Preparation for the Christian Ministry
We have already seen, that the weight of Ministerial responsi bihties renders the work apparently more fitting to the shoulder-: of angels than of men.* It is therefore a matter of the deepesv regret, that any should intrude upon it, equally unqualified for its duties, and unimpressed with its obligations. ‘Fools rush in where angels fear to tread.’ But though many see little necessity for preparation; here, if ever, labour, diUgence, observation, and intelligence, are needful to produce a “workman that needeth not to be ashamed.”
The influence also of selfish or secular motives awfully Winds the conscience to the sense of the present necessity, and to the anticipation of the day of account; while young men of ardent feelings and promising talents, but with unfurnished minds and unrenewed hearts, are thrust forward by the persuasion of injudicious friends, or by the excitement of some momentary bias, into the sacred ofiice. The Church has severely suffered from this woeful inconsideration; and the victims of this self-deluding impetus have felt to their cost its bitter fruit in the disappointment of their
Hinton on Completeness of Ministerial Qualifications, pp. 11, 12. ‘It will not fail to be objected,’ — remarks Mr. Ostervald — ’ that if none were to be admitted into holy orders, except those who are possessed of every necessary qualification, there could not possibly be procured a sufficient number of Pastors for the supply of our Churches.’ To which I answer, that a small number of chosen Pastors is preferable to a multitude of umqualified teachers. At all hazards we must adhere to the command of God, and leave the event to Providence. But in reality the dearth of pastors is not so generally to be apprehended. To reject those candidates for holy orders, whose labours in the Church would be wholly fruitless, is undoubtedly a work of piety. Others, on the contrary, who are quahlied to fulfil the duties of the sacred oflice, would, take encouragement from this exactness and severity; and the 3Iinistry would every day be rendered more respectable in the world.’ Ostervald on Sources of Corruption.
2 Onus Angelicis humeris formidandum. — Augustine.
3 Nulla ars doceri prasumitur, nisi intenta prius meditatione discitur. Ab imperitis ;rgo pastoribus iiiagistcrium pastorale suscipitur in magna temeritate, quoniam ars est artimn regimen ardmarum. Greg, de Cura Pastor, cap 1.
Ministry, and the discomfort — if not the ruin — of their own souls. In other cases, the precious time for gathering in the store has been either wasted in feebleness and sloth; or misapplied in studies which have no direct tendency to form a solid, judicious, and experimental Ministry: so that, with every advantage of deliberation, but a slender stock of spiritual or intellectual furniture is ready to meet the successive and daily increasing demands.
We may confidently anticipate an efficient Ministry, when the momentous cost has been considerately calculated: because then the work is contemplated, — not in the colouring of a self-indulgent anticipation, but in its true light, as warranted by Scripture, and confirmed by the experience of every faithful labourer — a work not of ease, but of self-denial — not of hasty effort, but of patient endurance — not of feeling and impulse, but of faith, prayer and determination.
A season of preparation — employed in storing the mind with Christian doctrine, and in directing it to devotional and practical purposes — in habits of self-communion and converse with God, and in the exercises of active godliness, will turn to most profitable account throughout the course of a protracted Ministry. We shall venture to offer a few suggestions on the subject under the divisions of — Habits of General Study — the Special Study of the Scriptures — Habits of Special Prayer — and employment in the cure of souls.
SECTION I.
HABITS OF GENERAL STUDY.
“Give attendance to reading”^ is the Scriptural rule for Ministerial study. It is obviously of a general character; nor is there any reason for restricting its application to the Sacred Volume. “Paul the aged,” in sending for his “books and parchments,’”^ (which, it may be presumed, he wanted for perusal) exemplified the comprehensive extent of his own rule. Indeed who can doubt, that the
‘Quesnel’s remarks are in his own style, but are well worthy consideration. ‘The duties of an evangelical Preacher, before he begins his ministry, are, 1. To grow in pietv, by feeding on the bread of prayer (gathered in by prayer.) 2. To give his zeal time to Wax strong by reading the Holy Scriptures and Fathers. 3. To continue in silence and retirement, till God is pleased to bring him out, and show him to the world; men deceive themselves, when they imagine, that they ouijht to produce and employ their talents without delay, and that they cannot hide them without violating the command of God. On the contrary they violate it in not waiting his proper time, but making the wants of their neio-hhour alone a sufficient call.’ On Luke i. 80.
2 1 Tim. iv. 13. 3 2 Tim. iv. 13.
Church is built up by the Ministry of the pen as well as of the mouth; and that in both ways ‘• the manifestation of the Spirit is given to every man to profit withal?”* We cannot suppose that God would suffer the labours of his servants, in communicating the results of exercised, deep, and devotional study, to be in vain. The experience of men of God, Uke that of diligent travellers, is a public benefit; and the fruit of it in successive ages is preserved as a most valuable store of important knowledge to the Church.
The Apostle’s own practice again explains his rule to embrace the wide field of General Study.^ His introduction of heathen aphorisms in the illustration or application of sacred truths proves, that he apprehended no necessary debasement of its purity from an intermixture of human learning. Stephen mentions it to the honour, not to the discredit, of the Jewish Lawgiver, that he was “learned in all the wisdom of the Egyptians.“* The illiterate owe a mighty debt to human learning, for a translation of the Scriptures, which otherwise would have lain by them as a dead letter in an unknown tongue. The intelligent reader is indebted to the same source for the explanation of its difficulties; and for many powerful defences of its authority, which enable him” with meekness and fear,” but yet with confidence, to” be ready always to give an answer to every one that asketh him, a reason of the hope that is in him.’’^
At the Reformation, learning and religion revived together. The Reformers combined deep study with active Ministry. Erasmus’s learning (notwithstanding its too great alliance with “philosophy and vain deceit“”) was a material assistance to Luther in his great work. ‘We are taught by St. Paul’s Epistles, that we may avail ourselves of every human aid to dispense the blessings of the Gos- 2 Mr. Scott refers this rule ’ to the study of the Scriptures, or of any other books which could add to his fund of profitable knowledge.’ His earlier notions on these subjects (he candidly confesses) ’ were too contracted Mature consideration, however, formed his studious life upon more enlarged principles, which he never failed strongly to inculcate; marking at the same time, the importance of a due subordination to the main end. ‘The object of all your studies,’ (he writes in one of his letters) ’ should be, neither celebrity, advantage, nor knowledge, for its oirn sake, but furniture to enable you to serve God in your generation.’ Life, pp. 102, 103, 330. A Minister of the present day said to a friend, W’ho found him reading Gibbon’s History — that ’ he read every thing with a particular view to his Ministry, that he collected some materials for the pulpit from books of almost every description, and that he made all his readings contribute something towards what was needful for the Sunday.’ Christian Observer, October, 1828, p. GOB. Indeed, to restrict our reading to matters of immediate connection with our grand subject, would exclude us from much valuable collateral knowledge, and expose us to prejudi’.-e and misconception.
3 Such as Acts xvii. 28. 1 Car. xv. 33. Titus i. 12. Acts vii. 22. 5 1 Peter iii. 15. 6 Col. ii. 8.
pel. All these human aids are valuable gifts of God, and onlycease to be blessings by the abuse of them. It is true, that the Gospel may be preached with great energy by Ministers possessing very inconsiderable attainments in literature. It sometimes happens, that the most successful Ministrations are conducted by men of very moderate acquirements. And indeed the character of the Gospel seems to require, that in most cases (where the true doctrine is preached) it should give more honour to zeal and diligence than to genius and learning. But it is also true, that God is pleased to make himself known Ijy the use of means. And when the means are used in subordination to his grace, he will honour the means. Let us then honour human learning. Every branch of knowledge, which a good man possesses, he may apply to some useful purpose. If he possessed the knowledge of an archangel, he might employ it all to the advantage of men, and the glory of God.’i Does not every expansion of the mind increase its range of power and general comprehension, and consequently render it more capable, under Divine teaching, of exploring those things, which angels desire to look into?”
As well might we suppose that the all-sufficiency of grace supersedes the importance of general knowledge, as that a child under the influence of grace is equally fitted for the Christian Ministry, with an intelligent adult under the saiiie degree of this heavenly influence. But if knowledge is not to be despised, then neither is study as ’ the means of obtaining it, to be neglected, specially as a preparation for publicly instructing others. And though having the heart full of the powerful influences of the Spirit of God may at some times enable persons to speak profitably yea, very excellently without study; yet this will not warrant us needlessly to cast ourselves down from the pinnacle of the temple, depending upon it, that the angel of the Lord will bear us up, and keep us from dashing our foot against a stone, when there is another way to go down, though it be not so quick.’*’
May the Writer suggest in this view the importance of a conscien-
Dr. Buchanan’s Sermons, pp. 219 — 251. See some valuable remarks in Scott’s continuation of Milner, vol ii. pp. 385, 38G. ‘I am confidently persuaded,’ — says Dr. South, — ‘that there is no endowment, no natural gift whatever, with which the great Father of lights has furnished the mind of man, but may, in its highest operations, be sanctified, and rendered subservient to this great work of the Ministry. Real religion engages no man, ]mrticularbj no Minister, to be dull, to lounixe, and to be indolent; hut on the contrarv, it stirs up all the active powers of the soul in designing and bringing about great and valuable ends. Leighton declared — ’ that there could not be too much learning, if it were but sanctified.’ At the same time pointing to his books, he said — ‘One devout thought is worth them all,’ — meaning, no doubt, that no accumulation of knowledge is comparable in value to internal holiness.’ Life by Rev. J. N. Pearson, p. cxx.
2 Edwards’s Works, Vol. viii. p. 589.
tious regard to the course of the TTniversity study? Even where academical distinctions are passed by, the habits of discipline and self-denial, furnish an effectual safe-guard against the detrimental influence of mental, and possibly also religious, dissipation. In the theological department, we cannot but regret the want of a more direct reference to the Christian Ministry. But — apart from this deficiency — much store is laid in of important principles of knowledge — the studious habit is formed — and a tone of mind is acquired or strengthened for the subsequent attainment of methodized, well-digested, and comprehensive views.’
Professor Campbell remarks — ‘that, whatever in respect of knowledge supphes the materials necessary for edifying, comforting, and protecting from all spiritual danger the people that may be committed to his charge, or is of use for defending the cause of his Master, must evidently be a proper study for the man who intends to enter into the holy Ministry.’ Again — ‘Whatever may enable him to make a proper application of those acquisitions in knowledge, so as to turn them to the best account for the benefit of his people, is not less requisite. To little purpose will it be to him to be possessed of the best materials, if he have not acquired the skill to use them. The former we may call the theory of the profession; the latter the practice. The first regards purely the science of theology: the second the application of that science to the purpose of the Christian Pastor.’^
‘The science of theology’ consists in whatever may tend to illustrate, confirm, enforce, or recommend Divine Revelation. However superficial our knowledge may lpe on some other subjects, here at least it should be intelligent and comprehensive — including a competent acquaintance icith the Evidences of the Christian religion — the Holy Scriptures — and the History of the Church, and especially of our own Church. In regard to the Evidences — Dr. Leland’s volumes furnish a panoply for the defender of the faith in the Deistical controversy; as does Butler’s Analogy in the close combat with the Infidel. In the more direct track — Paley’s masterly analysis of external Evidence — Doddridge’s popular survey of the whole field — the Bishop of Chester’s original
‘Perhaps some of us in the recollection of this important era may be led to make Philip Henry’s confession; and would that it might be made with equal sincerity and tenderness of spirit! ‘What must needes bee done in college exercise, for disputations every day in Term time, for thcaiiics and verses one a week, and for declamations; when it came to my turn, I did as others of my standing, and sometimes had praise for it. But as for that which we call hard study, giving myself to reading, late and early, and digesting what I read by daily serious reviews, I was too much a stranger to it.’
2 I.ectures on Pulpit Eloquence — Lecture 1.
and satisfactory treatise (professedly confined to a single argument, but incidentally embracing the main points) — -and the Lectures of the Bishops of Calcutta and Ohio (equally addressed to the understanding and to the conscience) — these may well command our chief attention. The cold abstract metaphysics of Clarke — the evangelical and enlivening display of Bates and Charnock — and the popular and analogical proofs of Paley and Gisborne — should be digested, as illustrative of the Divine character and perfections. Nor should Paley’s Horse Paulinse be forgotten, as opening a new track of collateral evidence of Christianity, which has since been extended to a wider field with satisfactory reasoning.^
Reserving the subject of acquaintance with the Scrijmires for the next section, we proceed to remark the importance of Church History, as a component part of Ministerial study. ‘This will teach the student’ — (as Dr. Dwight justly observes) — ’ the sins and virtues, the errors and sound doctrines, the prosperous and adverse circumstances, which have existed in the Church in its various ages; together with the causes, by which they have been produced. Generally he will derive from this source the same advantages, in the ecclesiastical sense, which the statesman derives in a poHtical sense, from civil history. He will learn what the church has been; why it has thus been; and how in many respects it may be rendered better and happier.’* Mosheim will furnish the requisite information respecting the visible church, and Milner respecting the real church. A comparison of these two works in the prominent events of successive eras wnll open a field of most enlarged and interesting, but too often painful, contemplation. A work, combining the two in a comprehensive grasp, and with impartial Init decided Christian views, remains yet to be supplied to the Church.”
The importance of an intelligent acquaintance with the grounds of his own church, seems to direct the candidate for the Established Ministry to a thoughtful study of Hooker’s incomparable
1 Course of Lectures delivered in New Vork by C. P. Mc Ilvaine, D. D. Bishop of Ohio.
2 See Clarke on the Attributes. Charnock’s Works, vol. i. Paley’s and Gisborne’s Natural Theology.
3 The Veracity of the Gospels and Arts arrrucd from undesigned coincidences By Rev. J. J. Blunt, 8vo. 18-28. Veracity of the Book of Moses, 8vo. 1828.
4 Dwight’s Theology, chap. v. p. 2-27.
s Wcisman’s Historia Sacra (2 vols. 4to. 1745, by a disciple of Dr. Spener’s school) is considered by Mr. Conybeare to combine eruditionand piety, but it is little known; and, being shut up in Latin, is scarcely popular enough to supply the vacuum. Spanheim’s Ecclesiastical Annals, from the creation of the world to the reformation (contained in the first volume of his works) is a store-house of valuable information. A translation of his own abridgment of this work has been given by the Rev. George Wright.
work. The power with which he has set forth the Apostohcal foundation of our church, and its careful conformity to the Scriptural model, is at once above all praise, and proof against all attack. Nothing has since been added materially to strengthen the ground, on which he has fixed her — nothing indeed is needed. But the characteristic of the work — that which gives to it its peculiar dignity and interest, and in which it differs from many similar works of acknowledged ability is — its holiness. It not only exhibits the exquisite symmetry of the outward superstructure, but it views the interior of the temple with the eye of a man of God. The work is cast into the mould of the subject matter. It marks the genuine spiritual character of the church in its requirements and its privileges, and displays the “beauty of holiness” stamped upon the services of her sanctuary. We hesitate whether to admire more — the strength or the sanctity of his Fifth Book; but it would be difficult to produce objections to the system or detail of our Ecclesiastical polity (the result either of prejudice or misconception,) that do not here meet with a satisfactory consideration.
Jewell’s Apologies are highly deserving attention, as being of a kindred spirit and eloquence with Hooker. Comber will give an able and devotional exhibition of our public formularies. The doctrines of the Church are best known by a careful comparison of her Homilies and Articles with the word of God. Burnet’s History of the Reformation furnishes most interesting details of their gradual formation upon the Scriptural basis. His Exposition of the Articles (if it does not always display the full and clear views of Evangelical truth, and if it occasionally errs in an excess of candour) contains a vast body of information, well worthy of the attention of the Ministerial student. Pearson on the Creed also nuist be especially named, as containing, in connection with the treatment of his great subjects, a large fund of the most valuable theology.
But after all, it is in the wide field of divinity, that the student, like David, must “prepare with all his might for the house of his God.”i He had need be a man of store — “a scribe instructed unto the kingdom of heaven.” His “lips must keep knowledge,” that they may “seek the law at his mouth.”^ His course of reading therefore must embrace a comprehensive view of Scripture in its doctrinal light, practical obligation, and experimental influence. Robinson’s Christian System and Dwight’s System of Theology will furnish most valuable materials for digestion. As to details
’ 1 Chron. xxix. 2. 2 Mai. ii. 7, with Matt. xiii. 52.
of study — the Epistles nearest to the Apostohcal era, as well as the woiks of the Christian Fathers — some of Ausyustine’s Treatises especially — deserve attention; though of course in so wide a field and in such various degrees of Scriptural purity in their works, and of our own leisure of opportunity, much discrimination will be needed. In a brighter age of the Church, the writings of our Reformers open a rich treasure-house. From the mass of their writings the difficulty of selection is proportionably great.’ Cranmer and Jewell however stand foremost for deep learning, large views of truth, and Christian wisdom and eloquence. Bradford’s writings for their unction of spirit, and edifying and experimental matter, deserve the highest regard. Among the Foreign Reformers, Calvin, Luther, and Melancthon, indisputably are ’ the first three.’ Yet to select from upwards of thirty folios is no easy task. Calvin’s Commentaries however (even in the judgment of Bishop Horsley, and others unfriendly to his peculiar dogmas) are among the most valuable illustrations of the Sacred Volume. His Institutes (apart from the system which they were intended to unfold) are full of admirable statements of the fundamental doctrines of the Gospel. His expositions of the Moral law, (always excepting his loose and unguarded views of the Christian Sabbath) and of the Sacraments, are eminently judicious and practical. Luther’s Commentary on the Galatians exhibits the most full and enlivening display of the grand doctrine of justification probably ever given to the Church. His Diatribe against Erasmus (allowing for some hasty statements) is a powerful defence of the humbUng doctrines of the Gospel against the pride of reason and self-sufficiency. Melancthon’s Common Places (taking care to obtain the most matured expression of his sentiments) was one of the most important and influential works of the Reformation era, and abounds with solid and Evangelical statements. Indeed this school affords perhaps the most Scriptural model for the moulding of our system of Divinity. Its standard of theology is high and consistent; its statements of Christian doctrine are less encumbered with distinctions, less fettered by systematic accuracy, and more immediate and direct in their reference to the great object of our faith, than those of the subsequent school.^
The Divines of the Puritan School, however, (with due allow-
1 The Parker Society promises to put the most important works of this School into extensive circulation.
2 The Hannony of the Confessions, 4to. 1643, (of which a new and enlarged edition has lately been published by Rev. P. Hall,) and Corpus et Syntagma Confessionum, (4to. 1612), are well worthy of consideration in the Study of the School of the Reformers.
ance for the prevalent tone of scholastic subtleties) supply to the Ministerial student a large fund of useful and edifjdng instruction. If they be less clear and simple in their doctrinal statements than the Reformers, they enter more deeply into the sympathies of Christian experience. Profoimdly versed in spiritual tactics — the habits and exercises of the human heart — they are equally qualified to awaken conviction and to administer consolation; laying open the man to himself with peculiar closeness of application; stripping him of his false dependencies, and exhibiting before him the light and influence of the Evangelical remedy for his distress. Owen stands pre-eminent among the waiters of this school. ‘His scholars’ (as Mr. Cecil observes) ’ will be more profound and enlarged, and better furnished than those of most other writers.’ Among his voluminous works, we may mark his Exposition of the Epistle to the Hebrews (with all its prolixity), as probably a most elaborate and instructive comment upon a detached portion of Scripture. His work on the Spirit (though discordant in some particulars from the principles of our Church) embraces a most comprehensive view of this vitally important subject. His exposition of Psalm cxxx. exhibits the most full and unfettered display of Divine forgiveness, admirably suited to the perplexities of exercised Christians. His Tracts upon ‘Understanding the Mind of God in Scripture,’ and ‘The Reason of Faith,’ manifest his usual accuracy of spiritual discernment. His Treatises upon Indwelling Sin, Mortification of Sin, the Power of Temptation, and the Danger of Apostacy — shew uncommon depths of exploring the secrecies of the heart. His view of Spiritual-Mindedness draws out a graphic delineation of the tastes and features of the new character. And indeed upon the whole — for luminous exposition, and powerful defence of Scriptural doctrine — for determined enforcement of practical obligation — for skilful anatomy of the self-deceitfulness of the heart — and for a detailed and wise treatment of the diversified exercises of the Christian’s heart, he stands probably unrivalled. The mixture of human infirmity with such transcendant excellence will be found in an unhappy political bias — in an inveterate dislike to episcopal government.’ and (as regards the character of his TheoI’^sYj) too close and constant endeavour to model the principles of the Gospel according to the proportions of human sysiems. But
1 We refer not to his decided views of independency, but to his aigrcssive spirit in interspersing animadversions ujjon the Estabhshment throughout his most spiritual and discursive writings. Dwight has defended the principles of Dissent from Episcopacy with equal power and determination; but in that spint of Christian moderation which conciliates respect, even when it ftdls of conviction.
who would refuse to dig into the golden mine from disgust at the base alloy, that will ever be found to mingle itself with the ore?’
Baxter must be mentioned in this School — though his views of the Gospel appear to the Writer not to partake of the fulness of Owen; nor (as Mr. Cecil remarks) ’ is he to be named with him as to furnishing the Student’s mind.’ Yet is his ‘Christian Directory* a most valuable work upon Casuistical Divinity. His ‘Rea sons for the Christian Religion’ constitute a powerful defence of the bulwarks of our faith. His ‘Saints’ Rest’ is a fine specimen of heavenly contemplation interspersed with most pungent addresses to the lukewarm and careless, though with too scanty infusion of the melting and attractive influence of evangelical motives. It were needless minutely to particularize more. R. Bolton, Howe, Charnock, are peculiarly distinguished by strength of genius md fund of matter (though — the first at least — with the occasional, mixture of obscurity and bombast). Perhaps Flavel may be said to furnish the best model for the pulpit; his preaching being specially marked by an earnest and affectionate tenderness, by much unction of spirit, clearness of doctrine, and direct enforcement of practical obligations.
No department, however, of Ministerial study is of greater importance than Pastoral Theology. Chrysostom on the Priesthood, for its deep-toned solemnity of eloquence’^ — Herbert’s Parson, for its primitive simplicity — Burnet, for its impressive detail of the Pastoral obligations — Bowles, for its excursive range throughout every department of the work — Baxter’s Reformed Pastor, for its awakening apprehensions of Ministerial responsibility, realizing it as in the immediate presence of God and in the light of eternity — these are works for the Minister’s first shelf. Close by their side may stand Ministerial Biography — the embodying of the deep-felt obligations in active and devoted operation. Such lives as those of
‘Though his works will lpe the iNIinistcr’s constant companion throuffh his course, yet are they most valuable parts of his preparatory study, as exhibiting Scriptural doctrines in an experimental mould and in practical influence — a complete pattern of that form of Ministry, which equally adapts itself to the various purposes of our office.
2 We must, however, remark upon the evident deficiency of Chrysostom’s Treatise in those lively views and exercises of faith, which are the grand stimulants to our work. But for the characteristic we have mentioned, combined with jjractical expositions and an elevated standard of ministerial conduct and obliirations, it is only to bo equalled by Baxter’s celebratrd and invaluable work. His deficiency disables him indeed as a sustaining comforter to the desponding JMinister. But the man, who could exclaim in fearful astonishment and hesitation — Qaviiaui, ci rivd eirn toji, apxovTwv aoiBnvat (Homil. on Heb. xiii. 17.), and who declared that he was shaken as with an earthquake every time he read these words, (De Sacerd. vi. i.) must have nuich to teach us of more serious, self-abasing, ftnd exciting views of our sacred work. W’c may also observe of Baxter’s work, that his heart-stirring exhortations would have lost none of their pungency, had they flowed more fidly and naturally from the enlivening and constraining principles of faith in the promises of God, and a realized apprehension of the love of Christ.
Archbishop Leighton, A Heine, P. Henry, M. Henry, Hallyburton, Cotton Mather, Ehot, Brainerd, Doddridge, Bishop Wilson, S. Walker, Martyn, Buchanan, Scott, Richmond, Oberlin and Neff, T. Lloyd, Thomason, and H. Venn — are of the highest value and consideration. Morie lessons of practical detail and encouragement may be learnt from this branch of study, than from whole treatises of abstract theology.
The Apostle enforces the habit of study upon his beloved son, as a means of preserving his youthful ministry from contempt.’ And, indeed, (as Dr. Buchanan has observed,) ‘in this age, when learning is general, an ignorant clergyman will be treated with contempt.’^ The wide extension of knowledge proportionably increases our responsibility of storing our minds with subjects of general interest; as well to diversify our materials of sold instruction, as to protect our character and office from that contempt, to which a palpable inferiority to the intelligent part of our congregation would expose us. The Apostle’s rule of study was not given to “a novice,” but to a convert of many years’ standing; who had been blest from his childhood with an excellent scriptural education y who was endowed with good natural talents, spiritual gifts and pre-eminent religious advantages under the Aposthi’s personal tuition; and whose early elevation in the Church showed a satisfactory improvement of his privileges. Yet is he warned to instruct himself before he attempted to instruct others, — to “give attendance” first “to reading” — then “to exhortation, to doctrine.” Such advice, given to an elder under such circumstances, and in an age of inspiration, carries the weight of authority, and serves as a rebuke for negligence under our comparative disadvantages.
Nor let it be thought, that studious habits must necessarily infringe upon our more active employments. What shall we say to the nine pondrous folios of Augustine, and the thirteen of Chrysostom — volumes not written, like Jerome’s, in monastic retirement, but in the midst* of almost daily preaching engagements, and conflicting, anxious, and most responsible duties — volumes — not of light reading, the rapid flow of shallow declamation — =but the results of deep and well-digested thinking? The folios also of Calvin — the most diligent preacher.^ and of Baxter, the most laborious pastor of
1 Sec 1 Tim. iv. 12. 13.
2 Church Missionary Proceedings, Fourteenth Anniversary, p. 353, note.
‘Ye heard yesterday — ye shall hear to-morrow’ — very commonly occurs in their Homiletical writings.
6 ‘What shall I say of his indefatigable industry, even beyond the power of nature, which bcin’^r parallolcd with our loitering, I fear will exceed all credit, and may be a true object of adnuration, how his lean, worn, soent,and weary body could possibly hold outl his day — full of thought and matter, bear the same testimony to the entire consistency of industrious study with devoted Ministerial diligence. The secret of this efficiency seems to have much consisted in a deep sense of the value of that most precious of all talents — time; and of an oeconomical distribution of its minutest particles for specific purposes. Mr. Alleine would often say, ‘Give me a Christian that counts his time more precious than gold.” Mr. Cotton* would express his regret after the departure of a visitor — ‘I had rather have given this man a handful of money, than have been kept thus long out of my study.’ Melancthon, when he had an appointment, expected, not only the hour, but the minute to be fixed, that time might not run out in the idleness of suspense. Seneca has long since taught us, that time is the only thing of which ‘it is a virtue to be covetous.’ But here we should be, like the miser with his money — saving it wdth care, and spending it with caution. It is well to have a book for every spare hour, to improve what Boyle calls the ’ parenthesis or interludes of time: which,, coming between more important engagements, are wont to be lost by most men for want of a value for them: and even by good men, for want of skill to preserve them. And since goldsmiths and refiners’ — he remarks — ’ are wont all the year long to save the very sweepings of their shops, because they may contain in them some filings or dust of those richer metals, gold and silver; I see not, why a Christian may not be as careful, not to lose the fragments and lesser intervals of a thing incomparably more precious than any metal — time; especially when the improvement of them by our meletetics may not only redeem so many portions of our life, but turn them to pious uses, and particularly to the great advantage of devotion. ‘3
Bishop Burnet indeed has justly observed, ‘that a great measure
He read every week in the year three divinity lectures, and every other week over and’ above; he preached every day, so that (as Erasmus saith of Chrysostom) I do not know, whether more to admire the indcfatigableness of the man, or his hearers. Yea, some have reckoned up, that his lectures were yearly one hundred and eighty-six, his sermons two hundred and eighty-six, besides Thursday he sat in the presbytery,’ &c. &c. Clark’s Lives. Calvin’s own account in one of his letters to Farel, thus speaks — ‘When the messenger called for my book (the Commentary on the Romans), I had twenty sheets to revise — to preach — to read to the congregation — to write forty-two letters — to attend to some controversies — and to return answers to more than ten persons, who interrupted me in the midst of my labours, for advice.’
1 Alleine’s Life and Letters, p. 94.
2 The grandfather of Cotton Mather, an excellent scholar, formerly of Emmanuel college, and one of the first settlers in New England. One of his cotemporaries in New England (Mr. Norton) if he found himself not so much inclined to diligence and study, as at other times, would reflect upon his heart and ways, lest some unobserved sin should provoke the Lord to give him up to a slothful listless frame and spirit. In his diary he sometimes had these words — ‘Leve desiderium ad studendum: pmam ex peccato admisao.’ Mather’s History of New England, Book iii.
* Boyle’s Reflections, pp. 9, 10.
of piety, with a very small proportion of learning, will carry one a great way.’i Considerable latitude also is required in speaking of the high importance of study. With some, the cord must be drawn tight with others much may be left to the direction of their natural bias. Yet Archbishop Seeker’s remark, must, we think, be geneiaUy admitted — ‘A point of great importance to Clergymen is, that they be studious.^ Far, very far, would we be from asserting the pre-eminence of theological study to spiritual-mindedness. Yet we cannot expect to see a tone of healthful spirituaUty, without an industrious habit. The religion of an idler is, to say the least, of a very questionable character; nor can we doubt, that a diligent improvement of inferior talents by study, exercise, and prayer will be more profitable to their possessor, and serviceable to the Church, than the gift of superior abilities suffered to slumber for want of active use.’
Different qualifications, however, are required for the improvement of study. Some need great patience. Ardent minds wish, and seem almost to expect, to gain all at once. There is here, as in religion, “a zeal not according to knowledge.” — There is too great haste in decision, and too little time for weighing, for storing, or for wisely working out the treasiu’e. Hence arises that most injurious habit of skimming over books, rather than perusing them. The mind has only hovered upon the surface, and gained but a confused remembrance of passing matter, and an acquaintance with first principles far too imperfect for practical utihty.^ The ore
1 Pastoral Care, ch, xii.
■- Seeker’s Charges. Mather remarks upon the importance of habits of study — ‘There never was an eminent, who was not an imlustrious man. You must be dUigent in your business, if you hope to stand in any desirable circum.stance before that Great Kin?, unto whose service you are dedicated.’ Student and Pastor, pp. 195, 196. ‘I have directed close attention to this subject,’ (remarks a professor in an American Theological Seminary,) ’ and the result without one solitary exception is, that I never knew an individual gain any considerable mass of really digested and valuable knowledge, uithout umccaried industry.^ Professor Miller’s Letters on Clerical Habits addressed to a Student in the Seminary at Princeton, N. J. p. 25(3. It was an excellent reply to a complaint of a bad memory as a discouragement from study; Lege, lesre; aliquid hcerebit. That sentence in Prov. xiv. 13, deserves to be written in letters of gold upon your study table — “In all labour there is profit.” To another young Ministerial .student it was said — ‘Abhor one hour of idleness, as you would be ashamed of one hour of drunkenness.’ — Life of Mr. Thomas Shepard, in Mather’s New England, Book IV.
3 ‘As it is in the body,’ — observes Mr. Locke — ’ so it is in the mind, practice makes it what it is; and most even of those excellences, which are looked on as natural endowments, will be found, when examined into more minutely, to be the product of exercise, and ‘to be raised to that pitch by repeated actions’ — Again — ‘The faculties of the soul are unproved and made useful to us, just after the same manner that our bodies are. Would you have a man write or paint well, or perform any other mechanical operation dexterously and with ease? let him have ever so much vigour and activity, suppleness, and address, yet nobody expects this from him, unless he has been used to it, and has employed time and pains in fashioning and forming his hand or other parts to these motions. Just so it is in the mind — Would you have a man reason well 1 you must use him to it betirai’s, exercise his mind in it.’ — Conduct of the Understanding.
* ‘Patient application is literally every thing. Without it you may have a number of of knowledge is purchased in the lump, but never separated, or applied to important objects.
Some again need discretion in the direction of their study. ‘They study,’ (as Bishop Burnet remarks in the conclusion of his history) ’ books more than themselves.’ They lose themselves in the multiplicity of books;’ and find to their cost, that in reading as well as “making books there is no end; and much study is a weariness of the flesh. ‘“^ Bishop “Wilkins observes, — ‘There is as much art and benefit in the right choice of such books, with which we should be most familiar, as there is in the election of other friends or acquaintances, with whom we may most profitably converse.^ No man can read everything; nor would our real store be increased by the capacity to do so. The digestive powers would be overloaded for want of time to act, and uncontrolled confusion would reign within. It is far more easy to furnish our library than our understanding. A man may have read most extensively upon theological subjects, and yet be a tyro in theology. Professor Campbell remarks, in his forcible manner, — ‘It has been the error of many ages, and still is of the present age, that to have read much is to be very learned. There is not, I may say, a greater heresy against common sense. Reading is doubtless necessary; and it must be owned, that eminence in knowledge is not to be attained without it. But two things are ever specially to be rehalf-formed ideas floating in your mind; but deep, connected, large, and consistent views of any subject you will never gain. Impatient haste is the bane of deep intellectual work. If you are investigating any important 3octrin^7T’e not ready to leave it. Come to it acrain and agajflj seeking light from every quarter; and perusing with attention the best booEi, until you have entered, as far as you are capable, into its profoundest merits. And, if compelled by any circumstance to leave the subject before you have reached this point, hold it in reserve for another and more satisfactory examination. In short, let your motto, and, as far as practicable, your habit be, to leave nothing till you have thoroughly mastered it.’ Professor Miller’s Letters, pp. 256-258.
1 Distrahit animuin librorum multitude. Itaque, cum legere non possis, quantum habucris, sat est habere quantum Icgas. Scd modo, inquis, hunc librum evolvere volo, modo ilium. Fastidicntis stomachi est, mulUt degustare; quse, ubi varia sunt ct divcrsa, cotnquinant, non alunt. Probates itaque semper lege; etsi quando ad alios divertere libuerit, ad priores redi.’ Seneca, Ep. i.
2 Eccles. xii. 12.
3 Wilkins, Eccl. p. 44. Dr. Watts has remarked, — ‘It is of vast advantage for improvement of knowledge and saving time, for a young man to have the most proper books for his reading, recommended by a judicious friend.’ — On the Improvement of the Mind, ch. iv. This and ch. v. abound with most valuable instructions upon Christian study. Pn fessor Franck accompanies the same advice to young students with the following admonitions. ‘They should read little, but read that little well; they should prefer tho.sc works, whose tendency is to lay a solid foundation, and prove them in a sedate and attentive manner; never commencing any other book, until the subject of the former be perfectly understood and digested. If these monitions be neglected, they may become sciolists, but never men of learning; sophists, but never truly wise; the mind will 1k» possessed with an intemperate thirst after “knowledge that puffeth up,” and filled with unholy indifference for “the wisdom that cometh from above.” Franck’s Guide to the Reading of the Scriptures, ch. iii.
* See quotation from Seneca, ut supra.
gaided on this topic, which are these: First, that more depends on the quahty of what we read, than on the quantity.’ Secondly, more depends on the use, which, by reflection, conversation, and composition, we have made of what we read, than upon both the former.’^ Mr. Fisk’s remark upon Missionary quahfications applies — ‘More knowledge of languages should be acquired: I say, more knowledge of languages — rather than a knowledge of more langiiages.^^ The accuracy of study is of far greater importance than its extent. ‘A little study, well digested in a good, serious mind, will go a great way, and will lay in materials for a whole life.’^ This intellectual process incorporates the subjects of thought with our own minds; and thus, instead of weakening their energies by an unnatural pressure, enlarges their capabilities of receiving and retaining their treasures. Massillon well distinguishes the main requisites of this digestive habit, to be — ’ love of study; a desire of becoming useful to our parish; a conviction of the neces
Lectures on Systematic Theology, lect. i. Mr. Locke speaks most excellently to this point — ‘There are fundamental truths, which lie at the bottom, the basis upon which a great many others rest, and in which they have their consistency. These are teeming truths, rich in store, with which they furnish the mind, and like the lights of heaven, are not only beautiful and entertaining in themselves, but give light and evidence to other things, that without them could not be seen or known. These, and such as these, are the truths we should endeavour to find out and store our minds with.’ Conduct of the Understanding, § 43.
2 This has always been the view of the most judicious masters of study. Dr. Watts again observes, — ‘A well furnished library and a capacious memory are indeed of singular use toward the improvement of the mind; but if all your learning be nothing else but a mere amassment of what others have written, without a due penetration into its meaning, and without a judicious choice and determination of your own sentiments, I do not see what title your head has to true learning above your shelves.’ On the Improvement of the Mind, ch. i. Thus again Mr. Locke — ‘Reading furnishes the mind only with materials of knowledge; it islhinking makes what we read ours. We are of the ruminating kind, and it is not enough to cram ourselves with a great load of collections. — There are indeed in some writers instances of deep thought, close and acute reasoning, and ideas well pursued. The light these would give would be of great use, if their reader would observe and imitate them — but that can be done only by our own meditation.’ Conduct of the Understanding, § 43. Lord Bacon’s directions on this matter, are replete with admirable wisdom: — ‘Read not to contradict and refute, nor to believe and take for granted, nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy and extracts of them made by others. Reading maketh a full man; conference a ready man: and writing an exact man: and therefore if a man write little, he had need have a good memory; if he confer little, he had need of much cunning, to appear to know what he doth not.’ Mason observes — ’ that some books better deserve to be read over ten times, than others once, and recommends the examination of important discussions within the book, as a test of its solid or superficial character.’ — Perhaps the periodicals of the present day may prove ensnaring to the studious mind. Though many of them are replete with valuable matter, yet from their slight and discursive character, they should be connected with hours of relaxation rather than with hours of study.
3 Life of Pliny Fisk, Missionary to Palestine; a most valuable piece of Missionary, and indeed of Ministerial Biography, p. 25. Mr. Fisk was one of the instances of subsequent conviction of the mistake, that industrious study is inconsistent with ardent pjactical religion.
* Burnet’s Conclusion to the History of his own times.
sity of deriving from prayer that knowledge which study does not afford; of being impressed with a desire of salvation, and of applying all the means of advancing in evangelical wisdom, to inspire our flock with a love of their duty, in order that they may the more easily be induced to practice it: in a word, a sincere desire to fulfil our Ministry.’!
It is of great moment, that the habit of study should, as far as possible, be maintained through life. For the most part — the ground work only has been laid. Let our early attainments excite, not satisfy’, our thirst for information — divert, not bound, our investigations. If useful habits are gained, they are probably far from being matured. St. Paul’s instructions so often alluded to, were given (as we have hinted) to an elder of some years’ standing in the Church. Mr. Scott to the last combined the student with the Minister.2 ‘If we live only on old stores,’ (as a beloved brother has observed) ’ we shall never enlarge our knowledge. It is allowed, that it i-s not easy diligently to pursue a course of persevering study. Our families and our daily duties must not be neglected. It requires fixed plans, vigorously followed up. Our natural indolence, and the love of society, must be broken through. Cecil says — ‘• Every man, whatever be his natural disposition, who would urge his powers to the highest end, must be a man of solitary studies.’^
Yet, after all, the solidly-learned, the studious, and well-furnished man is but the unshapen mass, from which the Christian Minister is formed. The plastic energy — the quickening influence of the Almighty Spirit — is still needed to put light, life, and motion into the inert substance, to mould it into the Divine image, and to make it a “vessel of honour meet for the Master’s use.” Nor must we deny, that studious habits are attended with ensnaring temptations.* The tree of knowledge may thrive, while the tree of life is languishing. Every enlargement of intellectual knowledge has a natural tendency to self-exaltation. The habit of study must be
1 Massillon’s Charges, p. 223.
2 Scott’s Life, pp. 600, 60L Mr. Richmond’s advice to his son looking forward to the Ministry was — ‘From the day that a youth on Christian principles is devoted to the Ministry, he ought to become a Divinity Student, and all his studies should bend to the one great object.’
3 Bickersteth’s Christian Hearer, pp. 243, 2-1-1. The whole chapter is replete with valuable thought upon Christian study. ‘How few read enough to stock their minds 1 and the mind is no widow’s cruse, which fills with knowledge as fast as we empty it. ^Vhy should a clergyman labour less than a barrister 1 since, in spiiitual things as well as temporal, it is “the hand of the diligent which maketh rich.” Does the conscience, in fact, never whisper upon any topic in tlieoiogy — “Art thou a master in Israel, and knowcst not these things 1’” Christian Observer, 18-28, p. 4’JO.
* See some valuable remarks on this suby’ct in Ri.korsteth’s Christian Student, ch. viii.
guarded, lest it should become an unsanctified indulgence; craving to be fed at the expence of conscience or propriety; employed in speculative enquiries, rather than in holy and practical knowledge; preoccupying the time that belongs to immediate duties; or interfering with other avocations of equal or greater moment. A sound judgment and a spiritual mind must be exercised, in directing these studies to the main end of the Ministry, Let none of them intrench upon these hours, that should be devoted to our study of the Bible, or our preparation for the pulpit. And wheresoever we find our inclination too much attached to any particular human science, let us set a guard upon ourselves, lest it rob us of Divine studies, and our best improvement. A Minister should remember, that himself with all his studies is consecrated to the service of the sanctuary. Let every thing be done therefore with a view to one great end; and let us pursue every part of science with a design to gain better qualifications thereby for our sacred work.”’
This section cannot be better concluded than with Q,uesnel’s exposition of the text, which has formed its basis. — ‘Not to read or study at all is to tempt God: to do nothing but study, is to forget the Ministry: to study, only to glory in one’s knowledge, is a shameful vanity: to study, in search of the means to flatter sinners, a deplorable prevarication: but to store one’s mind with the knowledge proper to the saints by study and by prayer, and to diffuse that knowledge in solid instructions and practical exhortations, — this is to be a prudent, zealous, and laborious Minister.’^
1 Watts’ Humble Endeavour for a Relival, pp. 17, 18. How closely did Henry Marty n live in the spirit of this caution — ‘May I be taught to remember, that all other studies are merely subsersicnt to the great work of ministering holy things to immortal souls! May the most holy works of the Ministry, and those which require most devotedness of soul, be the most dear to my heart!’ Martyn’s Life, p. 269.
2 It may be important to add to this Section the course of study for proficiency in the Christian Ministry, pursued by one of the most profound Theologians of his or of any age. ‘My method of study’ (President Edwards informs us,) ’ from my first beginning the work of the Ministry, has been very much by writing; applying myself in this way to improve every important hint; pursuing the clue to the utmost, when anything in reading, meditation, or conversation has been suggested to my mind, that seemed to premise light in any weighty point; thus penning what appeared to me my best thoughts on innumerable subjects for my own benefit. The longer I prosecuted my studies in this nicthod, the more habitual it became, and the more pleasant and profitable I found it. The further I travelled in this way, the wider the field opened; wnich has occasioned my laying out many things in my mind to do in this manner, (if God should spare my life.) which my heart hath been much set upon.’ Life, Works, vol. i. pp. 79, 80. Cecil’s rule must, however, be carefully reijarded. ‘Every man should aim to do one thing well. It he dissipates his attention on several objects, he may have excellent talents intrusted to him, but they will be intrusted to no good end. Concentrated cui his proper object, they might have vast energy,-; but dissipated on several, they will have none. Let other objects be pursued indeed; but only so far as they may subserve the reader’s purpose. By nedecting this rule, I have seen frivolity and futility written on minds of great power; and by regarding it, I have seen very limited minds acting in the first rank of their profession. I have seen a large capital and a great stock dissipated; and I have seen a small capital and stock improved to great riches.’
I” SPECIAL STUDY OF THE SCRIPTURES. 55
SECTION II.
SPECIAL STUDY OF THE SCKIPTURES.
The connection of this section with the preceding, is peculiarly important. Habits of General study, however well regulated and perseveringly maintained, will reflect no light or spiritual apprehension of the Gospel, independent of the special study of the sacred volume. Nor is it sufficient merely to combine these courses of study. Their connexion is not that of eqiialiiy, but of the direct subserviency of General study to this specific purpose — a more enlightened and fruitful study of the word of God.’ The intellectual excitement of literary or even theological study needs much watchfulness, lest it should deaden the freshness of our mind to the more spiritual study of the Scriptures.^ We must be careful also, that our studies draw us to the Bible, and that we draw our studies to the Bible; instead of merely drawing the Bible to our studies, in which case they will be worse than unprofitable. ‘When commencing the study of Divine truth, amid all the jarring opinions of human authors, it is of inexpressible moment to begin with studying the pure word of God, and to go regularly through the whole of that word before we prepossess our minds with human opinions. While continuing the study of Divine truth, it is also of vast moment to keep up the daily reading of conserable portions of the pure word of God, and so to keep Scriptural truth (as it has been observed) continually revolving in the mind. It will be the only
1 ‘I wish him,’ — said Mr. Richmond respecting his son — ‘to be diligent in his studies; but the Bible is the proper library’ for a younfj man entering into the Church.’ Life, p. 602. ‘I read other books,’ (P. Henry would say,) that I may be the better able to understand the Scripture.’ Again — ‘Prefer having eyes to read the Scripture, and be blind to every thing else, rather than to read every thing else and neglect the Bible.’ Life, p. 24. 20G. ‘Study close,’ (said his excellent son, addressing young Ministers) ’ study close: especially make the Bible your study. There is no knowledge, which I am more desirous to increase in, than that. IMen get wisdom by books; but wisdom towards God is to be gotten out of God’s book; and that by digging. Most men do but walk over the surface of it, and pick up here and there a flower. Few dig into it. Read over other books to help you to understand that book. Fetch your prayers and sermons from thence. The volume of inspiration is a full fountain, ever overflowing, and hath always something new.’ Life, p. 293. ‘Scripturarum ea est profundior altitudo, qure nunquam exhauritur; ea imperna difficultas, quae, utcunque indies indauatur, nunquajn tamen plene eruitur; ea percnnis eflacacia, quse multitotics repetita,de novo semper operatur in cordibus fidclium. Nee id quisquam mirctur, cum infinitus sit spiritus, qui in iis loquitur, his prse aliis adest, et per has suam prscipuii exserit tw/ryni.’ Bowles, lib. i. c. 18.
2 ilartyn appears to have been most tenderly susceptible upon this point. ‘So deep was his veneration for the word of God, that, when a suspicion arose in his mind, that any other book he might be studying, was about to gain an undue influence on his atTections, he instantbj laid it aside; nor would he resume it, till he had felt and realized the paramoun’ excellence of the divine oracles. He could not rest satisfied, till all those lesser lights, that were beginning to dazzle him, had disappeared before the etTulgence of the Scriptures.’ Life, p. 59.
do VIEW OF THE CHRISTIAN MINISTRY:
effectual preservative against the taint and deterioration, which the mind might otherwise receive from reading human authors.’’
The Bible then must be, in a true Protestant sense, the Liber Sacerdotalis. ‘The chief and top of the knowledge of the Country Parson consists in the Book of Books — the storehouse and magazine of life and comfort — the Holy Scripture.’’^ As no one can pretend to be a Christian without a competent acquaintance with it; so no one can be qualified for the sacred office without such an accurate and spiritual insight into its contents, as shall prove him to be, like Ezra, “a ready scribe in the law,” — not only “a faithful man,” but “able to teach others also.“^ ‘It is of the Gospel,’ (Archbishop Seeker reminded his clergy) ’ that you are Ministers; all other learning will leave you essentially unqualified; and this alone, (the doctrine and precepts of the Gospel,) comprehends every thing that is necessary.’ With this end he recommends a diligent perusal of the Holy Scriptures.* Indeed, if the Bible be the fountain of light and truth, it is impossible to distinguish light from darkness, or truth from error in human writings, without an enlightened and enlarged apprehension of the word of God. By this touchstone we must ‘• prove all things,” so as to “hold fast that which is good.”*
But we want a study — a searching into the Scriptures — the patient investigating spirit of the miner, digging into hidden treasure.*
1 Bickerst’eth’s Christian Hearer, p. 2.32. The following remarks of a valuable Puritan writer arc well worthy attention — ‘When scholars furnish themselves with stores of other writers, besides the Scrij)tures, draw the Scriptures to the authors whom they most affect, and not their authors to the Scriptures, their divinity proves but humanity, and their Ministry speaks to the brain, but not to the conscience, of the hearer. But he that digs all the treasures of his knowledge and the ground of religion out of the Scripture, and makes use of other authors, not for ostentation of himself, nor for the ground of his faith, nor for the principal ornament of his Ministn,-, but for the better searching out of the deep wisdom of the Scriptures, such an one believes what he teaches, not by an human credulity from his author, but by a divine fidth from the word; and because he believes, therefore he speaks; and speaking from faith in his own heart, he speaks much more powerfully to the begetting and strengthening of faith in the hearer.’ Hildersham’s Address prefixed to his Exposition of John iv.
2 Herbert’s Parson, chap. iv. ‘A book,’ (as Isaac Walton remarks in his characteristic style) ‘so full of plain, prudent, and useful rules, that the Country Parson that can spare twelve pence, and yet wants it, is scarcely excusable; becai;se it will both direct him what he ought to do, and convince him for not having done it.’
3 Ezra vii. 6. 2 Tim. ii. 2. ‘The capital error’ (as Burnet observes in the conclusion to the History of his own times) ’ in men’s preparing themselves for that sacred function is, that they read divinity more in other books than in the Scriptures.’ It is needless to allude to the great advantage resulting from the knowledge of the original languages of •Scripture, and’ to the powerful motives that urge us to the study of them. Apart from the interest of this study — it is most desirable amidst the conflicting opinions of commentators to arrive at an intelligent and satisfactory judgment from our own resources.
4 Seeker’s Charges, p. 2G7.
5 1 Thess. V. 21. ‘I find,’ (said President Edwards,) ‘it would be very much to my advantage to be thoroughly acquainted with the Scriptures. When I am reading doctrinal books, or books of controversy, I can proceed with abundantly more confidence, and can see upon what foundation I stand.’ Life, Works, vol. i. p. 24.
6 Prov. ii. 4. John v. 39. See Matthew Henry’s Counsel ut supra, and compare the account of Zwingle’s diligent study of the Scriptures in Scott’s Continuation of Milner,
Some with good intentions and competent capacities, are in danger of becoming crude and inexperienced throughout their course, by substituting warm impressions of Scripture for that close study of its sacred contents, which can alone form a sohd and efficient Ministry. ‘In general,’ (Mr. Scott remarks) ‘I have found it advantageous sometimes to read the Scriptures with such exactness, as to weigh every expression, and the connexion, as if I were about to preach upon every verse; and then to apply the result to wy own case, character, experience, and conduct, as if it had been directly addressed to me — in short — to make the passages into a kind of sermon, as if about to preach to others, and then to turn the whole application on myself, as far as suited to my case. At other times I have read a passage more generally, and then selected two or three of the most important observations from it, and endeavoured to employ my mind in meditation on them, and consider how they bore on the state of my heart, or on my past life, or on those things which 1 heard or observed, in the world or the Church, and to compare them with the variety of sentiments, experiences, conducts, or prominent characters, with which we become gradually more and more acquainted.’* It is most important also, that our research should compass, as far as possible, the whole extent of the mine. The wise scattering of the truth over the whole surface of Scripture is far more adapted to the ends of instruction, than would have been a compression of its component parts within their several departments. None of us probably are wholly free from undue partialities; and, had our favourite doctrines been concentrated in particular divisions of the volume, an exclusive or disproportioned attention to those parts would have contracted our views of the whole system. The present disposition of truth, however, compels us to study the entire volume; and thus, by considering the whole mind of God, our views are extended to the length and breadth of the land, while we insensibly imbibe more of the enlarged spirit of the Divine revelation.
Perhaps the Pentateuch, the Prophecies, and the Epistles, may be marked out as the peculiar subjects of study. On the Pentateuch — Dean Graves’s Lectures may be referred to for much valuable criticism and information, equally illustrative of the wisdom and of the difficulties of the Mosaic code. Faber’s Horae Mosaicae opens a diversified, instructive, and Christian view of this sacred
Vol. ii. Part ii. Upon the whole subject of this section the writer begs to recommend a most valuable volume — ‘Remarks on Clerical Education.’ By the Rev. Henry Raikcs Chancellor of the Diocese of Chester. Life, p. 328, 329.
field. O71 the Prophecies — Mede stands foremost as the Prince among the Interpreters of this mysterious revelation. Bishop Newton’s Dissertations also are full of important illustration respecting fulfilled Prophecy. Davison’s Lectures lay open the scope with much solid, serious, and original contemplation. After all that has been written in the present day upon unfulfilled prophecy, upon different principles of interpretation, (and not always with suitable humility, forbearance, and patience,) a dark cloud still hangs over the development of the prospects of the Church. Faber’s “Sacred Calendar of Prophecy,” must however be deemed on all sides worthy of an attentive perusal, though serious doubts will be entertained on particular parts of his system. Mr. Bickersteth’s “Practical Guide to the Prophecies,” though it throws out some uncertain views, is fraught with glowing Scriptural motives and valuable information. Comparison of the different chains of prophecy in the sacred volume in a simple, dependent, investigating spirit opens a most interesting and profitable course of study, to which indeed the signs of the present times imperiously call us. The Epistles in some respects, may be considered the most important portion of Scripture to the Blinister, in order to obtain a connected and comprehensive system. Perhaps Scott’s Commentary — icith as large a selection of his references as 7nay he practicable — may be regarded upon the whole as the best source of solid and spiritual instruction upon the grand subjects discussed by the different inspired writers.
Our obligation to “keep back nothing that is profitable“* to the people, sufficiently marks the importance of this research. Adults must be fed as well as babes. Those that have successfully exercised the diligence of faith, must not be hindered in their advance to higher attainments by being bound up in the same line and measure with others, who from the neglect of the same advantages have come short. The main design of the Ministry is to carry our people forward — to” present every man perfect in Christ Jesus.“* The reverent exposition, therefore, of ‘•’ the deep things of God,” is included in our commission, and demands a deep and accurate study of the sacred volume. Difficulties indeed will remain to the end; most profitably exercising our subjection to the authority of Scripture, and our habitual dependence upon Divine teaching.’
1 Acts XX. 20. 2 Comp. Eph. iv. 12. Col. i. 28.
3 Profosor Francks’s Guide to the Reading of the Scriptures gives most admirable rules for the inttUisreut, devotional, and practical study of the Scriptures. Mr. Home’s Introduction also furnishes a valuable digest of thoughtful matter. Vol. ii. Part ii. Mr. Dodwell judiciously recommends to make the Bible the common-place book for all our other studies. (Letters of Advice, p. 235.) Philip Henry in his preparatory Ministerial study
Indeed, this spirit of humble submission to the word, is the requisite preparation for admittance in every part of this heavenly treasure; where the lowest possessor of this Christian spirit will not fail to realize a most valuable blessing.
In speaking of Commentaries — the value of Scott’s Commentary, as exhibiting a matured knowledge of Scripture, sound principles of interpretation, and a body of solid practical instruction — is generally acknowledged. Henry’s Commentary (though inferior to Scott in luminous view of doctrine) may be said to excel him in simplicity of style and fertility of illustration. Yet for that exegetical and critical explanation necessary for the elucidation of Scriptural difficulties, we must go to Calvin’s Commentaries — Poole’s Synopsis — or Patrick, Lowth, and Whitby in a lower and (as respects Whitby,) an unscriptural standard of theology.
It is, however, most important to remember, that the service or disservice of commentaries wholly depends upon the place which they occupy in the system of study. Let them not be discarded as utterly useless; for many of them comprise the labours of men, who had a far deeper insight into the word of God than those who despise them are generally likely to attain. But let them not be placed before the word, nor be consulted (habitually at least), until the mind has been well stored with the study of God’s own book. Professor Campbell speaks most admiraljly upon this point — ‘I would not have you at first’ (says he) ’ recur to any of them. Do not mistake me as though I meant to signify, that there is no good to be had from commentaries. I am far from judging thus of the commentaries in general, any more than of systems. But neither are proper for the beginner, whose object it is impartially to search out the mind of the Spirit, and not to imbibe the scheme of any dogmatist. Almost every commentator has his favourite system, which occupies his imagination, biases his understanding, and more or less tinges all his comments. The only assistances which I would recommend, are those, in which there can be no tendency to warp your judgment. It is the serious and frequent reading of the Divine oracles, accompanied with fervent prayer; it is the comparing Scripture with Scripture; it is the diligent study of the languages in which they are written; it is the knowledge of those histories and antiquities, to which they allude. These indeed will not tell you what you are to judge of every passage: and so much
used an interleaved Bible for short notes upon Scripture — a plan, which he recommended to his young men; adding, that such cxjwsitions and observations are more happy and considerable sometimes than those that are found in the professed comment;ltors. ‘I profess’ (he would say) ’ to teach no other learning but Scripture learning.’ Life, p. 206.
the better. — God has given you judgment, and requires you to exercise it. “And why even of yourselves judge ye not what is right?” ‘In answer to the question — ’ when it is proper to recur to systems and commentators’ — the Professor repUes — ’ after you have acquired such an insight into the spirit and sentiments of sacred writ, that you are capable of forming some jud’gment of the conformity or contrariety of the doctrine of these authors to that infallible standard. With the examination of such human compositions, the studies of the theologian ought in my judgment to he concluded, and not hegunP^ This appears to be the only profitable and safe use of commentaiies. We thus avail ourselves freely of all the store of wisdom within oiu” reach; i’hile at the same time our “faith does not stand in the wisdom of men, but in the power of God.”^
To illustrate the importance of this principle — Suppose a Theological student of ardent mind, but with uninformed or unfixed biblical principles, to sit down to Poole’s invaluable Synopsis, or even to make it a book of frequent reference; this digest of Critici Sacri would soon prove to him a Sylva Critica. He would find opinions successively overthrown, which had passed before him with more or less conviction. Or — more frequently, two conflicting sets of opinion would demand his attention, w’hile — having no umpire to decide between them — his judgment (if indeed he were able to form any under such circumstances) would be formed with hesitation, or taken up with haste or partiality, rather than as the result of dehberate and enlightened conviction. Or suppose him to have heard much commendation of Mr. Scott’s Commentary, or his general views of Theology. He knows them to have given an influential tone to the religion of his day. He reads them with avidity; he receives them as the standard of orthodoxy, and feels himself impregnably entrenched in the strong positions of Divine truth. But he may hear Mr. Scott’s principles controverted with
1 Campbell on Systematic Theology, Lecture ii. This was Dr. Doddridge’s Plan from the commencement of his studies. Orton’s Life: Chap. i. Bishop Spratt mentions the instfince of a Bishop in the troublous times, confined nearly twenty years in the Tower, plundered of his library, and applying himself to the exclusive study of the Scriptures, as the faithful companion of his solitude, and solace of his afflictions. ‘But what was very remarkable, (observes the Bishop in giving this history) ’ and for which I am bold to produce him as an instance worthy your imitation — I know he was often heard to profess solemnly, that in all his former studies, and various readings and observations, he had never met with a more useful guide, or a surer interpreter to direct his paths in the dark places of the lively oracles, to give information to his understanding in the obscure passages, or satisfaction to his conscience in the experimental truths of them, than when he was thus driven by necessity to the assiduous contemplaton of the Scripture alone, and to weigh it by itself, as it were, in the balance of the sanctuary.’ — Charge to the Diocese of Rochester — Clergyman’s Instructor, pp. 265, 266. considerable force and subtlety of argument, and apparently upon an equal basis of Scriptural authority. Now, if his mind has not been exercised in the field of Holy Writ, he will be incompetent to bring the opposing dogmas to an infallible standard, by comparing them respectively with the analogy of faith; and therefore (though from partiality, respect, or hesitating conviction he may still maintain his ground) his basis of truth — not having been fixed upon the sole and immoveable rock of the Bible — will be materially shaken. His standard (if he should be “a standard-bearer”) will be lifted up with a feeble and trembling hand; and the indecisive character of his ministerial system will preclude any sanguine prospect of efficiency.’
We may trace many of the differences subsisting in the Church, to a feeble, uninfluential recognition of the supreme authority of Scripture.. Different tracts are taken at the commencement of the inquiry — ‘What is truth?’ The mind is controuled by the bias of some human system. And thus the unity of truth is destroyed: and the clear and heavenly light of scriptural revelation is darkened by the prejudices of men, conflicting with each other, instead of bowing implicitly to the obedience of faith. In fact, from the constitution of the human mind, genuine independence is a matter of extreme difficulty and of rare occurrence. Attachment to soma particular system is a spiritual self-indulgence, which too often guides our Scriptural reading, and gives an individual character to it, rather than receives a complexion from it.
The book of God is indeed the living voice of the Spirit. To be
1 The principle of this course of biblical reading is excellently illustrated by the habit of the venerable writer just referred to — ‘Having perhaps heard or read the opinions of diflVrent men on any disputed subject, I have, in my daily reading of the Scriptures, constantly kept those opinions in viewf, that I might at length form my judgment on which side truth lay. In doino; this, I have always aimed to keep my mind from the two extremes — on the one hand, of giving up my own opinion, from a kind of false humility, ’ and deference for men, without being previously convinced that I had been mistaken; and, on the other hand, of assuming my opinion to be truth, so as to exclude light, especially if it came from an enemy, or a person not entitled to nmch deference. So that I have always aimed to be open to conviction; to bring every man’s probable opinion to the touchstone, and to give it a fair trial, if not tried before; but not to receive it, without plainly perceiving its agreement with the Scripture; and at the same time to aim, that ray heart might be suitably aflccted with the conclusions of my understanding — in which I have principally failed.’ Scott’s Life, pp. 3*29, .330, and some valuable remarks of his son in enforcing this peculiar feature of his father’s example, pp. 6(57, 668.
Upon the same principles Archbishop Usher gave the following wise instructions to young Ministers i
’ 1. Read and study the Scriptures carefully, wherein is the best learning, and only infallible truth. They can furnish you with the best materials for your sermons; the only rules of faith and -practice; the most powerful motives to persuade and convince the conscience; and the strongest arguments to confute all errors, heresies, and schisms.
‘2. Take not hastily up with other men’s opinions without due trial; nor vent your own conceits; but compare them first %ath the analosy of faith, and rules of holiness, recorded in the Scriptures, which are the proper tests of all opinions and doctrines.’ Life of Usher, by his Chaplain, Dr Parr, prefixed to his valuable Collection of Letters, p. 87.
intent therefore upon the study of it, must result in a clear apprehension of the mind of God. Hence the maxim — ‘Bonus textuarius, bonus Theologus.^ Most beautifully does Witsius set out the value of this primary Ministerial qualification — “mighty in the Scriptures.” ‘Let the Theologian ascend from the lower school of natural study, to the higher department of Scripture, and, sitting at the feet of God as his teacher, learn from his mouth the hidden mysteries of salvation, which “eye hath not seen, nor ear heard; which none of the princes of this world knew;”’ which the most accurate reason cannot search out; which the heavenly chorus of angels, though always beholding the face of God, “desire o look into.” In the hidden book of Scripture, and no where else, are opened the secrets of the more sacred wisdom. Whatever is not drawn from them — whatever is not built upon them — whatever does not most exactly accord with them — however it may recommend itself by the appearance of the most sublime wisdom, or rest upon ancient tradition, consent of learned men, or the weight of plausible argument — is vain, futile, and, in short, a very lie. “To the law and to the testimony. If any one speak not according to this word, it is because there is no Ught in them.” Let the Theologian delight in these sacred oracles: let him exercise himself in them day and night; let him meditate on them; let him live in them; let him derive all his wisdom from them; let him compare all his thoughts with them; let him embrace nothing in religion which he does not find here. Let him not bind his faith to a man — not to a Prophet — not to an Apostle — not even to an Angel himself, as if the dictum of either man or aHgel were to be the rule of faith. Let his whole ground of faith be in God alone. For it is a Divine, not a human faith, which we learn and teach; so pure that it can rest upon no ground but the authority of God, who is never false, and never can deceive. The attentive study of the Scriptures has a sort of constraining power. It fills the mind with the most splendid form of heavenly truth, which it teaches with purity, solidity, certainty, and without the least mixture of error. It soothes the mind with an inexpressible sweetness; it satisfies the sacred hunger and thirst for knowledge with flowing rivers of honey and butter; it penetrates into the innermost heart with irresistible influence; it imprints its own testimony so firmly upon the mind, that the believing soul rests upon it with the same security, as if it had been carried up into the third heaven, and heard it from God’s own mouth; it touches all the affections, and breathes the sweetest fragrance of hoUness upon the pious reader, even though he may not perhaps comprehend the full extent of his reading. We can scarcely say, how strongly we are opposed to that preposterous method of study, which, alas! too much prevails among us — of forming our views of Divine things from human writings, and afterwards supporting them by Scripture authorities, the result either of our own inquiry, or adduced by others too rashly, and without further examination or bearing upon the subject; when we ought to draw our views of Divine truths immediately from the Scriptures themselves, and to make no other use of human writings, than as indices marking those places in the chief points of Theology, from which we may be instructed m the mind of the Lord.’ This exquisite Master of Theology proceeds in the same strain to remark the importance of the Student giving himself up to the inward teaching of the Holy Spirit, as the only mean of obtaining a spiritual and saving acquaintance with the rule of faith; ’ it being needful that he that is a disciple of Scripture should also be a disciple of
the Spirit.’ But the whole Oration De Vero Theologo, and its accompaniment, De Modesto Theologo, are so intrinsically valuable for the elegance of their Latinity, the beauty of their thoughts, and most of all for the heavenly unction that breathes throughout the compositions, that nothing further seems needed, than to commend them to the earnest consideration of the Ministerial Student.’
The serious exhortation of our Ordination Service — referring generally to study, and specifically to the study of the Scriptures, will fitly sum up this section in connection with the preceding — - ‘You will apply yourselves wholly to this one thing, and draw all your cares and studies this way; continually praying to God the Father by the mediation of our only Saviour Jesus Christ, for the heavenly assistance of the Holy Ghost; that by daily weighing of the Scriptures, you may wax riper and stronger in your Ministry.’
SECTION ITT.
HABITS OF SPECIAL PRAYER.
Luther long since has said — ‘Prayer, meditation, and temptation, make a Minister.’ No one will hesitate to admit the importance of the first of these qualifications, who has ever realized the weight of Ministerial responsibility, who has been led to know
1 See Witsii IMisc. Sacra, vol. ii. Compare also similar thoughts, expressed with the same spiritual holiness, in Vitringa Typus Doctr. Prophet, pp. 106-108. Some valuable quotations are given from the Fathers in Du Pin’s Me thou of Studying Divinity, chap, that his “sufficiency is of God,” and that prayer is the appointed channel of heavenly communications. The student’s conscious need of wisdom, humility and faith, to ascertain the pure simplicity of his purpose, his necessary qualifications, and his Divine call to the holy office — will bring him a daily suppliant to the throne of grace. In his General Studies, abstracted from this spirit of prayer, he will find a dryness — a want of power to draw his resources to this one centre of the Ministry — or perhaps a diversion from the main object into some track of self-indulgence.’ And even in this special duty of the Scriptures he will feel himself, (as Witsius says) ’ like a blind man contemplating the heavens,’ — or as when the world in its original confusion “was without form and void, and darkness was upon the face of the deep.” God must speak to his heart — “Let there be light;” and “for this he will be inquired of to do it unto him.”
Wickliff ’s judgment of the main qualification of an expositor of Scripture is equally striking and accurate. He should he a man of frayer — he needs the internal instruction of the ‘primary Teacher.”^ Dr. Owen observes with his usual impressive ness — ‘For a man solemnly to undertake the interpretation of any portion of Scripture without invocation of God, to be taught and instructed by his Spirit, is a high provocation of him; nor shall I expect the discovery of truth from any one, who thus proudly engages in a work so much above his abiUty. But this is the sheet anchor of a faithful expositor in all difficulties; nor can he without this be satisfied, that he hath attained the mind of the Spirit in any Divine revelation. When all other helps fail, as they frequently do, this will aflford him the best relief. The labours of former expositors are of excellent use: but they are far from having discovered the depth of this vein of wisdom; nor will the best of our endeavours prescribe limits to our successors; and the reason why the generality go in the same track, except in some excursions of curiosity, is — not giving themselves up to the conduct of the Holy Spirit in the diligent performance of their duty.’^
1 The Life of Dr. Andrew Willet furnishes us with an important and encouraging hint — ‘As he appUed his heart to know, and to search, and to seek out wisdom, and to that end, according to that ApostoUcal direction, “gave attendance to reading:” so Ukewise he followed that godly advice of Cyprian to Donatus, Epist. Ub. ii. Epist. 2, to mingle frequent prayer with diligent reading: ‘Sometimes,’ (he saith,) ‘speak to God — and sometimes let God speak to thee;’ and he professed to his friends how much he had thereby improved his talent.’
2 Milner’s Church Hist., iv. 134.
3 See his work on the Spirit. Mr. Scott bears the same testimony — Speaking of his Scriptural studies remarks — ‘A spirit of continual prayer, mixed with reading, has been my nractical help in all these things.’ Life, p. 330. Quesnel, speaking of the importance of the study of the Scriptures to the Christian Minister, adds — ‘He must learn them
Let the probationer then seriously calculate the cost of the work. Many are the painful exercises of faith and patience superadded to the daily difficulties of the Christian life. Need we therefore remind him, what an awakening call there is for prayer, for additional supplies of heavenly influence — that his knowledge may grow “unto all the riches of the full assurance of understanding” — that his heart may be constrained to a cheerful and ready obedience — that all his powers may be consecrated to this sole object — and that the whole work of preparation may be sealed by an abundant blessing? George Herbert justly remarks of ’ some in a preparatory way,’ that their ’ aim and labour must be, not only to get knowledge, but to subdue and mortify all lusts and affections, and not to think, that, when they have read the fathers or schoolmen, a Minister is made, and the thing done. The greatest and hardest preparation is icithin.’^ And indeed hie labor — hoc opus est. To bring the heart to the work, and to keep it there — to exchange the indulgence of ease for labour and self-denial, the esteem of the world for the reproach of Christ and of his cross — to endure the prospect of successive disappointment and discouragement — this it is that raises within the “evil spirit” of despondency: “which kind can come forth by nothing but by prayer and fasting.”^
The first Ministers of the Gospel were prepared for their work (unconsciously indeed to themselves) by their Master’s retirement for the continuance of a whole night of prayer to God.* With the same holy preparation the first Missionaries to the Gentiles were sent forth ;< and thus — instead of “returning (like the nobles of Judah) with their vessels empty, ashamed and confounded, and covering their heads”* — they gladdened the hearts of their brethren with tidings of the great things “that God had done with them.”* Indeed an entrance upon this great work without the spirit of prayer, would be to “go a” most fearful “warfare at our own charges.” The kingdom of Satan would have little to apprehend from an attack of literature, or from any systematic mecharism of external forms. The outworks might be stormed, but the citadel would remain impregnable. “The prey” will never be “taken from the mighty, nor the lawful captures delivered,” by any other
otherwise than by study. The unction of the Spirit is a great master in this science: and it is by prayer that we become his scholars. Much prayer and little study advance the work of God, more than abundance of study without prayer.’ On John vii. 17. ‘Januas Scripturarem custodit Spiritus Sanctus: non datur aditus, nisi propriae cscitatis conscius, bujus opem imploraris.’ Bowles, Lib. i. c. 18.
1 Country Parson, chap. ii. 2 Mark ix. 29. ‘Luke vi. 12 — 16.
Acts xiii. 2, 3. 5 Jeremiah xiv. 3. Acts xiv. 27; iv. 3, 4.
power than the Ministry of the Gospel clothed with Almighty energy.’ By this means the first attack was made by the servants of Christ, waiting in earnest prayer for the fulfilment of the faithful promises.* The Christian Ministry is a work of faith; and, that it may be a work of faith, it must be a work of prayer. Prayer obtains faith, while faith in its reaction quickens to increasing earnestness of prayer. Thus spiritual, enlightened, and encouraging views of the Ministry flow from the habit of diligent waiting on God. We may therefore safely conclude with Bernard, — ‘Utilis lectio, — utilis eruditio — sed magis necessaria unctio, quippe quae docet de omnibus.’
If then the candidate for the sacred office should never bow his knee, without making the momentous work before him a subject of large supplication, he will do well. But if he should add to his customary times of prayer seasons of retirement, consecrated to the sole purpose of contemplating the work, and separating himself to its service, he will do better. A man of special prayer will be a man of special faith: and faith enables “the worm to thresh the mountains,” and, in holy triumph, to cast them down before him — “Who art thou, O great mountain? before Zerubbabel thou shalt become a plain.”^
SECTION IV.
EMPLOYMENT IN THE CURE OF SOULS.
“Exercise thyself unto godhness”* — was one of the wise rules of the Apostle to his beloved son, for the course of his Ministry; a rule, which bears with most important application to the noviciate. Its connexion with the rule of study in the succeeding context is worthy of remark. “Giving attendance to reading,” without active energy, would form a most incomplete and inefficient ministry. The want of exercise is as hurtful to the spiritual as to the bodily system; nor will “reading” communicate any benefit, except its results are operative in Christian activity. Equally important is the combination with prayer. In fact, study, prayer, and exercise, may be said to form the minister. Study stores the mind, prayer infuses a divine influence, exercise carries out the resources into effective agency.
The Apostle insisted upon a period of probation, even for the
Comp. John xii. 32. 1 Cor. i. 21 — 24. * Acts i. 8, 14, with n. 1.
Isaiah xli. 14, 15. Zech. iv. 7, * 1 Tim. iv. 7.
lowest department of the ministry; adverting to natural gifts and spiritual qualifications, as well as personal consistency.’ Now, though no man taketh this honour unto himself, until he be solemnly called to it by the Church; yet there is much subordinate occupation in the cure of souls, that may legitimately employ the natural capacities of the young probationer, increase his store of experience, and impart considerable benefit to the Church, and reciprocal advantage to himself. FroJii the superinteyidence of a Sunday-school many have drawn most valuable lessons of practical utility in the future exercise, and during the whole course, of their Ministry. The instruction of the poor (whether in the way of casual intercourse, or with more or less of system) may be conducted with humility, perseverance, and love, without infringement on the holy function; and perhaps with more preparation for future usefulness, than could have been gathered from many months of contemplative study. An insight into the real condition of the future subjects of the parochial Ministration, and the acquaintance with their modes of expression, their peculiar difficulties and temptations, the causes of their ignorance, the wisest and most successful avenues of approach to them — this is knowledge, in which it would be well to be initiated, before the solemn obligation is undertaken; and the defect of which gives a general and therefore unimpressive character to the early ministrations of many excellent pastors. The best sermons composed in the study, must, under such circumstances, necessarily fail in adaptation to the wants and circumstances of their people; as exhibiting a want of sympathy in their distresses — a want of consideration of their ignorance — a want of accuracy in drawing the lines of character, and consequently in directing our “doctrine, reproof, correction, and instruction in righteousness” to the precise cases of just application. The visitation of the sick also, in the exercise of Christian sympathy, is of the highest importance to the probationer for the Ministry. Lessons are learned here, that could never be learned in the study. There the importance of the Gospel may be described or contemplated — here it is realized. There recollections may be digested with seriousness and accuracy of the vanity of the world, the nearness and prospects of eternity, the danger of delay, the blessedness of preparation, the deceitfulness of the heart, the power of Satan, the grace and love of the Saviour; here the scenes are before the eye. Oh! how much “better is it to go to the house of mourning than to the house of feasting!”* How important is the observant study of the 1 1 Tim. iii. 10, with Acts vi. 3. Eccles. vil 2.
sick chamber! How responsible is a frequent attendance upon it I How fruitful are the instructions connected with it! How varied and direct their bearing upon every department of public and private Ministration! Many have been trained for important usefulness in the Church by frequent, and, in many instances, painful attendance, upon this school of instruction.’
The ^linistry is not (like some branches of natural science,) a work of contemplation, but of active, anxious, devoted, employment. The spirit, business, and delight of doing good must therefore form an essential part of Preparation for the work. It would be well indeed, if the disciple of the Ministry was never obliged to say — ’ perdidi diem.’ It would probably be wise to act as much as possible upon system grounded upon a deep sense of personal neglect, strengthened by incessant prayer, and maintained by a course of persevering effort. Let him begin with his own family. Let him place their individual cases before him for distinct consideration and prayer; then pass on to neighbours, friends, societies, with which he may be more or less connected, and with all of whom his connection is most responsible. The diligent cultivation of the most contracted sphere will furnish abundant employ for his exertions. There are neighbours to be instructed — the sick to be visited — the young to be won over to the ways of God. Opportunities daily press before him, which are as “the price in the hands of a fool that hath no heart” to improve them: but which to him are treasures of inestimable price, and talents of most solemn account. The circle of influence, and the field of opportunity, will probably extend in proportion to the pains bestowed upon them; while, even within the smallest limits, there will be sufiicient exercise of faith, prayer, and labour to serve the great purpose of Ministerial preparation; and “he that is faithful in that which is least, will be faithful also in nmch.”^
The present subject suggests the remark, that a very rapid transition from the studies of the University to the services of the Sanctuary, does not appear desirable. At least, where these studies have been vigorously pursued, surely some interval of active (not monastic) retirement is needed to divert the mind from its former
” One of the best universities, and one far too much unvisited, is the retired apartment of suffering poverty, the cottage or the garret of the afflicted; and one of the best lectures in divinity, and most fruitful of Christian conferences, is conversation on the things of God with those “poor of this world,” whom “God hath chosen rich in faith.” Many a Minister has there first learned the lesson of saving knowledge for his own soul, and thenoe has carried the best lessons, which he could give to his people.’ JBickersteth’t Christian Student, p. 37.
2 Luk« xvi. 10.
course into a more observant and consecrated habit of action. The schools of Plato and Newton discipUne the mind into most useful Ministerial habits, and furnish many lessons of instruction; but their general influence is far too remote for immediate practical purposes. They supply no direct materials, whether of observation or of experience, for the rudiments of the Ministry. A preparatory course of probation upon a spiritual system, would be a most valuable appendage to our National Establishment. In defect of this advantage, an interval of inspection or initiation into the routine of the work under the superintendence of a judicious Pastor, might prove a commencing era of Ministerial fruitfulness. The opportunities of learning would form the best preparation for teaching. Converse with experienced and exercised Christians would offer many advantages.’ The habit of religious conversation would contribute, even more than private study, to the enlargement of the mind; and much would be acquired in this field of observation and incipient engagements, which no other medium could adequately supply .2
Experience enables the writer to speak upon this subject with decision. From this initiatory system (during a short residence in a country village under the affectionate instruction of a venerable relative,^) he conceives himself to have gained his first interest in this hallowed and blessed work, and suflScient insight into its diversified character and solemn obligations, to acknowledge a debt of gratitude to the end of his course.
Upon the whole, it is most important to mark the combination of these three Sections of Ministerial preparation — Study, Prayer andExercise. The omission of one of these, whichever it may be, weakens the practical influence of the rest. Study furnishes the materials — Prayer sanctifies them — Exercise makes a suitable distributive application of them to the several cases brought before us. Nor let them be supposed to be necessary for the probationer
1 Amongst which Dr. Doddridge enumerates — 1. Increase to our own stock of knowledge: 2. Excitement to our own spirits: 3. The conciUation of respect among our people: 4. The forming of an experimental strain of preaching. See his Lectures on Preaching.
2 President Edwards remarks in his Diary, — ‘More than ever convinced of the usefulness of religious conversation. I find by conversing on natural philosophy, I gain knowledge abundantly faster, and sec the reason of things much clearer than in private study. Wherefore, resolved earnestJy to seek at all times for religious conversation, and for those persons that I can with profit, delight, and freedom, so converse with.’ Works, i. 25.
3 The late Rev. Dr. Bridges, Vicar of Willoughby, Warwickshire. ‘Recommend this to Henry,’ — was Mr. Richmond’s earnest dying counsel respecting his son — ’ as the very best preparation for the Ministry. Tell him, his poor father learnt his most valuable lessons for the Ministry, and his most useful experience in religion, in the poor man’s cottage.’ Life, pp. 602, 603.
only. The Christian Minister will realize their value and their fruitful advantage throughout every department of his work.
But let every prospective view of the Ministry realize it as an absorbing work — as a high and holy vocation; involving result?; which eternity alone can disclose, and therefore demanding th e entire consecration of health, time, energy, and life itself to the accompUshment of its vast designs. If the soul be really engrossed with the mighty project of “saving souls from death,” and instrnmentally fixing them in the Redeemer’s crown — how will every other object fade as a mere transient emotion — how will this great work of Preparation deepen in the sense of the responsibility! The one self-annihilating desire will be, that, whether our course be long or short — in joy or sorrow — in honour or dishonour — “we may so labour, that we may be accepted”’ of our Gracious Master.
1 2 Cor. V. 9.