The Nature and Importance of the Pastoral Work
Let us not think, that all our work is done in the study and in the pulpit. Preaching — the grand lever of the Ministry — derives much of its power from connexion with the Pastoral work; and its too frequent disjunction from it is a main cause of our inefficiency.’ The Pastor and Preacher combine to form the completeness of the sacred office, as expounded in our Ordination services and in Scriptural illustrations. How little can a stated appearance in public answer to the lowest sense of such terms as Shepherd, Watchman, Overseer, Steward! — terms, which import not a mere general superintendence over the flock, charge, or household, but an acquaintance with their individual wants, and a distribution suitable to this occasion; without which, instead of “taking heed to the flock, over which the Holy Ghost hath made us overseers,” we can scarcely be said to “take the oversight of it” at all. Thia interesting relation cheers our toil with a new tide of spiritual affections, and exercises our Christian wisdom and faith, in seeking of the Lord an “open door,” in prudently improving opportunities of instruction, and in adapting our mode to the different classes of our people.
We shall enter into some details of this most important subject.
Thus Dr. Doddridge remarked — ‘My heart does not upbraid nie with having kept back any thing that may be profitable to my people. But If tar I Itave not folloiccd them sufficiently with domestic and personal exhortations.’ Orton’s Life, ch. ii. Bishop Wilson recommended his Clergy to ’ visit every family and soul in his parish at least once a year, that we may all of us’ (said he, alluding probably to Heb. xiii. 17.) ’ be able to give a comfortable account of our labour to our great Master.’ Stowcll’s Life, p. 114. Baxter’s Reformed Pastor may be referred to, as placing this Ministry upon its high ground of obligation, urging the strongest motives, answering the chief objections, and suggesting most admirable directions for the work.
CHAPTER I.
THE NATURE AND IMPORTANCE OF THE PASTORAL WORK.
Tfie Pastoral work is the personal applicatoin of the pulpit Ministry to the proper individualities of our people — looking upon them severally as having a distinct and separate claim upon our attention, cares, and anxiety; urging each of them, as far as possible, to the concerns of eternity; and commending to their hearts a suitable exhibition and ofl’er of salvation. For this purpose we must acquaint ourselves with their situation, habits, character, state of Jieart, peculiar wants, and difficulties, that we may “give to each of them a portion in due season.” The Pastor unites in himself the offices of Watchman and Evangelist. He “watches for souls” lest a “root of bitterness should spring up” to the trouble am’ defilement of the church — lest unchristian tempers and practicer should mar the profession of Christ — lest a lukewarm spirit should paralyze exertion, or a spirit of contention hinder Christian love. All need his superintendence. The indolent are slumbering — the self-dependent are falling back — the zealous are under the influence of spiritual pride — the earnest are becoming self-righteous — the regular, formal. Then there is the enquirer, asking for direction — the tempted and perplexed, looking for support — the afflicted, longing for the cheering consolation of the Gospel — the convinced sinner, from the slight healing of his wound,’ settling in a delusive peace — the professor, “having a name that he lives; but he is dead.” These cases cannot, in all their minute and diversified forms, be fully treated in the pulpit. It is therefore in his Pastoral character, that the Minister “watches for souls, as one that must give account.”* But he “watches also in all things.” There are seasons peculiarly suited for specific instruction, or for the enforcement of particular duties — special opportunities (such as providential visitations) for conviction or consolation — seasons that should find the Minister “doing the work of an Evangelist,”^ in the instant and due improvement of them; and which, without the constant oversight of our people, would be neglected and lost.
Not pretending to lay down a complete scheme of the Pastoral work, we shall illustrate its general principles by slight sketches of
Jer. vi. U. a Heb, xiii. 17. 2 Tim. iv. 5.
detail. In order that plans may be useful, they must be suitable to their intended sphere — not only really, but relatively, good — formed by the character, circumstances, and habits of the people — as they are scattered or congregated, educated or illiterate, or a mixlure of both; according to their state of ignorance or knowledge — whether the ground has been previously cultivated, or neglected — whether it has been occupied by Dissenters, or left wholly waste — whether the disposition of the people is prepared for the Gospel, or opposed to it. These and many other considerations, though they would not alter the system of our Ministry, yet would mould its several parts to a more close and definite adaptation.
The importance of this si/stetn is evident from the nature of the case. The husbandman does not rest, when he has conniiitted his seed to the earth. He watches its growth with constant anxiety, and toils incessantly for its preservation from impending dangers, until he has safely gathered his fruit. And are not our people the field of God? Are not we the husbandmen, to sow the imperishable seed, and instrumentally to gather the harvest? And are our fields more secure from injury, or in less need of constant and anxious superintendence?’ Every other view of our work illustrates the same point. As physicians, how can we prepare the proper medicines, without a knowledge of the individual disease? As stewards, how can we make our distribution, if unacquainted with the respective objects of our attention? As nursing-mothers, how ineffective our care and tenderness, if it be not regulated according to the known strength or weakness of our people!
We cannot but advert to the necessity of a systematic adherence to this Ministry. It must not be left to the humour or convenience of the moment; or subject to worldly interruptions. Fixed hours of the day (portioned with a due regard to all other Ministerial claims) should be devoted to it with the same conscientious determination as to pulpit preparation. Our instruction should be solid, s|arching, and Uvely; aiming to draw out the minds of our people in confidence, to mark the baneful influence of wrong principles, and to infuse the holy and active operations of the fundamentals of the Gospel. An affectionate attention to the young is closely connected with the present encouragement and future prospects of our work, and will open many successful avenues to the hearts of the parents. It may sometimes be necessary to hear of our people through some correct medium of information ;* though much dis-
‘Zepperi Ars. Concion. Lib. iv. Bowles, Lib. i. c. 20.
9 See 1 Cor. i. 11. Phil. ii. 19. 1 Thess. iii. 1 — 5. 3 John 3. Bowles, Lib. i. c. 20.
cretion is required, to avoid the evils of jealousy and suspicion, anU to apply to the best use the materials thus furnished to our hand.
This system is most strongly inculcated from the highest authority. •’ Searching and seekifig out the sheep’ is marked by the Great Shepherd, as the difference between himself and hirelings; against whom the neglect of this Pastoral care formed a main article of indictment.’ Indeed his own Ministry was of this character. With his disciples, it was that of the Good Shepherd, who “calleth his own sheep by name, and leadeth them out.”* With the world, it was the constant wakefulness to improve every opportunity, as well of private as of public and general instruction.^ The Ministry of his Apostle was framed after the same pattern.* During the three years, that he was the resident Pastor of a Church, he combined pastoral with public instruction.* “He ceased not to warn every one of them night and day with tears;” and the testimony of his conscience on this particular, seems to have been his rejoicing under the overwhelming pressure of Ministerial responsibility.* Indeed his intimate knowledge of the spiritual state of a vast number of individuals in the churches, is evident from his multiplied salutations, as well as from the relative appropriateness of his instructions given in the exact line of exhortation, reproof, or encouragement, to which he knew the personal distinctness of their experience would instantly respond. His readiness in “changing his voice”^ to his people, could have been the result only of an accurate and diligent inspection of their state.
The documents of the early ages furnish abundant testimony to the Pastoral work, as a constituent part of the Primitive Ministry. Ignatius is said to have known almost every individual in his flock.* Cyprian frequently gives us his judgment and practice 3a this subject.* Gregory wrote a serious treatise on this department
1 Ezek. xxxiv. 6, 8 ‘with 4, 11. 2 John x. 3.
3 Coinp. Luke xiv. - Acts v. 42.
5 Publicly and from house to house, Acts xx. 20. — ’ as if he perceived that his public doctrine would vanish into air, except it were assisted by private admonition and conference’ Bowles, lib. ii. c. 6. See Calvin, Grotius, Hammond, in loco, Beza on Acts v. 42. and Seeker’s Charges, p. 2-46. Comp. also the Apostle’s Ministry at Colosse and Thessalonica. Col. i. 28, 29. 1 Thcss. ii. 11, 12. ‘If false teachers “creep into houses,” for the purposes of seduction from the truth, (2 Tim. iii. 6:) should- not the orthodox pastors show at lesist equal diligence V Bowles, ib.
Acts XX. 31. with 26, 27. “^ Gal. iv. 20.
* He gives a useful parochial hint — not to forget servants in our ministrations. Epist. ad Polycarp. No class of our people are generally more removed from individual instruction. Sometimes however, they have been assembled on the Sabbath, with consent of their employers, for an expository and catechetical reading of Scripture. Several Tracts may be recommended for popular application. ‘Ruth Clark’ — ‘Eliezer, the Faithful Servant’ — (Hatchard and Son.) ‘My Station and its Duties’ — ‘The Eye-servant and the Servant of Christ contrasted,’ — (Seeleys).
Quid est cnim major aut melior cwik prsepositoruni, quam diligenti solicitadine •!
of the Ministry. The questions and exhortations in our own Ordination services are evidently formed upon this model.’ The episcopal instructions of Taylor, Hort, Burnet, Leighton, Seeker, and Wilson, 2 (not to mention other names of more recent date) have solemnly charged it upon our consciences. The obligation of our Ordination vow — to “take heed to all the flock, over which the Holy Ghost hath made us overseers”^ — evidently implies (as Baxter observes) that ’ each individual member of our charge must be taken heed of, and watched over by us in our Ministry. To which end it is supposed necessary, that (unless where absolute necessity forhiddeth it, through the scarcity of Pastors, and greatness of the flock) we should know every person that belongeth to our charge.” I confess’ (says Bishop Burnet), ’ that this way of parochial visitation is an increase of labour; but that will seem no hard matter to such, as have a right sense of their Ordination vows, of the value of souls, and of the dignity of their function. If men had the spirit of their calling in them, and a due measure of flame and heat in carrying it on, labour in it would be rather a pleasure than a trouble.’*
Calvin often lays down the Scriptural obligation to this work, and reports the fruitful harvests reaped at Geneva, when the ministers and elders went from house to house, and dealt closely and individually with the consciences of the people. Kidderminster, * before Baxter’s coming there, was like a piece of dry and barren earth; but by the blessing of heaven upon his labours, the face of Paradise appeared there in all the fruits of righteousness.’* On his first coming, scarcely a worshipping family was known in the
medela, salubri fovendis et conservandis ovibus providere; cum Dominus loquatur et dicat. — Ezek. xxxiv. 4. Cum ergo pastoribus talibus, per quos Dominicse oves ncgligentur et pereunt — si Dominus comminatur — quid nos aliud facere oportct, frater carissime, quam coUigendi et revocandi Christi ovibus exhibere diligentiam plenam 1 Cyp. Epist. lxviii.
* See Comber on the Ordination of Priests, and Seeker’s Charges, pp. 192, 193. Burnet remarks on the question respecting the use of private as well as public admonition — to the whole, as well as to the sick — ‘This is as plainly personal and constant, as words can make any thing: and in this is expressed the so much neglected, but so necessary duty, which incumbents owe their flock — in a private way, visitmg, instructing, and admonishing them, which is one of the most useful and important parts of their duty.’ — Pa.st. Care, ch. vi. See also Stowell’s Life of Uishop Wilson, p. 133.
2 Clergyman’s Instructor, pp. 109, 110,3(35. Burnet’s Past. Care, ch. viii. Seeker’s Charges, p. 25, 229, 245. Leighton’s Works, ii. 4^15, 417. Often would Leighton commiserate the London Clergy, (how would his sympathy have been enlarged in our own day beyond the precincts of the metropolis) whom the extent of their cures disabled from individual attention to their flock. ‘Were I again’ (said he in his last retirement) ‘to be a parish Minister, I must follow sinners to their homes, and even to their alehouses.’ Life, Iv. lvi. Ostervald expresses his surprise, that a Christian Minister can satisfy his own conscience, without a diligent parocliial Ministration. Lectures on the sacred office, pp. 242 — 245.
Acts IX. 28. * Pastoral Care, ch. viiL Dr. Bates’ Funeral Sermozt.
312 VIEW OF THE CHniSTIAN MINISTRY.
place. When he left it, but few families were living without this daily acknowledgment of God, or were unwilling to submit to his private catechizings and personal conference. Six hundred communicants attended the Lord’s Table. AUeine often did bless God for the great success he had in these exercises, saying, that God had made him as instrumental of good to souls this way, as by his public preaching, if not more.” Cotton Mather, while ’ he looked upon this work as laborious as any in all his Ministry,’ yet ’ set a great value upon his pastoral visits. He not only did, but got good in his conversations with all sorts of persons, and thought he never walked more in the Spirit, than thus walking to his flock, to serve and seek their best interest.’’^
The uses of this Pastoral si/stem to ourselves are of the highest moment. By a judicious improvement of this intercourse, we may receive instruction from the meanest of our flock. Teachers must be constant learners; and much is here learned consciously or unconsciously. It is at once the seal to the testimony of the preceding, and the treasure-house, which furnishes the most valuable materials for the ensuing Sabbath.^ Perhaps there is no better way of filling up interesting subjects for the pulpit, than to draw them out in familiar contact with cases, to which they might be adapted. The sermons thus made in our parishes differ from those that are thought out or collected in the study. If they are less
‘See his Life — ‘I never knew Ministers’ (as Baxter remarks, speaking of Alleine’s parochial diligence) ‘who prudently and diligently took that course, to be unprospi-rous in their work: but by them, that have wisely and faithfully used it, I have known that done, that before seemed incredible.’
2 See his Life, p. 37. and his Essays to do good. See also the Life of Pliny Fisk, pp. 31, 32. Dr. Doddridge’s exercises on this subject, on his return from an ordination, are most deeply interesting — ‘I have many cares’ and troubles: may God forgive me. that I am so apt to forget those of the Pastoral office! I now resolve, L To take a more particular account of the souls committed to my care. 2. To visit, as soon as possible, the whole congregation, to learn more particularly the circumstances of them, their children, and ser’ants. 3. Will make as exact a list as I can of those that I have reason to believe are unconverted, awakened, converted, fit for communion, or already in it. 4. When I hear any tiling particular, relating to the religious state of my people, I will visit them, and talk with them. 5. I will especially be careful to visit the sick. I will begin immediately with inspection over those under my own roof, that I may with the greater freedom urge other families to the like care. O my soul! thy account is great: it is high time that it be got into better order. Lord, I hope thou knowest I am desirous of approving myself a faithful sen’ant of Thee and of souls. O watch over me, that I may watch over them; and then all will be well.’ Orton’s Lite, ch. v.
See pp. 20’2, ‘265, 2<o3. ‘Acquaint yourselves’ (was the excellent advice of Matthew Henry) ‘with the state of your people’s souls — their temptations — their infirmities. You icill then know the better Iiow to preach to them.’ Life, p. 124. ‘Rely on it, he who hopes to discharge the duties of the pulpit ably, appropriately, seasonably, and to the greatest advantage of his flock, uithout being much xcith them, entertains a hope, which is perfectly Unreasonable, and will certainly be disappointed.’ Professor Miller’s Letters. The parcelling out of our country into parishes under their several jMinisters. obviously tends to lacilitatc this pastoral system. So fully sensible was Philip Henry of this — “that he often wished and prayed for the opening of a door, by which to return to that order again.” Life, pp. 47, 48. On this point see much valuable remark and discussion in an ‘Essay n the Parochial System,’ by Rev. H. W. Wilberforce.
abstract, they are more pointed and experimental. We mark the precise evil requiring caution, the deficiency calling for exhortation, the circumstances needing advice, the distress or perplexity looking for consolation and encouragement: and thus the Pastoral preaching gives a local and instructive application to our pulpit Ministry.
Medical skill is gained much more by practical experience, than by the abstract study even of standard works. However valuable therefore is an accurate and well-directed course of reading, (and the Writer will not be suspected of depreciating its value’) yet he is persuaded, that the study of the human heart — of our own hearts most especially — is far more important.* Without that experience, which can be obtained only in Pastoral practice, the most scriptural statements, like the promiscuous application of medical science, will be inapplicable, and proportionably ineffective.
Nor is this system less imjwrtant to our jyeople. Some points” of private or personal application are scarcely suited or expedient for the pulpit. Many persons also, in great need of instruction, are hindered by bodily infirmity from attendance on the public means. Many, froni their awful indifference, require to have the word brought to their own doors. And w’ith regard to many that do hear — every parochial Minister is conversant with the fact, how veiy little our pulpit discourses are comprehended, retained, or applied by them. There is a sort of mental deafness among the mass: so that, except the word is brought to them in the smallest parcels, and with the most direct application, the sound only is heard; while the meaning is never fixed upon the mind with an intelligent or permanent apprehension.
1 See Part I. Chap. vii. Sect. I.
8 An old divine used tasay, that a preacher had three books to study — the Bible, himself, and the people. Gil cs’ Hist. Coll. Bishop Burnet remarks it, as ‘the capital error in men’s preparing themselves for the sacred Ministry, that they study books more than themselves.’ — History of his Own Times. ‘While a minister is engaged in composing and preaching, he is giving out to others; but whilst he is occupied in familiar conferences, he is taking in for himself One half hour’s practical study of the human heart in personal visits, gives an impulse to ten hours’ speculative meditation from men and authors.’ Bishop of CalcutUi’s Essay to Baxter’s Reformed Pastor, p. xliii. ‘I was fond enough of books’ (said Halyburton, on his death-bed); ’ but what the Lord let me see of my evil heart, and what was necessary against it, was moro useful to me in the course of my Ministry than all my books. This is the best pul[)it I was ever in. I presume, in the case I am now in, (on his death-bed,) to suggest this advice: that it may not only be your care to be diligent in composing sermons: but above all, examine your own hearts; and make use of what discoveries you get there, to enable you to dive into consciences, to awaken hypocrites, to separate the precious from the vile, and to do it with that accuracy and caution, as not to make sad the hearts of those, whom God has made glad. This is the great point in reKgion,and in the management of your Ministry, that you may obtain the testimony of the great Shepherd, when he shall appear.’ Halyburton’s Memoirs. The aphorism (Prov. xxvii. 19.) proves the habit of self-inspectioB to be the most valuable means of knowing and addressing the hearts of our people.
The preservation of our people from schism, and the maitt’ tenance of Christian unity a7nong them, is one of the many blessings resulting from this system. The converts of preaching, left destitute of this fostering superintendence, become like “children tossed lo and fro, and carried about with every wind of doctrine.”^ If the fold be tended only on the Sabbath, we must not wonder, if sectarianism makes progress — if “grievous wolves enter in among them, not sparing the liock;” or if even among the flock should “arise men speaking perverse things, to draw away disciples after them.”^ Evangelical preaching (as distinguished from modern ethics, or cold orthodoxy) naturally excites a spirit of inquiry and interest; which, important as it is, except it be carefully directed and controlled, lays our flock more open than before, to “the sleight of men and cunning craftiness, whereby they lie in wait to deceive.”^ Vast indeed is the responsibility of what Hooker calls — ’ the greatest blot or blemish of notable ignorance — unconscionable absence from the cures whereof men have taken the charge* — (absence however that will now be checked by the late legal restrictions upon plurahties) depriving our people of the influence of example, and of seasonable counsel, encouragement, and reproof. Yet we are persuaded, that the mere residence, and even the faithful preaching, of the servant of Christ, without his watchful fatherly care, will be comparatively of little avail. Erroneous doctrines or practices will take root, before he is aware of their existence. We cannot blame the Apostle (entrusted as he was with an universal commission) for not fixing himself as the stated Pastor of the Galatian Church. Yet the ascendancy of the Judaizing teachers was the evil of his non-residence, which led him to express his earnest “desire to be present with them;” feeling that 2 This danger is expressly marked as an incentive to pastoral care, Acts xx. 29, 30, with 28. Comp. Bowles, Lib. i. xiv. xvi. Burn. Past. Care, ch. iii.
Nunquani, custoJibus illis, Nocturnam stabulis furem, incursusque luporum, Aut impacatos a tergo horrebis Iberos. — Virg. Georg. iii. 406.
* Book V. 81. Q,uesnel, in his sketches of the Minister’s character, marks the following — ‘To love residence — to absent himself but little, and that out of necessity — never to be absent in heart — to return to his flock as soon as possible-to try all means of surmounting the obstacles which keep him from it — and to look upon non-residence as the most grateful thing imaginable to Satan, and which he promotes with all his power, as a source of the perdition of souls.’ On 1 Thcss. ii. 17, 18. The term rp -!& •cv:ii/rti impUes a constant residence and sitting at our charge. 1 Cor. ix. 13. In this spirit a change of sphere will not be lightly entert;uned. Circumstances of health — the shutting of the present door, an unsought-for interposition of providence — or a clear prospect of more suitable adaptation or enlarged usefulness — may indeed warrant and even dictate the step. But great care will be needed to watch the inclination of the will, and to guEird •gainst the influen.^e of worldly or self-pleasing motives, an unsettled spirit, or the dispoeition to flinch from a painful cross.
his personal inspection would be more useful than his letters could be.’ Thus the prevention or cure of evils will be found, under the blessing of God, in the exertions of a Pastor, steadily devoting himself to his people, cementing the bond of union and confidence” by the mutual faith both of hun and them;’■* they looking unto him as their aifectionate Minister, and he living for them as his beloved charge.
This leads to another advantage of this system — the gaining the confidence and affection of our people. The orbit of the Preacher, however regular, sheds but a scanty light over the poor man’s dwelling. A pulpit Ministration may command attention and respect; but except the preacher convert himself into a Pastor, descending from the pulpit to the cottage, and in Christian simplicity “becoming all things to all men;” there will be nothing that fastens on the affections — no “bands of love.” The people cannot love an unknown and untried friend, and confidence without love is an anomaly. The unintelligent, more influenced by impulse than by judgment, will probably unite themselves with Teachers upon their own level, with whom they live as fathers, brothers, and friends, in all the reciprocity of daily fellowship. We must therefore constantly aim at nearer contact, and closer interest with them; winning their hearts, as the way to win their souls — living among them in the interchange of those kindly offices, which (as Bishop Gibson admirably observed) ‘are the means of endearing Ministers to their people, and of opening a passage into their hearts for spiritual instruction of all sorts.’^ It was by thus combining the office of Missionary and Pastor, that Eliot ’ was indeed’ (? s his Biographer tells us) ’ the father of his people. By holding frequent intercourse with them, he greatly endeared himself to them, and became acquainted with the extent of their knowledge of Divine things, with their trials and difficulties, with their joys and sorrows. He was in this manner enabled to act as their instructor, counsellor, and comforter.’* A congregation thus used to see their Minia-
1 See Gal. iv. 19, 20. The Shepherd’s absence from the flock forty days, opened the way for the entrance of the wolf into the fold. Exod. xxxii. 1.
2 Romans i. 12. Clcrg. Instructor, p. 325.
* See his Life. ‘I am too backward’ (said the celebrated John Rogers of Dedham) ‘to private visiting of neighbours at their houses, which neglect is very injurious; farfrmn this cause their love to ine cannot be so great as it would be, nor am I so well acquainted with their particular states, and therefore cannot speak so fitly to them as 1 might.’ Archbishop Seeker remarks — ‘A chief reason why we have so little hold upon our people is that we converse with them so little as watchmen over their souls.’ Atlcr alluding to the influence, which the Foreign Protestant pastors, the Romish priests, and the dissentert” gain over their people by this means, he adds — ‘Why should not we learn from them V — Charges, pp. 246, 247. Mr. Hall observes — ‘The more frequently the pastor converse* with nis people, provided his conversation be properly conducted, the more will bis pei>*
31b VIEW OP THE CHRISTIAN MINISTRY:
ter in private, is like a family listening’ to a father’s instruction. “When, after the example of our Great High Priest, we are “touched with the feeling of their infirmities,” and tenderly enter into the details of their several trials, a mutual sympathy is excited; their confidence is encouraged; they readily apply for more personal counsel and consolation; and they bring to us their cases, doubts, and perplexities, that we may make them our own. Thus moulding our Ministerial counsel in the endearing form of brotherly sympathy, we can say — “Who is weak, and 1 am not weak?”* And how else can we ascertain the real state of religion among us, its progress or decline, the drawbacks, or the means of advancement, or the besetting temptations of our people, so as to provide them “with the armour of righteousness on the right hand and on the left?”
“^Vhe character of this pastoral intercourse is therefore a conciliating, close, affectionate, and spiritual contact with our people, combining the dignity with the condescension and humility of our office — as “the messengers of the Lord of Hosts;” and yet “their servants for Jesus’ sake.”^ Thus we at once invite confidence, and repress familiarity. Without sinking our dignity, we clothe it in the garb of a friend; entering (not with prying curiosity, but with kindly interest) into their circumstances of family difficulty, their temporal wants, habits of living, and connections (if among the poor) with their masters and neighbours. Prudent advice may here be given to the heads of families on the management of their expenses, the education and the government of their children, family worship, and instruction, and whatever else makes up their ‘ittle world.’ Christian instruction may be grafted upon these particulars, such as could not enter into our pulpit Ministrations with sufficient distinctness for practical utility.
Social visits to our people for the purpose of spreading a general spiritual atmosphere, are also a highly important part of the Pastoral work. What Dr. Watts aptly calls “parlour preaching”* —
son be endeared, and his Ministry acceptable.’ Sermons, p. 29. For this purpose Bishop Wilson, (Stowell’s Life, p. 114, 143.) Dr. Doddridge, (Life, ch. v.) Sir James Stonehouse, (see his letters to a Young Minister,) Ostervald, Dr. Stearne, (Clerg. Instruct, p. 384,) and Dr. Watts, (Humble Address, p. 91,) recommend’ a Ministerial register, to note, as may be practicable, the individualities of character and circumstances among oui people. 1 2 Cor. xi. 29. Mai. ii. 7, with 2 Cor. iv. 5.
3 George Herbert, speaking of parochial inquiries into the spiritual economy of the house, decides — ‘If the parson were ashafned of particularizing in these things, he were not Jit to be a parson,’ Ch. xiv. It would be well to furnish our people, and especially the poor, with a system of family worship. Sixteen short sermons; Short prayers for every day in the week; Cottager’s Companion (from the Religious Tract Society,) stitched together in a cover, would form a complete manual for a family at a trifling cost. Scripture Reading must however be always inculcated as an essential part of their worship.
* Humble Attempt, pp. 90, 91.
that is, the ability to introduce the subject of religion seasonably and acceptably into social intercourse — is one of the most valuable talents to the Church. If it be in part a natural gift; yet its lowest exercise is capable of unlimited improvement; and they who have attained the highest excellence in this way, are not those, who were most richly endowed by nature, but those who have “stirred up this gift of God that is in them” with the most assiduous diligence. We do not indeed recommend that sententious and authoritative tone, which carries with it the air of solemn affectation. Let the great subject rather blend with the habit of Christian cheerfulness: only taking care not to diverge from the njain object, so as to preclude a natural and graceful return: and remembering that seriousness is as essential to unction, as tmction is to edification. Nor would we always open the subject formally, or in the way of abrupt commencement. If no direct njethod offers itself, an intelligent readiness of address, and the expression of a glowing heart, will turn some incident or topic of conversation to good account. When the obligation is deeply felt, opportunities generally will be found, or a watchful spirit of love will make them; and if the character of the preacher is put off, the man of God will engage himself in close, affectionate, vigorous conversation upon matters of eternal moment.
An adaptation of topics is, however, necessary to give effect to the exercise of this talent. Matters of general interest will always afford subjects of instruction. In mixed society, two or more real Christians, interchanging their sentiments on anj’ interesting topic, will furnish a vehicle of profitable communicatian with the rest. Intercourse with the higher classes is often attended with considerable difficulty. Yet even here the introduction of truth “in the meekness of wisdom” will accomplish much; and the Pastor never appears in greater dignity, or speaks with greater effectiveness to the rich, than when his mild decision of heavenly character exhibits the determination to “obey God rather than man,” and to honour the authority of his commission with pre-eminent regard. We must not forget the strict account that will be required of this weighty burden of the souls of the rich; and with an eye to this account, we must wisely and diligently search out the avenues, by which to convey to them the most enduring treasure.
For the improvement of this conversational intercourse, a store of materials, drawn from an acquaintance with the best practical writers, or from our religious biographies, will prove of essential service. A readiness to produce the circulating medium — added to a recollected habit for the most suitable disposition of the topics, for the study of proper variety, and above all, for exercising our dependence upon Almighty aid — will be most important. In this spirit of consideration, diligence, and faith, the feeblest efforts will be abundantly honoured; while the best-ordered conversation, in our own spirit, will prove ineffectual for the desired ends.
We would suggest also a monthly meeting at the parsonage, of the higher or middling females, for the purpose of working for the poor, or some other definite object. This has been found a kindly and conciliatory means of drawing together inaccessible young persons within the sphere of the parochial Ministry. The introduction of a suitable book, easily shuts out unprofitable conversation, and gives opportunity to intersperse matter of more direct application and interest.
The system of Bible classes, embracing all divisions of our charge, is making way among us with considerable effect. The present Bishop of Ohio mentioned, when a Pastor at New York, (1830) that he knew not a Minister of Christ in America, who had not a Bible class, in which, not merely the young, but the married, and persons of all classes gladly received instruction at the feet of the Pastor. There can be no greater preservation against error, no more assured means of Christian stedfastness and consistency, than an enriching study of the sacred volume; and to direct and encourage the minds of our people in this investigation is one of the most interesting and important exercises of Ministerial responsibility.
On another department, we may advert to our Lord’s example in combining kindness to the body with love to the soul.* We are often reminded in our Pastoral employ, that “a man’s gift maketh room for him.”* Christian sympathy doubtless gives great weight to our instructions; ana thus our means combine with our labours for the most important objects. We must however well ascertain the character, lest this system should encourage a false profession. And indeed in all cases, the want of a wise discrimination of the objects, seasons, and measure of assistance, makes well-intentioned charity one of the greatest evrls. Our benevolent fund must be regulated by personal means, calculated in the spirit of prudence and self-denial and applied to the relief of want — not (except in cases of sickness) to the procurement of indulgence. Its Scriptural extent thus regulated, is univereal, with a special regard “to the household of faith.”^ Respectability with distress has the Matt. ix. 1 — 6. s prov. xviii. 16. Gal. vi. 10.
next claim, according to the gradations of character and want As a general rule, partial assistance — giving a stimulus to their own exertions — is more efficient as well as more (Economical, than a complete deliverance from their difficulties.* The opportunity of combining spiritual with temporal charity, will not be forgotten. A tract may often convey an useful lesson, where personal conversation had not been found practicable or seasonable.
Yet in every point of contact with our people, we must feel that we are Ministers, and they must feel and receive us as such. We cannot therefore dismiss our parochial visitation without some more or less direct message from God. Even the mention of common affairs should be connected with a spiritual purpose,^ while at the same time room must be found for some more pointed application. Thus Cotton Mather would leave some awful questions with his people — as — ‘What have I been doing ever since I came into the world, about the great errand, upon which God sent me into the world? If God should now call me out of the world, what would become of me throughout eternal ages? Have I ever yet by faith carried a perishing soul unto the Lord Jesus for both righteousness and salvation T^ So again — ‘Do you trust wholly in Christ? Do you love him? Do you enjoy him? Do you give him your whole heart V Answer these questions to yourselves — to your consciences — to your God. If we cannot grapple thus closely with them; yet the value of the soul, the evil of sin, the love of the Saviour, the study of the word, the influences of the Spirit, the privilege of secret, family, and public prayer, the importance of personal and family religion, and its intimate connexion with every day’s employment, the comfort of the Gospel, and the work of preparation for eternity — all these will furnish topics of conversation with them, of common interest and inexhaustible fulness. Yet, however animated and impressive our exhortations, we must not forget the main object of imparting intelligent doctrinal views of the Gospel. Our familiar intercourse therefore, no less than our public Ministry, should be conducted on the principle, that truth is the
‘Mr. Thomas Gouge (a rich and liberal non-eonformist Divine) used to employ the poor at his own charge, furnishing them with the materials, and giving them the full profit of their work. Thus he indulg<’d the flow of his own charity with the best encouragement to honest industry. Clark’s Lives, vol. iii. p. 203. Clothing, rent, or shoe Societies (adding a certain ratio to the weekly contributions of the poor) have materially contributed to their comfort, by enabling them to meet anticipated demands; by fixing habits of providence and economy; and showing the fruitful results of the smallest efforts of self-denial, and of a well-directed use of their straitened resources. These points belong to what George Herbert well calls ’ the Parson’s completeness,’ and are equally connected with the well-being of our people, and with the effectiveness of our Ministrations. Countrj’ Parson, Cli. xxiiL and Bishop of Winchester’s Charge, 1829, p. 49.
* See Eph. vj, 22. 3 See his Life, and Essays to do Good.
only medium of Divine influence. The connexion between successive visits may be usefully kept up by means of a text, left for considerati(mj which, even if it could not be read, might be repeated, till learned by heart. Thus a word from God would be left behind for practical application; bringing to mind in our next visit the prominent tone of our last conversation; and directing us to continue in the same track, or to strike out a new path, as circumstances might dictate.
The form of pastoral intercourse admits of considerable variation While it may often be wise to combine sympathy in temporals with our Ministerial instruction; at other times our contact with our people should be purely upon spiritual principles. Let them be alone with us in the presence of God. The delicacy and weakness of early impressions need this intimate intercourse. The awakened enquirer — filled, and often confounded, with the engrossing subject — wants a guide, a confidential counsellor, a tender and experienced friend. He must be taken aside, and made to feel himself the object of exclusive solicitude. Others again in a hesitating suspense need this tender confidence — to have their convictions cherished, retouched, deepened, and directed more immediately to the Saviour, as the charm that dispels the allurements, and as the power that breaks the chains, of this world. The serious, humble, and perplexed, through the same medium, ’ open their grief, and receive the benefit of ghostly counsel and advice.’’ In these confidential communications, affectionate catechetical enquiry will bring out their individual perplexities, and thus furnish the most valuable materials for a more suitable adaptation of our instruction.
But the Minister must carefully equalize his communion with his flock. He must shew himself equally the friend, the father, the Pastor, of all — “a debtor to the wise and to the unwise” —
1 See exhortation in Communion Service. ‘We could wish to transplant ’ the Confessional,’ — this mighty engine of power — most harmlessly and most beneticially into every Protestant Ministration. We would not have the Pastor stand upon ground too high for his people’s reach. We would guard the people against any degree of Popish suf)erstition. But with a Scriptural measure of authority on one side, and reverence on the other (Heb. xiii. 17.) this mode of Ministry we conceive to be of the highest importance. In private conference alone will our people state their difficulties freely, open their trials, and ask for further information. Here we shew them our true sympathy in their troubles, we can solve cases of conscience — we can give them individual directions for their personal and family duties. Here it is that we see the state of their minds — their degrees of knowledge and experience — anv distinct indication of tenderness and awakening concern for their souls. Here also we learn how to preach with more distinct application — how to analyze character — to feel and to reach the heart — to touch the right chord — to be able to advise and reconcile differences. We are persuaded that this method of conference brings with it advantages, of which it is hard to say, whether they preponderate on the •ide of the Minister or the people.’ Author’s Preface to the Life of Martin Boos, pp. xlv. ilvL “without preferring one above another, doing nothing by partiahly.”’ He should be to his flock — as the soul to the body — as the head to the members — invigorating every part of the body — the lowest as well as the highest; and contributing to the benefit of every member alike. The suspicion of favouritism invariably fosters a spirit of pride in its objects, and of envy in the rest, most destructive to the unity and prosperity of the flock. In this confidential character there will be as little occasion to enforce relative rights and obligations, as to fix the precise boundaries of authority and obedience between man and wife, where the spirit of the marriage-relation is maintained. How far however this intercourse should extend to Dissenters in our parishes may be a question of some difficulty. Those who wilfully reject our Ministry, have no< claim upon our official responsibilities. Yet so far as time and strength will allow, as they manifest a Christian Spirit, we would not decline that open, candid, winning intercourse, which mightl bring them to a conviction of their error, to a closer conformity tO’ the Scriptural rule, and to the will of our Divine Master. This appears to be the principle to be carried out as far as we can though localities must have their influence in shaping the precise mode of our Ministrations.
This department of the Ministry is deficient in that excitement, which makes it so delightful to preach to a congregation hanging upon our lips. It presents great demands for patience, self-denial, and severe exercises of faith, the cost of which has not always been duly calculated. Henry Martyn confessed, that at times he was ’ tried with a sinful dislike of his parochial work and seemed frequently ’ as a stone speaking to stones.’^ The writer was struck with the observations of a local preacher, who has subsequently relinquished his work for secular engagements — that from his experience he considered a Minister’s life to be the happiest in the’ world, and that he had never known such enjoyment, as when in the act of preaching the Gospel. This judgment, though correct, was yet incompetently formed, because grounded upon the knowledge of only one half of our work. For the preachers delight in proclaiming the glad tidings of the Gospel to his fellow-sinners is chastened with the heavy responsibility of the watchman s commission. The “necessity laid upon us“’ — the” watching for souls,
Rom. i. 14. 1 Tim. v. 21.
‘Life, p. 60. Dr. Witherspoon observes, on the testimony of conscience to this Ministry — ‘We may gratify our vanity by preaching; but diligence in private can scarcelywise from any thmg but a sense of duty.’ as they that must give account“’ — the darkness — thick as night and alas I the presage of eternal night — so often attenllant upon death-l)eds — the wisdom and tender faithfulness, which such scenes imperiously demand — the” travailing in birth” for souls once and “again, until Christ be formed in them“^ — the disappointments on account of professed Christians, and the weeping over the falls of real ones — the daily contact with sin, obstinacy, and impenitence — and finally, the conflict with the powers of darkness — all these combine in our sacred employment, wakening emotioijs of the most opposite character, and yet issuing at length in the triumph of faith; ‘’ as sorrowful, yet always rejoicing.”
This general view of the Pastoral work will shew at once its laboriousness, and its importance. To acquaint ourselves with the various wants of our people; to win their affections; to give a seasonable warning, encouragement, instruction, or consolation; to i.lontify ourselves with iheir spiritual interests, in tender sympathy, and Ministerial obligation; to do this with the constancy, seriousness, and fervid energy which the matter requires, is indeed a work of industry, patience, and self-denial. And yet how else can we “make full proof of our Ministry,” but by ready obedience to the injunction — “watch thou in all things; do the work of an evangelist 7”^
The true portrait of a Christian Pastor, is that of a Parent walking among his children — maintaining indeed the authority and re’erence, but carefully securing along with it the love and confidence, that belongs to this endearing relation. He is always to be found in his own house, or met with among the folds of his flock — encouraging, warning, directing, instructing — as a counsellor, ready to advise — as a friend to aid, sympathize, and console — with the affection of a mother to lift up the weak — “with the long-suffering” of a father to “reprove, rebuke, and exhort.” Such a one — like Bishop Wilson in the Isle of Man, Oberlin in the Ban de la Roche — or the Apostolical Pastor of the High Alps — gradually bears down all opposition — really lives in the hearts of his people, and will do more for their temporal and spiritual welfare, than men of the most splendid talents and commanding” eloquence.
I Heb. xiii. 17. ‘Let the pastor, who trembles not at these words, tremble at least at his own blindness and insensibility.’ Quesnel in loco.
s Gal. iv. 19. 3 2 Tim. iv. 5.
* Gilly’s Life of Felix Neff, a most exciting piece of Biography. See also a new Life of this devoted Pastor, by >I. Boat., with large and most interesting correspondence, l»tel) published by Messrs. Speley