VI. Do we pray for our flock?
PART VI. RECOLLECTIONS OF THE CHRISTIAN MINISTRY. 1953
It may be useful to close this immensely important and interesting subject with an attempt to concentrate some of its serious recollections in fixed and permanent impressions. To habitually realize just views, both of the gospel, and of the sacred office, tends to simultaneously excite, support, and direct us most profitably. Thus while the Minister’s views of responsibility—if indeed he is under divine teaching—will fill him with the deepest humiliation; yet the contemplation of the Saviour’s glory and love inspires him with hope and joy. Often the cheerful recollection will present itself as, ‘Where would I have been if I could not look to Him whose “blood cleanses from all sin?”’ In this spirit, he will tenderly plead with his people respecting their sins; and be ready to sit at the feet of the least and lowest of them, while he executes his solemn commission towards them. And how will he speak of the Saviour? Like one who feels his own need of mercy, and who sees the sufficiency of his adorable Lord for the chief of sinners, and the glorious work that he has undertaken for him; he will set forth this enlivening subject with a richness, fulness, confidence, and joy which, if he has learned from the Scriptures, he has learned no less from his own experience. Thus he is humbled, but not discouraged; and while he lies low, he is lifted up by a “grace” that “is sufficient for him,” and sustained by a “strength that is made perfect in” his “weakness.” 1954 Thus he is weeping, yet rejoicing—encouraged, thankful, devoted, happy.
Though partial views of the Christian Ministry may make our “hands hang down” by eclipsing the prospects of faith, we are persuaded that the sober calculation and enlarged apprehension of faith will substantiate the full support of the Gospel; enliven our present gratitude; and result in fresh and unceasing excitement in the world of everlasting praise.
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But to maintain abiding and deepening convictions of our responsibilities, the Writer has ventured to expand a few questions which the course of this survey has suggested for his own use, and which he would respectfully submit for the consideration of his honoured and beloved brethren.
I. Do we honour our work? ‘One of the mistakes’—said the late Mr. Venn,—‘that I have cause to regret is that, from fear of pride, I never paid due regard to the numberless passages of Holy Writ which so plainly point out and extol the high dignity of our office. Had I given but a little consideration to these passages, I indeed believe that I would have had much more comfort in my own soul, and more success both in public and private addresses to my people.’ 1955 When God would allure his people to return, by the richest prospect of blessing, he sets before them—not the promise of temporal prosperity and aggrandisement1956 (this had been found ineffectual)—but the gift of “pastors according to his heart, who would feed them with knowledge and understanding.” 1957 How high then is our obligation—as the most important gift of God to his Church, in the deepest personal humiliation—to “magnify our office!” 1958 And we do this when Christ is the inspiring principle of our Ministrations—not one subject among the rest—but that subject which involves the rest, and gives them their proper life and interest. “The truth as it is in Jesus” 1959—as he is the centre of every line—is the glory and substance of our office.1960 ‘Let Jesus Christ’ (said the excellent Matthew Henry) ‘be All in All. Study Christ—preach Christ—live Christ.’1961 Let us sink ourselves, to exalt our Master.1962 It was said of Ignatius, that he carried Christ about with him in his heart; ‘and this I will say—if to represent a glorious Christ to the view, love, and admiration of all people is the grand intention of your life—if you are exquisitely studious, that the holiness and yet the gentleness of Christ may shine in your conversation—if in your public discourses, you mention Christ with rapture in every paragraph, and on every occasion where he is to spoken of—and if, in your private conversation, you contrive to insinuate something of his glories and praises whenever it may be decently introduced—
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and if, finally, when you find that a glorious Christ is more considered and acknowledged by means of you, you exclaim, ‘Lord! this is my desired happiness,’—then truly, you live to good purpose.’ 1963 ‘If, said a dying Pastor, ‘Ministers only saw (especially in their public exercises) the preciousness of Christ, they would not be able to refrain from clapping their hands with joy, exclaiming—‘I am a minister of Christ! I am a Minister of Christ!’ 1964
We also “magnify our office” by exhibiting its spirit. An inconsistent, worldly, or self-indulgent Minister, trifling with his sacred obligations—as an old writer strongly remarks—‘is the pest of the Church.’ 1965 Even if his Ministry should enlighten, it will not sanctify his people. Far less injurious are the open attacks of our avowed and most bitter adversaries. Oh! that the Ministers of the Church may be kept from destroying the Church! Let it be remembered that the high honour to which we are called, is to give a just representation not only of the doctrine, but of the person of Christ. Whatever talents are not made subservient to this grand purpose of expressing the dignity and humility, “the meekness and gentleness,” the self-denial, zeal and love of our Divine Master, will bear the awful stamp of unprofitableness at the day of accounting. Like our Heavenly Pattern therefore, let us display before the world a manifest elevation above it, uninfluenced by its smiles—unmoved by its frowns. Let it be seen and read by all men that we “seek not theirs, but them” 1966—that “in all things we approve ourselves as the Ministers of God” 1967—having our souls animated, excited, and filled with our work—making it the one absorbing concern—feeling the insignificance of everything in comparison with it—giving it the lead in every pursuit—concentrating on it the best and most steady efforts of self-denial and love
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—and manifesting that sympathizing tenderness of heart which indicates a sense of its responsibility. This high tone of Ministerial character, grounded on personal consistency, will never fail to command respect. Thus Mr. Nelson truly remarked—‘He knows but little of the dignity of the Priesthood, who is content with ordinary attainments.’ Nor can we calculate its extended usefulness, unless we magnify our office so as to count it worthy of all our pains. This was George Herbert’s spirit when he was dissuaded from the Ministry as a degrading employment—‘Though the iniquity of the times has made the sacred name of priest contemptible, yet I will labour to make it honourable, by consecrating all my learning, and all my poor abilities, to advance the glory of that God who gave them.’ 1968 Such also was Henry Martyn’s holy exultation. ‘Blessed be God’—he said—‘I feel myself to be his Minister!’ A tremendous, and yet blessed feeling! laying us in the dust, yet lifting us up to heaven.
II. Do we feel the responsibility of our work? The Minister of the Gospel is not an isolated individual, nor is his influence bounded by parochial limits. The character of his profession gives a tone not only to the Church, but to the nation at large. Entrusted as he is with the eternal interests of the world, with all its countless population, and successive generations to the end of time—surely he may well say—“I am doing a great work!” 1969 And indeed an affecting, though not overwhelming, conviction of its dignity and difficulty, is eminently serviceable to check a vain, indolent, and careless mind; to excite us to the proper use of all our necessary gifts and graces; to call forth earnest supplications in a matter so plainly above human strength; to exercise our entire dependence on Christ for guidance, assistance, and success; to preserve us against impertinent diversions from our work;1970 and to make us deeply solicitous about its success. As a ground of encouragement also—it argues high thoughts of our Great Master; a firm belief of the truth and weight of our message; a freedom from secular ends; a humble, serious, tender, and prepared heart; a readiness to acknowledge our deficiencies, to make use of our helps, to be earnest in prayer, to wait in expectation of heavenly influence, to watch against all hindrances, and to render to God the honour of all our success—and even of all our due preparation and diligence.
May we not then inquire—What is our personal sympathy with this awful sense of responsibility? How are we affected
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by the Scriptural warnings which are enough to “make both ears tingle of every” watchman “that hears them?” 1971 How are we affected by the spirit of our Ordination service? which (as Bishop Burnet justly remarks) ‘nothing in any office is so serious and so solemn’ 1972—it exhibits us in both parts of our mighty business: as the mouth of God to the people, and the mouth of the people to God. Do we feel this responsibility in regard to our care and diligence? Is Ministerial diligence not as necessary for our salvation, as Christian diligence is necessary for our people? The most regular course of external service or irreproachable conduct will not meet the emergency, without a deep sense of the “necessity laid upon us.” The ransom found for immortal souls shows at once their infinite value, and their solemn charge. What could be purchased only by the blood of the Son of God, must be worth the labours of a thousand generations. Nor can the murder of a fellow-creature bear any comparison with “the voice of the blood of our brother’s” soul “crying out” for vengeance “from the ground.”1973 What fervent exercises of holy sympathy—clear evidences of our Divine call—flow from a just sense of the weight of our office! Mr. Brown was often deprived of a night’s rest by his tender and oppressive anxiety.1974 If young Ministers cherished this same impression, they would have deeper views of their awful engagements: instead of desiring extensive spheres of service, they would better sense the solemn charge of a single soul.1975
How do we feel with regard to our talents? They were given to us on account; not to waste on sin; not to slumber in indolence; not to concentrate in selfishness—but to “invest” in our Master’s service.1976 As it is in our soul’s salvation, so it is in our Ministry—the freeness of the gift is the quickening motive to its active energy.1977 But are our “gifts stirred up,” our graces exercised—our opportunities used to the uttermost? To think of talents being specially given to us for the object dearest to the heart of our Divine Master—that of feeding his own purchased church—and yet
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so often to spend them in our own indulgence, or in the empty acquirement of a name in the church of God! Even on moral grounds, we are convicted of dishonesty. Are not our wages the compensation for time and talents faithfully devoted to our work? If the abuse of the public money of the state is censurable, much more the waste of the Church’s treasury.
How do we feel respecting the completeness of our Ministry? —“not preferring one” part “above another”—or at least not engaged in one to the neglect of another? We want combination with concentration. To confine our attention to the Pulpit is to leave uncultivated a vast sphere of sympathetic and aggressive influence. On the other hand, to give ourselves exclusively to Pastoral work would risk our bringing into the Pulpit slight exercises—words without matter—fluency without substance—such as would command no weight or respect with our intelligent people.
How, again, do we feel the responsibility of our pulpit preparation? Most beautiful was the spirit of M. Boos—‘spending whatever time he could spare in his Church before the altar, until he was able to comfort his congregation;’ judging rightly, that ‘those are not the best sermons which we have laboured over with difficulty, but which we have, as it were, supplicated from the Lord with tears and prayers.’ This was connected with a searching Scriptural habit. ‘We must’—he said—‘dig very deep to discern the treasure’—adding, ‘it is when we feel our weakness most, that we dig the deepest.’ 1978
This spirit is a cover from the snare of mechanical preparation, which evaporates the Christian glow in chalking out artificial arrangement; while at the same time, it is the spring of prayerful industry—far more valuable than talents, improving the highest, and supplying many deficiencies of the more moderate. It will lead us away from the love of novelty (which fills the mind with fancies instead of seeking after originality), pressing home the common but primary truths of the Gospel—taking on the same ground-work as our fathers and prophets of old, though with enlarged and diversified illustration. Thus the people will “seek the law at the mouth of the priest”—when he lives at the level of his high obligation, his mind treasuring up—and therefore his “lips keeping—knowledge.” 1979 We ask—how is this responsibility felt as regards the substance of our preaching? Admitting that our Ministry is exclusively occupied with one subject,1980 yet we are labouring to compass the
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whole extent, setting it forth—in its integrity, concealing no doctrine, nor bringing any into undue proportions—in its purity, without the intermixture of human traditions or authority1981 —in its simplicity, opening an instant way for the contrite sinner without previous safe preparation—in its connection, giving life and substance to every part by a clear exhibition of the Saviour, seeing that every point inclines to the magnetism of the great centre—combining the doctrine of salvation with the statement of the penalty and defilement of sin—combining the work of the Spirit in all his perfections and Divinity with the work of Christ;—thus through the Spirit raising the whole edifice of faith and godliness on the true foundation.1982 Again, if our Ministry is thus Scriptural, is it advancing? As Christians, we are led to comprehend “what is the breadth, and length, and depth, and height, and to know the love of Christ, which surpasses knowledge.” 1983 Should our Ministry not then exhibit the results of this exploring in a more comprehensive, unctional, and endearing display of our grand subject? If our office is to open a mine of “unsearchable riches,” 1984 should we not plant our steps deeper into this golden storehouse, and there draw out more enriching treasures for our Sabbath Ministrations? Those of us who have most reason and (what goes with it) most readiness to acknowledge our Divine Master’s grace upon our work, are most sensible of their need of this experience, and most earnest in their desires and efforts to attain it. If we insist upon growth in our people, must we not show it in our Ministry? The same motto is for Minister and for people—“Not as though I have already attained, nor were already perfect: but I press on.” 1985
What a need we have of a deep sense of the responsibility of the pulpit, to be deeply penetrated, like the great Apostle,—with the subject of our commission—with the object in view—with the recollection of the Omniscient witness of our conduct,—Truth—conscience—the presence of our God 1986—thoughts so weighty and impressive! enough to fill our whole soul! It would be well for us to thus realize our true character—not as the magistrate—the statesman—the legislator—the wise or prudent man—the moralist—the poet—the man of feeling—or even the Minister of the law—but as the ambassador of Christ, ‘sent to man, the sinner—not the partial sinner, but the total sinner—not the impoverished sinner, but the ruined sinner—not to man hurt by sin, but to man dead in sin—not
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man to be repaired, but to be made—not to be rectified, but to be created.’ 1987 How important is the recollection, that we bring to man nothing that is truly valuable, without an acquaintance with his true character, his lost condition, and his only solid hopes for eternity!
How does our example speak—a most responsible part of our office? Spirituality is a main qualification of the Ministry. A faithful Pastor is a living witness, bearing a powerful testimony in the great controversy between God and the world. His life is vocal—like Chaucer’s Parson—‘a living sermon of the truth he taught.’ Indeed it is only where the life preaches, that the pulpit will be effective. Unless we are men of God out of the pulpit, we shall never be honoured as Ministers in it. Our people look at us narrowly during the week, to see what we mean—whether we mean anything—on the Sabbath. We may teach, warn, exhort, but there will be no movement without the holy walk—unless we act the faith we preach. While we preach faith, we must live works, to put to shame the charge of licentiousness, and to put away a stumbling block out of the path of the world. For “though we should speak with the tongues of men and of angels,” we will fail to charm our people into a love of the Gospel without an exhibition of its spirit. Our obligation is most strong, in every way, to be what we preach. And there must be some defect, unless we bring our own atmosphere of holiness, more or less immediately felt. ‘What Bishop’ or Pastor ‘can forbear trembling, seeing himself engaged by Jesus Christ himself to be like an “angel”—pure, spiritual, in a constant application to men by labour, and to God by prayer; and like a “star” full of light, elevated above the earth, fixed to his sphere which is his “church,” incessantly moving in it, and continually diffusing his influences below!’ 1988 Do we realize the responsibility of our office as “the salt of the earth?” 1989 Alas! sometimes do we not seem to assist in the putrefaction, rather than preserve from it? Do we consider the delicate exactness belonging to our function—like the female character, requiring not only restraint within strict propriety, but the most remote distance from the bounds even of suspicion 1990—a restriction which, however burdensome
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it may appear, is a most constraining obligation, and effectual support of our work? Christian consistency alone can shield our office from contempt.1991 Negative holiness is of little avail for influence. We must be “examples”—not to the world—but ‘to believers—an example of holiness and purity among the holy and pure.’ 1992
The responsibility of the temporal concerns of the nation, or even holding up the pillars of the earth, bears no proportion to the tremendous weight of the charge of immortal souls. Ministers are not “visited after the visitation of all men.” Nothing is distributed to them, either in judgment or in mercy, on the common scale of calculation, or according to the general balance of the Divine dispensations. “We are made a spectacle to the world, and to angels, and to men.” 1993 The eternal interests of others are so bound up with us, that we are denied the comparative privilege of perishing alone. Nor indeed can we singly save ourselves; or save ourselves at all, except (as Bishop Wilson reminds us) ‘by labouring to save others.’ 1994 What then does the frequent caution or charge of excessive zeal mean, when our own consciences must tell us that—if we only realized the value of the soul—if we were suitably impressed with the love of the Saviour, or with the sense of our obligations, then we would not minister in the cold and indifferent manner that we do—that we have reason to be ashamed of every sermon we preach—and perhaps to tremble in the very best of them, lest we be convicted of pouring contempt on the truth of God, and of the guilt of the blood of our people? And are there none of us whose consciences might present the fearful prospect of hearers dropping successively into the arms of death through the Minister’s negligence, unwarned as well as unprepared, and of going down to the grave after them—with their hands deeply dyed with the blood of their souls—and themselves overwhelmed in their eternal damnation?
Oh! how infinitely awful and mysterious is the appointment which has thus laid on us so sinking a burden; and what are the bitterest of earthly sorrows—what is the curse of an ungodly world—what is the torture of the martyr’s stake—compared with the unutterable, eternal sting of unfaithfulness to these perishing, yet imperishable souls? The anticipation of the day of account, solemn to all, is inexpressibly solemn to us. How awful the peal which
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the passing bell—that useful memento of the great judgment—rings in our ears! Another account is carried in before the bar of our Judge—an account linked with our own, and crowded with the sins of Ministerial omission and unfaithfulness! And then to think of the last meeting with all that have died under our charge—to suppose ourselves interrogated concerning our obligations to them.—Oh! can we forbear the impassioned deprecation of guilt—“Deliver me from blood-guiltiness, O God.” 1995 An external performance of our duty will easily screen us from Episcopal censure. But to answer to the Chief Bishop for our diligence, at his judgment seat—this is the trembling prospect. Can we forget that the Minister is the man of all others, who needs the super-abounding mercy of God, and continual application to the cleansing blood of Calvary? Have we then no sympathy with the thrice-repeated flight of Ambrose from the Episcopate—the compulsory ordination of Gregory Nazianzen—the deprecation of the Apostolic Bishop of Hippo (Quid! vultis ut peream?1996)—and the deep distress of Chrysostom, counting his elevation a judgment on the Church? 1997 If there was a mixture of superstition with this shrinking humility—“forgive them the wrong;” (and let us condescend to learn something from them which they are well able to teach)—to temper our more enlightened views of faith with a portion of that “weakness, and fear, and much trembling,” 1998 which they so vividly pourtrayed.1999 To feel our responsibility in the spirit of dependence 2000—to confess
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our deficiencies and defilements with unfeigned self-abasement—and, under this sense of shame, to prize more highly, and apply more constantly, the blood of atonement for our acceptance—this is the frame we should desire—not oppressed with legal despondency, but humbled, sustained, rejoicing, and fruitful under the influence of the faith, and the hope of the gospel.
III. Do we earnestly desire and expect success in our work? The merchant fails when he loses his cargo—the statesman, when the kingdom suffers loss—the Minister, when the soul perishes. And what failure in its ruinous consequences can compare with the Minister’s? Therefore his desire for success is spiritualized humanity. Yet who of us prays or stirs up his people to pray for success, as if he suitably realized its unspeakable importance? And what hope can there be of success without an anxious concern for it? ‘If you would prosper in your work,’ (says Baxter) ‘be sure to keep up earnest desires and expectations of success. If your heart is not set on the end of your labour, and you do not long to see the conversion and edification of your hearers, and do not study and preach in this hope, then you are not likely to see much fruit of it.’ 2001 “The ostrich” indeed “leaves her eggs in the earth,” careless what may befall them, “because God has deprived her of wisdom, nor has he imparted understanding to her.” 2002 But what husbandman would sow the seed without some anxiety and expectation of the harvest? And who can help admiring the conduct of faithful Eliezer who would neither eat nor drink till he saw how his master’s business would speed? 2003 Yet how often are we satisfied with a creditable performance of our duties, without a deep concern for the success of our work, and yearning compassion for the multitudes, hardening themselves under the sound of the Gospel! 2004 A Ministry devoted to the salvation of souls; aiming intensely and simply at this main object; counting every soul a kingdom; and more delighted to save a soul than to win a crown—this is love for perishing immortals—this is the true spirit of our office. This was the mind of our Great Master—the satisfaction he anticipated from “the travail of his soul”—“the joy that was set before him.” 2005 This also was the sustaining desire of the Apostle under his wearisome labours.2006 Oh! then, let us, like men and
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Ministers of God, thirst insatiably for the conversion of souls. We must be utterly dead to any high sense of our calling, if we can roll along a course of years in the responsible relation of Pastor, without enquiry or concern, whether our people thrive or decline under our Ministry. Let us not be satisfied with evidence of personal attachment to ourselves, without one beating pulse of love for our Master. Acceptance with man is an empty bubble—success in conversion is everything. Let nothing therefore content us, short of real fruit. Some outward restraint or reformation may be wrought; but while the heart is uninfluenced, the principle of sin remains in full vigour, and no real or permanent advantage is gained. The main design of our work is left unaccomplished. One soul converted to God is better than thousands merely moralized and still sleeping on in their sins. Our primary and absorbing object is to have fellowship with the angels in “gathering together the elect of God.” 2007
Though it is true that the seed buried is not lost, yet we must not tamely acquiesce in the admission of our results not being always visible.2008 Nor must we live on undefined hopes; or too indulgently console ourselves in the event of a total failure, with the assurance of personal acceptance. For though the reward is measured by labour, not by success, and is still “with our God, though Israel is not gathered;” 2009 yet the promises, pleaded and waited for in the diligence and perseverance of faith, warrant the
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expectation of a measure at least of apparent fruit. Mr. Robinson of Leicester solemnly reminded his brethren—The lack of Ministerial success is a tremendous circumstance, never to be contemplated except with horror. ‘Search, ask’— he added—‘if there is not a cause, when your seals are not broad and visible.’ 2010 Acquiescence without enquiry is the slumber of indolence, not the quietness and resignation of faith. The Sovereignty of God must indeed be fully acknowledged, but not pleaded as an excuse for inertness; nor rested upon except as a sustaining encouragement in conflict and difficulty. The Apostles, while they were ever ready to bow to this deep and mysterious exhibition of the divine character, they were still full of distress and activity, or joy and praise, according to how their Master’s work was retarded or advanced. While their faith was tranquil, their efforts were incessant.
IV. Are we laying ourselves out for our work? At this busy moment, inactivity is fatal to the best interests of the Church. The irregular movements on every side of her are enough to keep all her watchmen in active motion. We have “put our hands to the plough” from which there is no “looking back.” 2011 In fact—as with the husbandman, there is little or no vacation from our daily labours. The end of one work is but the beginning of another, as the season brings it round. But in the strongest emphasis of the term, the Pastoral labourer “eats his bread in the sweat of his face.” 2012 There is an eternity of rest before us. But here we must not expect a life of indolence; and if we are the Lord’s servants, we shall not desire it. But to be successful labourers, we must bring the spirit of the Gospel into our work. There is sometimes a heartlessness about us, most paralyzing to the activity of faith, and quenching to the faint spark of Ministerial zeal and Christian love. Mr. Scott warns us against it, as ‘very dishonourable to the
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mercy and grace of the Gospel, and to his name who commands his servants to rejoice in hope.’ 2013 Weariness of our work, when it seems at a low ebb, is much to be deprecated; still more so—the readiness to seek relief from present discouragement in self-indulgent studies or recreations. The disappointed fisherman does not sit down in despondency—much less does he direct his mind to any other employment—but he sets himself to enquire into the causes of his failure, and the best mode of obviating them; and girds himself for the next opportunity with the same glistening expectation. Thus must we, like the disciples, “at our Lord’s command,” continue to “let down the net,” even though “we have toiled all night, and have taken nothing.” 2014 But is it ever too long a time to wait? Discouragement realizes most fully the blessedness of our work. Its supports do not spring from sensible excitements. We work “by faith, not by sight,” 2015 not acted upon by a temporary and adventitious impulse, but constrained by the love of our unseen adorable Saviour. Our failure, therefore (as has been well observed), should ‘not be cause for relaxation in diligence, nor for despondency in spirit, nor for remission in prayer. Let it rather be an argument for renewed energy, for greater zeal and earnestness.’ 2016 Like the ancient servants of God, let our discouragements enflame weeping tenderness of intercession before our God.2017 But let us remember that prayer without exertion will subject us to his reproofs—“Why do you cry to me? Get up; why do you lie on your face?” 2018
The axiom—‘Duties are ours—events are God’s’—is precisely that mixture of Arminianism and Calvinism, which constitutes the true Ministerial habit. It is, however, a maxim for rest in unvarying effort—not in slumbering supineness. Philip Henry tells us—‘The more we do, the more we may do, in the service of God.’ 2019
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We may perhaps have to guard against a temptation to bustling activity, or a restlessness of mind, because our plans do not advance as we had hoped. But in good health, and in an equable state of mind, as a late diligent parochial Minister observed—‘I am always happiest, when I have most to do.’ 2020 Let us therefore satisfy ourselves that we are using all the means, and with all the earnestness in our power—like men filled with what Lord Shaftesbury was pleased to call—‘the heroic passion of saving souls’—a passion which will not confine its impulse to the pulpit. Let us enquire throughout our whole course of Ministry—Is nothing done defectively, or in a wrong spirit? Can we think of nothing more that might be done? Does “the trumpet give” either “an uncertain,” or a feeble “sound?” 2021 What weekly provision is there for our flock—for those of them especially, who feel the intervals between the Sabbaths to be long? What is there that shows our readiness to be “out of season,” as well as “in season, to watch in all things, to endure afflictions, to do the work of an Evangelist, to make full proof of our Ministry?” 2022 Do our people mark, in our going in and out before them, a daily renewal of our Ordination vow, without reservation for our own ease and interest? Are we “offering ourselves” up joyfully on the service of souls in the spirit of a sacrifice?2023 Do we guard against a prevalent danger of wasting our time and strength on matters of inferior moment? And do we count the day lost when something has not been either written, or said, or done, in our Master’s service? The fisherman, when not actually engaged in his employment, is mending his nets, or more or less exercised in preparation for his business. And thus might the intervals between our immediate work be filled up with the relaxation of study, conversation, or Christian intercourse, bearing directly at least, on our great object. ‘Indeed’ (as Bishop Davenant justly remarks)
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‘a good Minister is never less at leisure, than when he seems to be so. Our people may think that we have whole days for ease and indulgence, and that we have nothing to do when we have left the house of God. But if we are what we ought to be, the conflict—I almost said ‘the perpetual’, but at least the daily and diligent—conflict of prayer, meditation, and study, lies upon us.’ 2024
We may indeed go through our outward routine with respectable but heartless regularity—sometimes perhaps blaming the greater earnestness which it would be inconvenient to imitate. But how different this is from “doing the work of an Evangelist,” which alone “makes full proof of our Ministry!” 2025 How different from that self-denying, self-devotedness, which spiritualizes even our most cursory, and much more, our stated employment—which, instead of waiting for favourable opportunities (that from men’s indisposition to the Gospel may never occur) is endeavouring to make them; constantly devising some plan for the benefit of our flock; and primarily aiming to raise them to a higher standard of obligation and of privilege! It is the holy, humble, and laborious exercise—concentrating doctrine, spirit, example, intensity of interest, and entire endeavour; and “striving in it according to the mighty power” of God,2026 —that is the appointed instrument for the fulfilment of the Divine purposes. Mr. Scott well observes that ‘Satan prevails as much by persuading Ministers to sit still, or merely to go on in the beaten round, without attempting anything more, as in any other way.2027 For indeed, present qualifications, however great, can never annul the “necessity laid upon us” as debtors to our flock, and as “scribes instructed for the kingdom of heaven,” to acquire greater skill, richer stores, and more heavenly unction, for its all-important engagements. An aged Minister, when exhorted to be more sparing of himself, once observed—‘When a man has loitered the best part of his day, and the evening
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draws on, he needs to double his strokes.’ And surely, all of us—had we a livelier impression of the near conclusion of our work; and if we pondered its importance according to the worth of souls—we would be more active in discovering, inventing, and from time to time, making use of some fresh point of contact with the souls dropping into eternity before our eyes—some new medium of more accurate acquaintance with their individual condition 2028—some closer intimacy with their false refuges—some nearer access to their affections—some sharper edge for the piercing of their consciences—so that ultimately the Saviour might be honoured and reign in them, as his redeemed people. Many schemes might be devised for the purpose, of valuable efficiency but little outward display. As ministers of the Establishment, our framework is ready at hand. Our influence, as the accredited instructors of the land, added to the authority of our parochial oversight, is much to our advantage. But how our talents and opportunities will also increase the awful balance at the day of account, if they are not sanctified to our great work! As men specially consecrated to God, we must labour as if our life was one continued moving on in the course of the Ministry, and our sweetest rest was found in his service. As a beloved friend of the Writer once observed (exemplifying unconsciously his own character),—‘The true pastor is so devoted to his parish, that his parish is, in some sense, the whole world to him. He would have no heart, as it were, for anything else. His invention, and every faculty of the mind, should always be stretched to discover and execute means for benefitting his parish.’ Indeed, without this entire devotedness of mind and powers, how can we practically be said to listen to the Divine message, “Take heed to the Ministry which you received in the Lord, that you fulfil it”?2029
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V. Does the Spirit of love characterize our Ministrations? Let us enquire generally as to our interest in our work. “Not by constraint” is the spirit of our office; at least by no other constraint than “the love of Christ.” 2030 It must be Irksome indeed to someone who only makes it subservient to his own selfish purpose. But under Christian constraint, our duty will be our delight; our work our wages.2031 Indeed, even under depressing circumstances, the obligation to stand up as a witness for Christ, and the excitement of setting forth his excellence to sinners, bring a sensible refreshment to our own souls, so that our labour of love is a most blessed service. Yet it may often be well to ask, “What fellowship do we have here, with the delight which faithful servants of God have always experienced in their Master’s work 2032—a delight strongly connected with its effectiveness? For it has been truly remarked—that ‘justice can never be done to any profession, which is pursued with aversion or indifference.
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Without loving his profession, no one can become an able and faithful Minister of the Gospel of Christ. But to those who do, the love which David had for the priesthood, for its occupations and duties, will become the living principle of their conduct. A faithful Minister will love his profession, for the sake of Him who founded it; for the sake of the church and brethren, for whom Christ died; and for the invaluable advantages, which it possesses towards the acquisition of happiness here and hereafter.’ 2033 ‘A Minister’—observes a serious writer—‘who dislikes the business of his calling—who lacks an ardent love for it, must lead a very unpleasant life. He saunters away life in listlessness; he turns to his own proper functions with reluctance: he toils through them with distaste; he performs them badly, and is dissatisfied with himself and, from this dissatisfaction, he again performs them worse, and is more uneasy in his own feelings and reflections.’ 2034 It is not necessary that he be distinguished by talent, or by ecclesiastical dignity or preferment; but it is of first importance that love is the mainspring of his work.2035
Let this enquiry also be more specific, with regard to our love for our people. The exercise of this love is one of the most valuable Ministerial gifts. It regards each individual committed to our charge in connection with his capacity for the eternal happiness of the gospel—the infinite value of his soul—his perishing condition—the ransom found by God—and his consequent redemption by the application of this ransom to his soul. According to our perception of these important details will be the enlargement of our loving anxiety on his behalf. This Pastoral connection, in its full extent of interest and responsibility is, we fear, too little considered and felt among us. A general concern on one side, and a respectful regard on the other, convey a very inadequate expression of the sacred and affectionate character of this cementing bond.2036 But we cannot conceive of a Minister’s usefulness—at least of his extensive usefulness—without a cordial love for his people. His powerful
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mind or fine imagination may command their admiration; but love is the magnet that will draw them to himself. Therefore let him bear them on his heart, as the High-Priest bore them on his breast-plate.2037 Let him live with them as a father lives with his children. ‘Bishops’ (as Jerome reminded his friend) are ‘not Lords, but Fathers.’ 2038 The Pastoral work, without the habitual influence of this principle, is indeed a most severe task; while its privileges are either wholly unknown or misconceived; and the reciprocal affection of our people is considered a relic of Popish veneration, or the effect of interested motives or emotional feelings. But in truth, none but those who “watch for souls, as those who must give an account,” can know our painful anxiety “until Christ is formed in our people, the hope of glory;” none can understand our intense interest in superintending the various stages of their “growth to the perfect man.” 2039 They cannot be safely left to grow up without food and instruction, on the strength of some supposed innate principle of life. Nor do they ever arrive at a state which does not require our concentrated watchfulness and care. They need exhortation, not only in a careless and backsliding state, but as the appointed means of maintaining their stedfastness,2040 and of “going on to perfection.” All the kindly offices of neighbourly consideration are valuable ‘means of endearing Ministers to their people, and of opening a passage into their hearts for spiritual instruction
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of all sorts.’ 2041 It will not then be necessary for them to be told that we love them. This condescension to all their sympathies—this interest in their trials, their comforts, and their families—will constrain them to feel it. Indeed, we do not hesitate to say that there is no feeling of the parent with which the experience of the Christian Minister does not sympathize.2042 Even necessary reproof will be conveyed in parental language;2043 and the exhortation of the true Pastor will differ as widely from mere official advice or remonstrance, as the tender counsel of a loving father from the accurate tuition of a well-principled instructor.2044 If indeed, on looking round upon our flock, we can see no one who, in the language of the Apostle, “owes his soul to us,” 2045 we can have no conception of that endearing bond of attachment that unites a faithful shepherd to his deeply indebted flock. But to prove the existence of such a bond would be a most superfluous task. Every parochial visit reminds the affectionate Minister of its happy influence;—binding him as a willing servant to his Divine Master, and to the church for which he died.2046
Now let us apply the Apostle’s description of his own Ministerial feelings to ourselves. His Epistles to the Philippians and Thessalonians present a most exciting picture of Pastoral endearment, in his thankfulness for his people, his prayers for them, and delight in them. Mark his continual “longings to see” his different flocks, for their mutual enlargement and comfort. “Taken from them” sometimes “in presence, but never in heart,” his return to them is the subject of his constant prayers, in which he entreats them to unite with him.2047 Nor could he meanwhile be satisfied without sending messengers to hear of their state and progress; as if good tidings of them were the life of his own life, and an excitement to his
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continual thankfulness.2048 He could not forbear telling them, how his “mouth was opened,” and “his heart enlarged” towards them—that he was looking with a father’s expectations to be “somewhat filled with their company”—and (as if a father’s tenderness was inadequate to convey the overflow of his heart) that he was ready to “cherish them, as a nursing-mother cherishes her children;” being “affectionately desirous to impart not only the Gospel of God, but also his own soul to them.” 2049 His habit of carrying them always “in his heart, to die and to live with them;” his anxiety during his imprisonment, employed more on their welfare than on his own life; no, even his readiness to be detained from the immediate presence of his Redeemer for their sakes; and the joy with which he anticipated the offering of his life “upon the sacrifice and service of their faith,” 2050 are far beyond our standard of Ministerial sympathy. He was ever willing, to more effectually attain his object, to wave the right of command, for the language of entreaty.2051 His disinterested love forgot all personal injury, and all occasion of resentment, in the grand object of his people’s restoration to the simplicity of the Gospel.2052 No, he is willing to lose their hearts for himself, if he could only win them to Christ; overcoming ungrateful returns with the continued overflowing of affection; “seeking not theirs, but them; very gladly spending and being spent for them, though the more abundantly he loved them, the less he was loved.” 2053 “He was glad even of his own weakness, if only they were strong,” having his mind absorbed with one great desire—“their perfection.” 2054 Whether or not the Apostle was raised up as a Pastoral model to his successors in the Ministry—this at least is the true spirit of the office, embodied and moulded to real life and experience. For remember that this care, solicitude, and tenderness expressed in prayers, tears, continual sacrifices of personal ease and indulgence, and frequent exposure to imminent peril2055 were not the effect of direct miracle or inspiration, but the effusions of a heart lamenting over the miserable condition of perishing sinners; yearning over his own children in the faith; glowing with the love of Christ, and filled with his Spirit.
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The Writer does not know when he has more sensibly felt his almost infinite distance from the Scriptural standard of obligation, than while sketching out this imperfect outline of what a Minister ought to be, and what he might be. For let it not be supposed that these are graces and duties unique either to the Apostle or the Apostolic age. They mark the standard which all who have pledged themselves to the sacred function, would do well to habitually contemplate; and the practical influence of which constitutes the life of our Ministrations. ‘He who does not have this solicitous care and Apostolic tenderness, does not know what it is to be a father and a Pastor.’ But ‘happy is that Pastor to whom his life, his labours, his zeal, and the testimony of his conscience, give the just confidence to say that he loves the flock of Christ; and that he loves it only for and in Christ, only by his charity, and in his spirit.’ 2056 That he should have a shepherd’s eye and a shepherd’s heart, is equally important for his acceptance with the flock, and with the chief Shepherd. The former will often bear the most repulsive truths in such a spirit;2057 and if the Pastor is not in everyone’s mouth, he is at least in the hearts of the people of his charge. The latter expects to see in him the image of his own tenderness and love—“feeding his flock like a shepherd; gathering the lambs in his arms, and carrying them in his bosom, and gently leading those that are with young.” 2058
But if this love for our people is the spring of success, it is equally certain that the principle of this love for souls, is love for Him that purchased them. From this flow all our pains, patience, and care: from the delight of “spending and being spent” in the service of one whom we supremely love. Under this constraint, we cannot be loiterers. There are many tracks of life before us of far greater temporal indulgence. But the recollection comes with power—“He is worthy, for whom we should do this.” The awful immensity of our obligation enlivens the endurance of the Ministerial cross, and it makes us feel that all that we have attempted scarcely expresses even the consciousness of our infinite debt. This love ‘is the great endowment of a shepherd of Christ’s flock.’ He does not say
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to Peter—‘Are you wise, or learned, or eloquent?’ but “do you love me?” “Then feed my sheep” 2059—as if he would not entrust them to one who did not love him. Surely the under-shepherds cannot forget the attractive influence of that thrice-repeated command,2060 enforced as it is by the power of his example, and by the constraining motives of his love. Our whole charge must then be our “dearly beloved and longed for;” many of them doubtless will be our “joy and crown;” and the prospect of meeting them as such “in the presence of our Lord Jesus Christ at his “coming,” is an auxiliary joy belonging to our anticipation of that glorious consummation.2061
VI. Do we pray for our flock? It is of little use to be devoted to labour for our people, if we are not equally devoted to prayer on their behalf. God make us Ministers of much prayer! For without this devotional spirit, we possess only that negative existence which will eventually cut us off from the Church as a useless incumbrance, instead of an instrument of good. A Ministry of power must be a Ministry of prayer. Thus Moses, Aaron, and Samuel,2062 stood in the gap. Jeremiah’s intercession seemed as if it could restrain the execution of the Divine purposes.2063 This was the Apostle’s chief mode of expressing his “longing after” his people, “in the bowels of Jesus Christ.” He seems as if he never bowed his knee before his God without expressing his interest on their behalf.2064 Could such a spirit fail to “have power with God, and prevailing?” Without this prevalence with God, we can never hope to prevail with men. ‘The Minister of the Gospel should indeed be as the angels of God, going between him and his people; not only bringing down useful instructions from God to them, but putting up earnest supplications to God for them. Without this, there can be little answer of success in the other; there can be little springing up of this seed, even though Ministers sow it plentifully in preaching, unless they secretly water it with their prayers and tears.’2065
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Our constant need of this duty is most palpable. Our responsibilities on behalf of our people are great and awful. The consciousness of the dangers which surround them—the multitude of eyes that are upon them—their helplessness, discouragements, and perplexities—all demand our remembrance before God. More affecting and stimulating excitements may be found in their too frequent insensibility to our glad tidings, and determined opposition to their reception. And indeed, here we may ask—Why do we so seldom mark any significant displays of Almighty power—any extended awakening of souls? It is because that spirit of intercession is straitened within us, which is at once the preparative and the forerunner of enlarged success. Why is it that our words—instead of bringing our Master’s message from heaven—often seem to die in our mouths, or drop and die between us and our people—that we seldom speak as if we hoped to prevail—that we are ready to lose hope under protracted unfruitfulness—unless it is because our secret exercises on behalf of our people are so cold and infrequent? Do we not complain of a spirit of formality with our people? Time was, when we worked together on new ground, when sin crouched under us, when our machine from the impulse of excitement seemed to move by itself. Perhaps now the attendance on our lectures has fallen short. Our churches are less crowded. The restraints of our early Ministry are worn out. Indifference has crept in. Even Christians have waxed cold. Our former plans have lost their interest. The edge of ardour is blunted. Has the mainspring of the machine been weakened? Has pleading intercession been neglected? If the emergency demands an increase of faith, how much better is it to rejoice in the promised strength, than to indolently mourn over the increase of difficulty! Whatever variation of system may be attempted (and some occasional variation will be necessary), nothing will permanently maintain the real interest among us, when the excitement of novelty has subsided, except increased energy and faith in Ministerial prayer.2066 Revivals in our congregations must commence
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with ourselves. Whether the state of the Church is declining, or prosperous, may be estimated by the standard of our own religion. Larger supplication for the outpouring of the Spirit would bring increased power to the lever of the pulpit. Our sermons would be manifestly sent down from heaven. Our word would come “with much assurance” 2067—with immediate authority—with a distinct message from God. Such a Ministry—connected with enlarged expectations of faith, a higher standard of devotedness, a richer unction of spirit—would “add to the Church daily such as shall be saved.” 2068 The Lord hasten his promised blessing.
Oh for a due impression of our vast responsibility in this matter! 2069 What is the most Evangelical Ministry without this heavenly influence, but battering the wall of China with our breath? “What avails any completeness of Ministration, unless every atom that forms this completeness is impregnated with Divine life? How else can we maintain that affectionate self-denying devotion to the service of our people, which is one of the master-springs of our work? Thus we learn how to preach to them; we endure their discouragements; and the spark or flame of love is kept alive under successive provocations and disappointments.2070 Individual cases, whether of temptation, perplexity, or obstinacy, should be carried with special earnestness and particularity “to the throne of grace.” ‘Without the ability to spread the cases of the people before God on all occasions’—Cotton Mather tells his Pastor and Student—‘I should not judge you qualified for an ordination to the pastoral care of a flock among the churches of God, but worthy to have an ANAZIOS cried out upon you.’ 2071
The encouragement to this duty is full and explicit. It was when Daniel was presenting supplication for his people, as well as for himself—“while he was speaking in prayer” at the beginning of his supplication, “the commandment came forth.” 2072 And
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if prayer was substituted for complaint—if instead of mourning” that there are none who call upon your name”—we were to send up the cry, “Oh that you would rend the heavens, that you would come down, that the mountains might flow down at your presence!”—our gracious Lord could not “long be angry against the prayer of his people.”2073 Surely in penitent returning to him, and faithful waiting upon him, “after two days he will revive us; on the third day he will raise us up, and we shall live in his sight.” 2074
But constancy in this work is indispensable to the full receipt of its blessings. ‘It is well for us, if in the midst of our discouragements we can appeal to our flock—“God forbid that I should sin against the Lord in ceasing to pray for you!” 2075—if our return from concluding the service of the temple is not the interruption of the course of our work, but only a transition to another part of it—if the seed just sown is secretly followed and watered with prayer. But is it with us, as it was with the Apostle—an unceasing employment? Have we been“giving account with joy,” or “with grief”? Has our “watching for the souls” 2076 of our flock shown the progress, or the decline, of the work of God among them? The subjects of our intercession should have respect to the success of the work of God in the awakening, enlightening, strengthening, and consoling influences of his Holy Spirit; and have respect to his presence in our congregations (on which, as we just observed, our efficacy supremely depends—not on the ability and fervor of the Ministrations); and have respect to the supply of unction, life, and comfort proportioned to the weakness, and wants, and temptation of each of our people: and finally to the general effusion of his Holy Spirit on the Church, to consummate the glory of the latter days; to “establish the mountain of the Lord’s house in the top of the mountains,” that “all flesh may see the salvation of God,” and the voice of Zion may be heard, “lifted up with strength, saying to the cities of Judah, Behold your God.” 2077 This spirit of Ministerial prayer is as necessary to form the character of a Pastor, as the spirit of personal prayer is necessary to form the character of a Christian. Nor can there be hope of acceptance for diligence in every department of our momentous labour, unless it is constantly cherished.2078 Let us therefore exhibit our character,
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as “watchmen set upon the walls, who shall never hold their peace day or night; giving our God no rest till he establishes, and till he makes Jerusalem a praise in the earth.” 2079 The blessed influences of this spirit of intercession on our public work will be manifest to all men. ‘While habitually praying for our people, we shall find our people praying with us and for us, so that “for the gift bestowed on us by the means of many persons, thanks will be given by many on our behalf.”2080
In short—let us sow in faith, water the seed in prayer, wait for the fruit in patience; and we shall reap in joy. We must not expect to advance per saltum;2081 but” in due season, we shall reap, if we do not faint.” 2082 Let us aim at great things, but be thankful and encouraged by “the day of small things;” never allowing despondency; quietly waiting for greater results, and expecting them in the full assurance of faith and hope. Our whole work is the display of Divine” strength made perfect in weakness,” so as to make it abundantly manifest, “that the excellence of the power is of God, and not of us.” 2083 Its obligations call the life of faith into practical exercise, and can only be maintained by the daily habits of that life. Its difficulties—scripturally viewed—are “the trials of faith”—operating as incentives to effort, and as encouragements to perseverance. This makes it a means of grace to our own souls, as well as a grand medium of exalting our Blessed Master, and building up his Church. Its object is no less than to gather the revenue of God’s glory from the world, to “complete the number of the elect,” and to prepare the Bride for her Husband.2084 Its recompence will be a cross from the world,2085 and a crown from our Master.2086 And we know but little of the character, privilege, and glory of our work, if we look for any other recompence.
What remains then, but to honour our great commission by a high standard and completeness of Ministry—and for the accomplishment of its grand results, to plead with that most eminent servant of God—Moses—for a more full display of the Divine power and glory in the Church :—
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“Make us glad according to the days in which you have afflicted us, and the years in which we have seen evil. Let your work appear to your servants, and your glory to their children. And let the beauty of the lord our god be upon us; and establish the work of our hands for us; indeed, establish the work of our hands.” 2087