship. We must therefore constantly aim at nearer contact, and closer interest with them—winning their hearts, as the way to win their souls—living among them in the interchange of those kindly offices which (as Bishop Gibson admirably observed) ‘are the means of endearing Ministers to their people, and of opening a passage into their hearts for spiritual instruction of all sorts.’1441 It was by thus combining the office of Missionary and Pastor, that Eliot ‘was indeed’ (as his Biographer tells us) ‘the father of his people. By holding frequent intercourse with them, he greatly endeared himself to them, and he became acquainted with the extent of their knowledge of Divine things, with their trials and difficulties, and with their joys and sorrows. In this manner he was enabled to act as their instructor, counsellor, and comforter.’1442 A congregation that is thus used to seeing their Minister
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in private, is like a family listening to a father’s instruction. When, after the example of our Great High Priest, we are “touched with the feeling of their infirmities,” and tenderly enter into the details of their several trials, a mutual sympathy is excited; their confidence is encouraged; they readily apply for more personal counsel and consolation; and they bring to us their cases, doubts, and perplexities, so that we may make them our own. Thus moulding our Ministerial counsel in the endearing form of brotherly sympathy, we can say—“Who is weak, and I am not weak?” 1443 And how else can we ascertain the real state of religion among us, its progress or decline, the drawbacks, or the means of advancement, or the besetting temptations of our people, so as to provide them “with the armour of righteousness on the right hand and on the left?” 1444
The character of this pastoral intercourse is therefore a conciliating, close, affectionate, and spiritual contact with our people. It combines the dignity with the condescension and humility of our office—as “the messengers of the Lord of Hosts;” even as we are “their servants for Jesus’ sake.” 1445 Thus we at once invite confidence, and repress familiarity. Without sinking our dignity, we clothe it in the garb of a friend—entering (not with prying curiosity, but with kindly interest) into their circumstances of family difficulty, their temporal wants, habits of living, and connections (if among the poor) with their masters and neighbours. Prudent advice may be given here to the heads of families on the management of their expenses, the education and government of their children, family worship and instruction, and whatever else makes up their little world.1446 Christian instruction may be grafted on these particulars, in ways that our pulpit Ministrations cannot fulfill with sufficient distinctness for practical utility.
Social visits to our people for the purpose of spreading a general spiritual atmosphere are also a highly important part of the Pastoral work. What Dr. Watts aptly calls “parlour preaching” 1447—
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that is, the ability to introduce the subject of religion seasonably and acceptably into social intercourse—is one of the most valuable talents to the Church. Even if it is a natural gift in part, its lowest exercise is capable of unlimited improvement; those who have attained the highest excellence in this way are not those who were most richly endowed by nature, but those who have “stirred up this gift of God that is in them” with the most assiduous diligence. We do not recommend that sententious and authoritative tone which carries with it the air of solemn affectation. Let the great subject blend with the habit of Christian cheerfulness, taking care not to diverge from the main object so as to preclude a natural and graceful return. Remember that seriousness is as essential to unction, as unction is to edification. Nor would we always open the subject formally, or in the way of abrupt commencement. If no direct method offers itself, an intelligent readiness of address, and the expression of a glowing heart, will turn some incident or topic of conversation to good account. When the obligation is deeply felt, opportunities generally will be found, or a watchful spirit of love will make them. If the character of the preacher is put off, the man of God will engage himself in close, affectionate, vigorous conversation on matters of eternal moment.
An adaptation of topics is, however, necessary to give effect to the exercise of this talent. Matters of general interest will always afford subjects of instruction. In mixed society, two or more real Christians, interchanging their sentiments on any interesting topic, will furnish a vehicle of profitable communication with the rest. Intercourse with the higher classes is often attended with considerable difficulty. Yet even here the introduction of truth “in the meekness of wisdom” will accomplish much; and the Pastor never appears in greater dignity, or speaks with greater effectiveness to the rich, than when his mild decision of heavenly character exhibits the determination to “obey God rather than man,” and to honour the authority of his commission with pre-eminent regard. We must not forget the strict account that will be required of this weighty burden of the souls of the rich; and with an eye to this account, we must wisely and diligently search out the avenues by which to convey to them the most enduring treasure.1448
For the improvement of this conversational intercourse, a store of materials, drawn from an acquaintance with the best practical writers, or from our religious biographies, will prove of essential service. A readiness to produce the circulating medium—added to a
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recollected habit for the most suitable disposition of the topics, for the study of proper variety, and above all, for exercising our dependence upon Almighty aid—will be most important. In this spirit of consideration, diligence, and faith, the feeblest efforts will be abundantly honoured; while the best-ordered conversation, done in our own spirit, will prove ineffectual for the desired ends.
We would suggest also a monthly meeting at the parsonage, of the higher or middling females, for the purpose of working for the poor, or some other definite object. This has been found a kindly and conciliatory means of drawing together inaccessible young persons within the sphere of the parochial Ministry. The introduction of a suitable book, easily shuts out unprofitable conversation, and gives opportunity to intersperse matter of more direct application and interest.
The system of Bible classes, embracing all divisions of our charge, is making way among us with considerable effect. The present Bishop of Ohio mentioned, when a Pastor at New York (1830), that he knew no Minister of Christ in America who did not have a Bible class in which, not merely the young, but the married, and persons of all classes, gladly received instruction at the feet of the Pastor. There can be no greater preservation against error, no more assured means of Christian stedfastness and consistency, than an enriching study of the sacred volume; and to direct and encourage the minds of our people in this investigation is one of the most interesting and important exercises of Ministerial responsibility.
On another department, we may refer to our Lord’s example in combining kindness to the body, with love for the soul.1449 We are often reminded in our Pastoral employ that “a man’s gift makes room for him.” 1450 Christian sympathy doubtless gives great weight to our instructions; and thus our means combine with our labours for the most important objects. We must, however, well ascertain its character, lest this system encourage a false profession. Indeed in all cases, failure to wisely discriminate the objects, seasons, and measure of assistance, makes well-intentioned charity one of the greatest evils. Our benevolent fund must be regulated by personal means, calculated in the spirit of prudence and self-denial, and applied to the relief of want—-not (except in cases of sickness) to the procurement of indulgence. Its Scriptural extent thus regulated, [charity] is universal, but with a special regard “to the household of faith.” 1451 Respectability with distress has the
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next claim, according to the gradations of character and want. As a general rule, partial assistance—giving a stimulus to their own exertions—is more efficient as well as more economical, than a complete deliverance from their difficulties.1452 The opportunity to combine spiritual with temporal charity, will not be forgotten. A tract may often convey a useful lesson, where personal conversation had not been found practicable or seasonable.
Yet in every point of contact with our people, we must feel that we are Ministers, and -they must feel and receive us as such. We cannot therefore dismiss our parochial visitation without some more or less direct message from God. Even the mention of common affairs should be connected with a spiritual purpose,1453 while at the same time room must be found for some more pointed application. Thus Cotton Mather would leave some awful questions with his people, such as, ‘What have I been doing ever since I came into the world, about the great errand on which God sent me into the world? If God would now call me out of the world, what would become of me throughout eternal ages? Have I ever yet by faith carried a perishing soul to the Lord Jesus for both righteousness and salvation?’1454 So again—‘Do you trust wholly in Christ? Do you love him? Do you enjoy him? Do you give him your whole heart?’ Answer these questions to yourselves—to your consciences—to your God. We must grapple closely with them thus:—about the value of the soul, the evil of sin, the love of the Saviour, the study of the word, the influences of the Spirit, the privilege of secret, family, and public prayer, the importance of personal and family religion, and its intimate connexion with every day’s employment, the comfort of the Gospel, and the work of preparing for eternity—all these will furnish topics of conversation with them, that are of common interest and inexhaustible fulness. Yet, however animated and impressive our exhortations, we must not forget the main object of imparting intelligent doctrinal views of the Gospel. Our familiar intercourse therefore, no less than our public Ministry, should be conducted on the principle that truth is the
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only medium of Divine influence. The connexion between successive visits may be usefully kept up by means of a text, left for consideration, which (even if it could not be read) might be repeated, till learned by heart. Thus a word from God would be left behind for practical application; bringing to mind in our next visit the prominent tone of our last conversation; and directing us to continue in the same track, or to strike out in a new path, as circumstances might dictate.
The form of pastoral intercourse allows for considerable variation. While it may often be wise to combine sympathy in temporals with our Ministerial instruction; at other times our contact with our people should be purely upon spiritual principles. Let them be alone with us in the presence of God. The delicacy and weakness of early impressions need this intimate intercourse. The awakened enquirer—filled, and often confounded, with the engrossing subject—wants a guide, a confidential counsellor, a tender and experienced friend. He must be taken aside, and made to feel himself the object of exclusive solicitude. Others, again in a hesitating suspense, need this tender confidence—to have their convictions cherished, retouched, deepened, and directed more immediately to the Saviour, as the charm that dispels the allurements, and as the power that breaks the chains, of this world. The serious, humble, and perplexed, through the same medium, ‘open their grief, and receive the benefit of ghostly counsel and advice.’ 1455 In these confidential communications, affectionate catechetical enquiry will bring out their individual perplexities, and thus furnish the most valuable materials for a more suitable adaptation of our instruction.
But the Minister must carefully equalize his communion with his flock. He must show himself equally the friend, the father, the Pastor, of all—“a debtor to the wise and to the unwise”—
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“without preferring one above another, doing nothing by partiality.” 1456 He should be to his flock—as the soul is to the body—as the head is to the members—invigorating every part of the body—the lowest as well as the highest; and contributing to the benefit of every member alike. The suspicion of favouritism invariably fosters a spirit of pride in its objects, and of envy in the rest, which is most destructive to the unity and prosperity of the flock. In this confidential character, there will be as little occasion to enforce relative rights and obligations, as to fix the precise boundaries of authority and obedience between man and wife, where the spirit of the marriage-relation is maintained. How far, however, this intercourse should extend to Dissenters in our parishes,1457 may be a question of some difficulty. Those who wilfully reject our Ministry, have no claim on our official responsibilities. Yet so far as time and strength will allow, as they manifest a Christian Spirit, we would not decline that open, candid, winning intercourse, which might bring them to a conviction of their error, to a closer conformity to the Scriptural rule, and to the will of our Divine Master. This appears to be the principle to be carried out as far as we can, though localities must have their influence in shaping the precise mode of our Ministrations.
This department of the Ministry is deficient in that excitement which makes it so delightful to preach to a congregation hanging upon our lips. It presents great demands for patience, self-denial, and severe exercises of faith, the cost of which has not always been duly calculated. Henry Martyn confessed that at times he was ‘tried with a sinful dislike of his parochial work,’ and it seemed frequently ‘as a stone speaking to stones.’ 1458 The writer was struck with the observations of a local preacher who has subsequently relinquished his work for secular engagements—that from his experience, he considered a Minister’s life to be the happiest in the world, and that he had never known such enjoyment as when in the act of preaching the Gospel. This judgment, though correct, was still incompetently formed, because it was grounded on the knowledge of only half our work. For the preacher’s delight in proclaiming the glad tidings of the Gospel to his fellow-sinners is chastened with the heavy responsibility of the watchman’s commission. The “necessity laid upon us” 1459— “watching for souls,
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as those who must give account” 1460— darkness, thick as night, and alas! the presage of eternal night, so often attendant upon death-beds—the wisdom and tender faithfulness which such scenes imperiously demand— “travailing in birth” for souls once and “again, until Christ is formed in them1461—disappointments on account of professed Christians, and weeping over the falls of real ones—daily contact with sin, obstinacy, and impenitence—and finally, conflict with the powers of darkness—all of these combine in our sacred employment, wakening emotions of the most opposite character, and yet issuing at length in the triumph of faith; “as sorrowful, yet always rejoicing.”
This general view of the Pastoral work will show at once its laboriousness, and its importance. To acquaint ourselves with the various wants of our people; to win their affections; to give a seasonable warning, encouragement, instruction, or consolation; to identify ourselves with their spiritual interests in tender sympathy, and Ministerial obligation; — to do this with the constancy, seriousness, and fervid energy which the matter requires, is indeed a work of industry, patience, and self-denial. And yet how else can we “make full proof of our Ministry,” except by ready obedience to the injunction—“watch in all things; do the work of an evangelist?” 1462
The true portrait of a Christian Pastor is that of a Parent walking among his children—maintaining indeed the authority and reverence, but carefully securing along with it, the love and confidence that belongs to this endearing relation. He is always to be found in his own house, or to be met with among the folds of his flock—encouraging, warning, directing, instructing—as a counsellor, ready to advise—as a friend to aid, sympathize, and console—with the affection of a mother to lift up the weak—“with the long-suffering” of a father to “reprove, rebuke, and exhort.” Such a one—like Bishop Wilson in the Isle of Man,1463 Oberlin in the Ban de la Roche1464—or the Apostolic Pastor of the High Alps 1465—gradually bears down all opposition—really lives in the hearts of his people, and will do more for their temporal and spiritual welfare, than men of the most splendid talents and commanding eloquence.
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