The Trials and Difficulties of the Christian Ministry

Oi’R Lord’s illustration of the necessity of a previous counting of the cost in important undertakings, forcibly applies to the Christian Ministry. Too often has the neglect of serious and prayerful calculation given awful power to the temptation to draw back from so momentous a work. Indeed no previous contemplation can give just apprehensions of its difficulties, any more than a spectator of the field of battle can realize the intense anxiety of the actual conflict. Whatever general notions of a serious and intelligent character may be attained, much will yet be left, that experience alone can supply — much that will enforce the exhortation once given by a veteran to a’ young soldier —” Thou therefore, my son, be strong in the grace that is in Christ Jesus. Thou therefore endure hardness, as a good soldier of Jesus Christ. Indeed the difficulties of this work to the considerate conscientious mind must exclude any expectation of temporal ease and comfort. Many other tracks in life offer a large promise of indulgence. But to this work is most especially linked the daily cross :* and in it must be anticipated severe and sometimes overwhelming trials — arising from the professing church, the world, the power of Satan., and otirselves.

Our relation to the professing church is associated with no common difficulties. How instructive are the deep views of the apostolical Eliot on this work! ‘He looked upon the conduct of a church,’ as his biographer (Cotton Mather) informs us, ‘as a

For some serious and important views of this subject we may refer to Scougal’s Sermon on the Ministerial function.

2 Luke xiv. 28 — 30. Erasmus justly laments the evil results of this inconsideration — ‘Verum ad conciones sacras admittuntur, interdum etiam assiliunt, adolescentes, leves, indocti, quasi nihil fit facilius, quam apud populum, exponere Divinam scripturam, et abunde sufficiat perfricuisse faciem, et abstersa pudore linguam volvere. Hoc malum ex CO fontc manat; quod non perpendiiur, quid sit ecclesiastici concionatoris turn dignitas, turn difficultas, turn utilitas.’ (Eccles. Lib. i. p. L Ed. 1535.) Thus also an excellent old writer reflects upon such thoughtless calculators — ‘Hi sane non tarn soliciti quaererent onus, cui pares non sunt; si cogitarcnt qualis sit res ON”ile Christi; si perpenderent, quam pulchra et Deo srrata sit ovixmi Christi societas; in cujus medio Dominus ille est, cui sol et luna famulantur. cui adsunt ministri ejus millia millium, et decies centenaniillia; si intelligcrent, quantie molis sit, Christianam condere gentem; hoc est, regnum Christi erigere. ct Satanae palatia demoliri.’ N. Henuningii Pastor. 12mo. Lips. p. 124. Comp. Bowles’s Pastor, Lib. i. c. xiii. 2 Tim. ii. 1 — 3.

* ‘Evangcliuin Christi sincere prcedicantibus nunquam deest crux.’ Erasm. The Apostle connects endurance of affliction with the work of an evangelist. 2 Tim. iv, 5. See Daven. in Col. i. 21, 29.

thing attended with so many difficulties, temptations, and humiUalions, as that nothing but a call from the Son of God could have encouraged him unto the susception of it. He saw that flesh and blood would find it no very pleasant thing to be obliged unto the oversight of a number, that by a solemn covenant should be listed among the volunteers of the Lord Jesus Christ;’ that it was no easy thing to feed the souls of such a people, and of the children and the neighbours, which were to be brought into the same sheep-fold with them; to bear their manners with all patience; not being by any of their infirmities discouraged from teaching of them, and from watching and praying over them; to value them highly, as the flock which God purchased with his own blood, notwithstanding all their miscarriages; and in all to examine the rule of scripture for the warrant of whatever shall be done; and to remember the day of judgment, wherein an account must be given of all that has been done. It was hcrewithal his opinion (as the great Owen expresses it) that notwithstanding all the countenance that is given to any church by the pullic magistracy, yet whilst we are in this world, those who will faithfully discharge their duty as Ministers of the gospel shall have need to be prepared for sufferings; and it was in a sense of these things that he gave himself up to the sacred Ministry,’* We need scarcely remark, what dexterity of application, diligence of labour, “discerning of spirits,”^ how large a portion of “the meekness and gentleness of Christ,” of his yearning compassion, and persevering self-devotedness is here required! Except we realize a high estimation of the Church, the constraining influence of the Saviour’s love, and the upholding prop of Almighty grace, what is there to preserve us from sinking in despondency?

But perhaps here our chief burden lies in the recollection, that, like our Divine Master, we are “set for the fall and rising again of many in Israel.”* For if it be joyous to convert, how afflicting to harden, by our ministry! — specially in the fear, that the more lively is its energy for conversion, in the same proportion is its influence

1 Alluding to the conegational form of church government and union, which was most prevalent in America in Eliot’s time.

2 Mather’s Magnalia — History of New England, book iii. pp. 183, 184.

3 Nunc si reputcmus in eodum populo, quanta sit varietas sexuum, aetatum, conditionis, tngcniorum, opinionum, vita?, institutionis, consuctudinis, quanta, oportet esse prsditumprudcntia, ecelesiastum, cui sit temperanda oratiol — Erasiiii Ecclcsiastcs, Lib. i. p. 9.

* Luke ii. 31. ‘Since I was ordained’ — says Mr. Brown of Haddington — ‘I know not how often it hath been heavy to my heart to think how much this scripture (Isa. -. 9, 10) hath been fulfilled in my ministry. Frequently I have had an anxious desire to be removed by death from becoming a ])Iague to my poor conijregation. Often, however, I have tasked myself and have considered this wish ;is my folly, and begged of the Lord, that, if it was not for his glory to remove me by death, he would make me successful in mj work.’ Life and Remains, p. 18.

for judicial condemnation. And though even “in them that perish” we ourselves are unto God “a sweet savour of Christ;” yet under the smking pressure we can but sympathize with the cry of the great Apostle — “Who is sufficient for these things?”» Truly our office is no negative institution. And who but one deeply conversant with the momentous realities of eternity can be duly furnished for it?

From the difficulties u-ith the world, unfaithfulness to our Master furnishes the only “way of escape.” The subject matter of our commission comes into immediate contact with latent and deep-rooted prejudices. The strongest feelings of a proud nature are brought into constant play against our unwelcome tale: so that we “become the enemy,” instead of the friend of our fellow-sinners, “because we tell them the truth.”^ The sacrifice, which in our Master’s name we demand, of the cherished objects of misplaced affections; the exhibition of heavenly pleasures, far nobler in their character, and more permanent in their enjoyment — yet most distasteful to the natural mind; the certain endurance of reproach in the service of the Gospel — these component parts of our commission, even from the voice of the most alluring charmer, excite the enmity of the carnal mind to our message, and to the messenger for his work’s sake.^ Does not our personal experience furnish recollections of the mighty influence of this innate indisposition to the Gospel, and of the peculiar wisdom, patience, and faithfulness needed for its subjugation?

But sometimes the difficulties from the world are of a different character. We come to them “as a lovely song of one that playeth well upon an instrument.”* Their enmity, though not radically subdued, may be restrained, and even clothed with much of outward courtesy. To meet this aggravated difficulty with gentleness, and yet to detect and uncover the evil, requires a rare combination of firmness, wisdom, and consideration. To risk the almost certain consequence of a change of feeling towards us, demands the exercise of much prayer and faith. The kindness of the world is far more formidable than its enmity. Many, who were prepared to stem the torrent of its opposition, have yielded with compromising indulgence to its paralyzing kindness.

Difficulties must also be expected from the restless and subtle

2 Cor. ii. 15, 16. — Luther entered deeply into the feelings of the Apostle — ‘Etsi jam senex, ct in concionando exercitus sum, tamen timeo, quoties suggestum conscendo.’

2 Gal. iv. 16.

3 Rom. ‘iii. 7. John iii. 19, 20, with 1 Kincrs xxii. 8. ‘Prtedicare nihil aliud est, quam derivare in se furorcm mundi.’ — Luther.

* Ezekiel xxxiii. 32.

activity of the tempter. Apart from that baneful influence, by which, (as we shall afterwards show) he obstructs the general efficiency of the work — his power over the tone of the minister’s mind is most distressing. Often indeed does he succeed in unhinging his spirit and paralyzing his exertions, by diverting his mind from the main design, or by bringing the dark cloud of unbelief over his soul, so that the Ministration of the Church, as Calvin observes, ’ is not an easy and indulgent exercise, but a hard and severe warfare, where Satan is exerting all his power against us, and moving every stone for our disturbance.’*

But, after all, the greatest difficulties derive their origin and Ijower from ourselves. The spiritual character of our employment — no more than secular occupations — exempts us from the conflict with our corruptions. It is not easy to overcome our natural love of ease, our indisposition to self-denying devotedness, and our false tenderness in flinching from the declaration of unpalatable truths. Were we angels by nature as well as by office, the difficulty would be of little account. But, while we bear upon us the marks of our apostacy, we cannot advance without a constant, and sometimes most painful, effort.^ Many circumstances, from this exciting tendency, materially increase the difficulty. We must labour, when our hearts are in a cold and languid state. Hence the danger, lest the powerful energy of the word should be weakened in its application to ourselves; lest we should gradually lose our relish for our work, excuse ourselves from its self-denying exercises, and smk into heartless despondency. A course of opposition also to our message may stir up a selfish, unhumbled spirit. Popularity is yet more dangerous: the few, who escape its influence unhurt, have been exercised in painful conflicts, such as have shown their deliverances from this fiery trial to have been nearly miraculous. Symptoms of success, unless tempered with personal abasement and habitual watchfulness, excite to self-confidence. The want of these tokens, on the other hand, is too often accompanied with impatience or despondency; so that — assaulted at the ex-

1 Part. ii. chapter iv. 2 Caivin on 2 Cor. xi. 28.

3 ‘When a Minister, deeply impressed with the important difficulty of his work, looks into his own heart, to explore the resources with which he is furnislicd for so difficult a service, there, alas! he meets with little that docs not serve to increase his sense of weakness, and to confirm his fears. For it must he remembered, that he is a man of like passions with his flock, inhcritinij; a body of corruption — that he is perhaps deficient in ability — perhaps unfortunate in the natural constitution of his mind — that at all events he has to struggle with infirmities, is exposed to temptations, has more to accomplish than others, as well as greater difficulties to surmount; and that, whilst more will be expected from him, in himself he may have no resources above those of his congregation.’ Venn’s Sermons, vol. i. p. 9.

trenie points, and from opposite directions — we need “the armour of rigliteonsness on the right hand and on the left.”’

Perhaps with many of us the conscientious discharge of official duty furnishes the only anticipation of Ministerial difficulties. This want of acquaintance with the real difficulties in every part of the function, by faihng to realize our entire helplessness, is one main cause of its unfruitfulness. None of us will find this “pleasure of the Lord to prosper in our hands,” except every eflbrt is grounded upon the practical conviction, that no strength but the arm of Omnipotence is sufficient for the work. Many of us, perhaps, had tasted in the prospect some of the delights and encouragements of the work; and in all the spring and freshness of youth had calculated upon a steady and uninterrupted devotedness rising above all opposing obstacles. But scarcely had we passed the threshold, before the dream of confidence passed away. The chilling influence of the world, and the disheartening effect of unsuccessful pains, soon made us conversant with disappointment, and dispelled our sanguine expectation of a harvest proportioned to our industry. Our constancy and love have been often put to a severe and searching trial; and though we can never forget the dignity of character and the principles of encouragement connected with the Ministry, we are made to feel, that “if a man desires” the

2 Cor. vi. 7. The following extracts from the diaries of two excellent Ministers will give a p-raphical delineation of painful exercises, familiar to many of us. ‘I almost constantly find the following temptations, the one or the other, assaulting me in the discharge of my office as a Minister. 1st. If I think that I am unsuccessful, I am in danger, through an unbelieving despondency, of being discouraged, of becoming remiss, and cold, and more indifferent respecting the success of my ministry. Though mis should have a quite contrary eflect. yet this is the use which the devil and my own corruptions try to make of it. 2ndly. If I am, or think I am, successful, this also hath a tendency to take me off my guard, and to make me less careful in watching against sin, and in niortifyincr universally its whole body. Spiritual pride, I suppose, comes in through my success and applause, by drawing a favourable comparison between me and others, as if I were better than they. And in proportion to my want of constant thoughts of my own vilcncss in the sight of God, and to the good opinion I have of myself, is always my remissness, and want of vigilance and exertion to press forward. I see now the wisdom of the caution which the Apostle gives to Timothy, not to admit “a novice,” (I Tim. iii. 6,) one who hath but little experience of the v’orkings and deceit of sin, and hath made but little progress in the ways of God — not to admit such into the office of the Ministry, “lest he should be lifted up with pride, and fell into the condemnation of the devil.” The Apostle himself was not without some danger from this quartci. (2 Cor. xii.) Considering the greatness of my danger, how should I “work out my salvation with fear and trembling”?” None but the Lord can keep me.’ Life of the Rev. T. Charles, of Bala, pp. 133, 134. ‘I saw oji the Sabbath four evils which attend me in my Ministry. First, either the devil treads me down by discouragement and shame; from the sense of the meanness of what I have provided in private meditations. Or, secondly, carelessness possesses me; arising because I have done well, and been enlarged, and been respected formerly; hence it is not such great matter, though I be not always alike. Thirdly, infirmities and weakness, as want of light, want of life, want of a spirit of power to deliver what I am affected with for Christ; and hence I saw many souls not set forward, nor God felt in my Ministry. Fourthly, want of success, when I have done my best.’ From the diary of Mr. Shepard, of New England, author of several valuable treatises upon experimental divinity. — Mather’s New England, book iii. p. 91.

office, he desires a toilsome and self-denying, as well as “a good work.’”’ We must work, like Neliemiali and his men, with the trowel in one hand and the sword in the other.^ The progress of the work would be stopped by the laying down of the trowel. The enemy would gain a temporary advantage by the sheathing of the sword. Nothing therefore remains but to maintain the posture of resistance in dependence upon our wise Master-builder, and the Captain of our salvation — waiting for our rest, our crown, our home.

We have, however, no reason to complain of a dispensation, so obviously fraught with important blessings to ourselves, and so subservient to the blessed ends of the Ministry. The discipline of the cross is most needful to repress the overweening confidence of presumption; to establish an habitual confidence in the divine promises; to prove the power of faith, the privileges of prayer, and the heavenly support of the word of God; and to furnish us with “the tongue of the learned;” that, from our own experience of the difficulties and supports of our Christian warfare, we “should know how,” after the Master’s example, “to speak a word in season to him that is weary. “^

Yet in our contact with Ministerial difficulty the enlivening views of faith are most important. Conscious helplessness sinks undei the depressing weight of responsibihty. Faith links our weakness in immediate connexion with the promises of Almighty aid ;< and enables us to say to the mountain of difficulty — “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.”’ Thus discouragements, properly sustained and carefully improved, become our most fruitful sources of eventual encouragement; while love to our work bears us on above all our difficulties.’

1 1 Tim. iii. 1. ‘Opus, non dignitatem; laborom, non delicias.’ — Jerome. ‘The sacred Ministry is not a state of idleness or of doliirht; but a holy warfare, in which there are always toils and faticrues to be endured. Whoever is not resolved courageously to maintain the interests of .Tesus Christ, and to labour continually to enlarge his kino-dom, is not fit for this warfare.’ — Quesnel on 1 Timothy i. 18.

2 Neh. iv. 17. 3 Isaiah 1. 4.

Such as Exodus iv. 10 — 12. Jer. i. 6 — 10. Matt, xxviii. 20. 2 Cor. xii. 9.

5 Zcch. iv. 6.

‘Magnum opus omnino et arduum conamur; sed nihil difficile amanti puto.’ Cicero.