Neglect of Retirement
In the midst of the incessant, pressing, and active avocations of the Christian Ministry, how seasonable is the considerate advice of our gracious Master — “Come ye yourselves apart into a desert place, and rest awhile.” The spirit of prayer cannot breathe freely in the atmosphere of constant and exciting employment. Not that we would seek retirement, like the contemplative monk, for the purposes of abstraction; but to recruit our spiritual energies for renewed exercises of self-denial and perseverance. St. Paul’s journey to Arabia immediately subsequent to his conversion (of which no mention is made in the inspired record of his Ministerial travels) was probably not to exercise his Ministry, but to ’ receive further revelations. Secret prayer and meditation were doubtless the channels of Divine revelation to his soul; while the more accurate and undisturbed study of his own heart, and the calculations of the fearful cost before him, must have been a most profitable occupation for this interval of comparative privacy.* The spirit of Brainerd’s advice to a young candidate for the Ministry was in
these difficulties were incurred without rational prospect of deliverance; or whether charitable assistance was contemplated, as opening a way of escape; either case is most unworthy of our heavenly calling. Poverty, after the example of Christ and his apostles, can never be a disgrace: but liberality and wastefulness with the resources of others, (attended too often with crooked devices for our own personal interests), must bring the Ministry into contempt. The strict economy which the Ministerial income often demands, is a Providential appointment; nor can we overstep the bounds, (except perhaps under peculiar dispensntions) without equal discredit to ourselves and to our office. The aggravation of the evil is, that the embarrassments often arise not from actual necessity, but from needless expenditure. And therefore while we would deprecate the pitiful savings of meanness, we would seriously recommend a wise economy in maintaining the strict balance between our resources and our wants; and a liberal spirit, within the bounds of those resources, to be attained by habits of plainness, simplicity, and self-denial. Restraint in our own indulgences, liberality to our friends, largeness of heart and sympathy with the poor — and consecration of all to the service of Grod — would fully exhibit the high spirit of the Christian Ministry.
‘Markvi. 31. 2 Macknight on Gral. i. 17.
3 Mr. Fletcher, when regret was expressed at his limited sphere, upon his first entrance into th. Ministry, remarked with his characteristic piety — ‘If God does not call me to so much public duty, / hare the more time for study, prayer and praise.’ Cox’s Life of Fletcher, p. 24. Compare also Quesnel on Gal. i. 17 — 19. — ‘The primitive Bishops had places of retirement near their cities, that they might separate themselves from the world; lest teaching others, they should neglect themselves; lest they should lose the spirit of piety themselves, while they were endeavouring to fix it in others.’ Bp. Wilson’s Sacra Privata. Indeed this appears to be the ordinary course of Ministerial preparation. Moses in Midian — (Exod. ii. 15; iii. 1.) John the Baptist in the desert, (Luke i. 80; iii. 2.) — Jesus in Nazareth, (Matt. ii. 2^.) were trained in retirement foi their public work.
his own holy character — ‘The way ’ (said he) ’ to enjoy the Divine presence, and be fitted for distinguishing service for God, is to live a life o great devotion and constant self-dedicatioyi to him: observing the motives and dispositions of our own hearts, whence we may learn the corruptions that lodge there, and our constant need of help from God for the performance of the least duty: and, oh! dear sir, let me beseech you frequently to attend to the precious duties of secret fasting and prayer.’* The few amongst you, who are necessarily public men. deserve the sympathy and prayers of the church. If their habits of life were not very clearly appointed for them, their peculiar temptations (as we trust) sensibly felt, and their watchfulness and simplicity of faith habitually exercised; their own souls must suffer loss, whatever advantage might accrue to the church through their disinterested labours. Probably a strict adherence to Eliot’s quaint but excellent rule to his young students is of great service to them — ‘I pray you look to it, that you be early birds:’ meaning, we conclude, not merely early risers, but early Christian students, and above all, early worshippers.
The cultivation of habits of retirement is of the highest moment. Popular engagements must not interfere with our own personal interests, or Ministerial store. An experienced father with a well furnished mind, and intellectual habits, can afford to make sacrifices of time for the public cause, which would cost a young Minister the hazard of his permanent usefulness. He must at all events secvne for himself time for Biblical attainments; else wnll his course of instruction be inefficient for the grand purposes of his office. Dr. Pale)’ wisely recommended retirement to the younger Clergy, ’ as the foundation of almost all good habits.” Learn ’ (said he) ’ to live alone. Half your faults originate from the want of this faculty. It is impatience of solitude, which carries you continually from your parishes, your home, your duty, makes you foremost in every party of pleasure and place of diversion, dissipates your thoughts, distracts your studies, leads you into expense, keeps you in distress, or puts you out of humour with your profession. ‘^ Indeed, the happiness of the Minister’s life, and the effectiveness of his work, depend upon a judicious combination of retired habits with public or social exercises.
‘Letter ix. appended to his Life. ‘How great is the difference’ (observes Quesnel) ’ between a preacher formed gradually by the hand of God in retirement, fasting, and prayer; and those ordained in haste, who have no other school but the world, no other masters but themselves, and no other preparation than human studies, interrupted by worldly conversations, diversions!’ &c. On Luke iii. 2. Compare Bishop of Winchester, pp. ()2 — 6().
* Advice to the Younger Clergy of Carlisle.
But far more important is retirement for the Ministers communion with his God. We fear that Luther’s custom to give his three best hours of the day to this work, and Bradford studying on his knees, are more often alluded to than followed. Yet the diligent pastor will feel the importance, both to himself and to his people, of living in his study as well as in his parish; not only for the necessary digestion of the subject-matter of his Ministrations, but most chiefly for the cultivation of a nearer and more habitual access to God.’ How delightful is it to us, and how edifying to our people, to bring forth that Scripture as food to their souls, which the Spirit of God hath opened to our own hearts Truths that are thus obtained and wrought out in prayer have a peculiar unction. “Waiting on the Lord” will never be an encouragement to indolence. In the habit of it, the weakest Ministrations will be efficient — in the neglect of it the most powerful will be paralyzed. Indeed, the ’ spirit of our Ministry ’ (as Massillon admirably observes) ’ is a spirit of prayer. Prayer is the ornament of the priesthood, the leading feature of our character. Without prayer, a Minister is of no use to the church, nor of any advantage to mankind. He sows; and God gives no increase. He preaches; and his words are only like “sounding brass, or a tinkling cymbal.” He recites the praises of God; while “his heart is far from Him.” It is prayer alone, then, that gives the whole strength and efficacy to our different administrations; and that man ceases, if 1 may use the expression, to be a public Minister from the time he ceases to pray. It is prayer, which supplies him with consolation in all his labours; and he celebrates the ordinances of religion, as the hireling performs his work — he considers them as a heavy task, or a severe imposition, if prayer doth not assuage its troubles, or console him for want of success.’^ If Solomon felt his need of heavenly wisdom
1 Bishop Burnet’s advice on the subject is truly episcopal — ‘To give the studies of the clergy their full effect; a priest that is much in his study ought to employ a great part of his time in secret and fervent prayer, for the direction and blessing of God in his labours, for the constant assistance of his Holy Spirit, and for a lively sense of Divine matters, that so he may feel the impressions of them grow deep and strong upon his thoughts. This, and this 07i?i/, uill make him go on with his work, without wearying, and be always rejoicing in it. This will viake his e.rpressions of these things to be happy and noble, when he can bring them out of the good treasure of his heart, that is ever full, and always warm with them.’ Pastoral Care, chap. viii.
2 Thus Cyprian sj)eaks of his own Ministry — ‘Non solum proferimus verba, quae de Scripturarum sacris fontibus vcniunt, sed cum ipsis verbis preces ad Dominum et vota eociamus.’ Dc bono pudicitim.
3 Charges, pp. 24, 25. In the same impressive language he addresses his clergy in another place — ‘My brethren — a pastor who does not pray, who docs not love prayer, does not belong to that Church, which “prays without ceasing;” he is a dry and barren tree, which cumbers the Lord’s ground; he is the enemy, and not the father of his people; he is a stranger, who has usurped the pastor’s place, and to whom the salvation of the flock is indifferent. Wherefore, my brethren, be faithful to prayer, and your functions will be to discriminate amongst his “great people,” and to devise and execute the best-conducted measures for their prosperity, do not we “go out and come in” before our people with far deeper responsibihties, and yet with the ignorance of “a little child” to “discern between good and bad?” The most eminent Minister will be most ready to cry out — “Give therefore thy servant an understanding heart.”’ For of how little avail are the most splendid talents, the most mighty eloquence, and the most devoted diligence, except the unction be brought down from heaven by frequent and fervent supplication!
Prayer therefore is one half of our Ministry ;2 and it gives to the other half all its power and success. It is the appointed medhitn of receiving spiritual communications for the instruction of our people. Those who walk most closely with God are most spiritually intelligent in “the secret of his covenant.“^ Many can set their seal to Luther’s testimony, that he often obtained more knowledge in a short time by prayer, than by many hours of study. It will also strengthen our habitual devotedness. to our work, as well as our natural capacities for it. Living near to the fountain-head, we shall be in the constant receipt of fresh supplies of light, support, and consolation — to assist us in our duties, to enable us for our difficulties, and to assure us of our present acceptance, and a suitable measure of ultimate success. The same heavenly resource will furnish us rvith matter for experimental ‘bitercourse with our people — giving us a clear insight into the workings of nature and grace, of sin and holiness; and enduing us with a spiritual ability to counterwork the wiles of Satan and the deceitfulness of sin in their incessant and fatal influence. Thus also we shall be enabled to adapt our Ministrations under the influence of Divine wisdom, to the several cases of our flock — speaking with power to the unawakened — with compassion to the hardened — binding up” the bruised reed“^ — and “strengthening,” by solemn admonitions and expostulations, “the things that remain” among us, “that were ready to die.“^ Nor is it the least advantage flowing from this habit, that it fits us to advocate the cause of our yeoylc before God, as well as to sympathize with their difficulties, and to lay ourselves out in their service. Probably the laborious fervency of Epaphras’ secret exercises” were as fruitful
more useful, your people more holy, your labours will prove much sweeter, and tho Church’s evils will diminish.’ Disc. Synod.
1 Comp. 1 Kings iii. 7 — 9. Comp. Acts vi. 4.
3 See Psulin xxv. 14. Comp. 2 Cor. iii. 5, 6.
* Rev. iii. 2. ‘See Col. iv. 13.
as his public work; and who knoweth, but we shall find that our most successful efforts for our people were the hours — not when we were speaking to them from God, but when we were speaking for them to God /’ In this view it is most important to associate our own interests with those of our people. The help we may thus be able to afford them in their difficulties, trials, and weakness, is intimately connected with the spiritual temperament of our own minds, acquired and maintained through the same organ of heavenly communication, which we recommend for their daily use and encouragement. The success of this operation is so certain, that an eminent divine has laid it down as a general rule — ’ that when we would have any great things to be accomplished, the best policy is, to work by an engine which the world sees nothing of.’^ Our blessed Master’s example is here much to be observed. As man, he had most responsible concerns to transact with God. Nothing important was done without prayer. His entrance on his Ministry was with prayer.’ His ordination of his first Ministers was preceded by a whole night of prayer.^ After a day spent in works of instruction and mercy, (such as would have included a week of our ordinary labour) time was redeemed from sleep for this sacred employment.*
The most effectual hindrances, therefore, to our work are those which impede our personal communion with the Lord. When the great enemy thus successfully intercepts our spiritual supplies, the work of God in our hearts, and connected with it, the work of God in our hands, languishes from the want of its accustomed and needful support. We have great need to watch, lest public activity should be considered to atone for neglect of private intercourse with God; and thus our profession should become a snare to ourselves, and divested of all spiritual savour to our flock. Henry Martyn had occasion to lament, that ’ want of private devotional readiig and shortness of prayer, through incessant sermon-making, had produced much strangeness between God and his own soul.’ And in
‘The kingdom of heaven must suffer violence, and the people will not orduiarily be brought into it without some violence: but let me tell you, it is not so much the violence of the pulpit, that doeth the deed, as the violence of the closet.’ Bp. Sanderson’s Sermon on Rom. xv. 5.
‘^ Dr. Preston: formerly Master of Emmanuel College, Cambridge. Thus Archbishop Seeker gave this valuable and encouraging advice to Ws clergy — ‘Form yourselves thoroughly by devout meditation and fervent prayer to seriousness of heart, and zeal for the eternal welfare of souls; for then exery thing else that you are to do uill follow of course.’ Charges, p. 267.
3 Luke iii. 21. 4 ibid. vi. 12.
5 Mark i. 21 — 35. We cannot contemplate too closely this pattern of intermingling seasons of heavenly communion with active labour. Will not a spiritual pastor delight in the shade as welt as in the sun-shine, and love to be alone with God, while he is most closely engaged in his work 1
KEGLECT OF RETIREMENT, %4,
the review of the first year of his Ministry, ’ he judged, that he had dedicated too much time to public Ministrations, and too little to private communion with God.’^ Mr. Scott gives a most wholesome caution on this point — ‘The principle that made the Apostle determine not to ‘• serve tables,” though a good work in itself, should render Ministers in this day very careful not so to give their services, even to the most useful Societies, and to attending the meetings of them, as to prevent their ^’giving themselves continually to the word of God and prayer y A danger at present seems to arise on this side.’^ The Writer would therefore wish to draw his own mind and his brethren habitually to this recollection, that nothing will enrich or console us in the neglect of intimate communion with God. We must “walk with God” at any rate, or our souls will die. Even Christian communion will form an empty substitute for this hallowed intercourse. The command is — ‘-En ter into thy closet, and shut thy door.“‘Shut out not only vanity and the world, but even /or a time “the communion of Saints.” The soul may lose its spiritual vigour in any company but that of God — in the best as well as in the worst — in the Church, as well as in the world — in the active engagements of the Ministry, as well as in secular employments.
It was said of Fletcher, that ’ his deepest and most sensible communications with God were enjoyed in those hours, when the door of his closet was shut against human creatures, as loell as human cares. His closet was his favourite retirement, to which he constantly retreated, whenever his public labours allowed him a season of leisure. His public labours (astonishing as they were) bore but little proportion to those internal exercises of prayer and supplication, to which he was wholly given in private. The former of necessity were frequently discontinued; but the latter were almost uninterruptedly maintained from hour to hour. He lived in the spirit of prayer.’* Was not this the secret of the extraordinary power that rested upon his ministrations? The out-pouring of the Spirit of supphcation would revive our work, and enlarge our success. We know who hath said — “Ask me of things to come concerning my sons; and concerning the work of my hands command ye we.”*
I Martyn’s Life, pp. 60, 62. 2 Scott’s Letters and Papers, p. 313.
3 Matt. vi. 6. * Gilpin’s notes on Fletcher’s Portrait of St. Paul, pp. 50, 5L
6 Isaiah zlv. 11.