An Earnest Ministry—the
Need of the Times
John Angell James, 1847
EARNESTNESS IN THE PASTORATE
This must by no means be omitted. The pulpit is the
chief—but not the only, sphere of pastoral solicitude and action—just as
preaching is God's first—but not his exclusive, means of saving souls. Many
ministers have fallen into one or other of two opposite mistakes; one class
have thought to do everything in the pulpit as preachers, while they
have neglected the duties of the pastor; the others have purposed to
do everything as pastors—but have neglected the diligent preparation of
their sermons. Of the two errors the latter is the more mischievous,
inasmuch as no pastoral devotedness, however intense, will long keep
together a congregation, much less collect one, when the preaching is
indifferent and unattractive. While on the other hand, good preaching will
of itself do much even in the absence of pastoral attentions to keep the
flock from being scattered.
But why should not both extremes be avoided? Good
preaching and good shepherding are quite compatible with each
other, and he who is in earnest will combine both. He will be a watchman for
souls everywhere, and seek if by any and by all means he can save some. He
can never entirely lay aside his concern for the objects of his regard, and
is ever ready to manifest it on all suitable occasions. His sermons are
composed and delivered for this object, and he is afterwards inquisitive for
the effect they have produced, and watches and prays for the result. His
anxious eye is searching the congregation, even while preaching, to see, not
who is delighted—but who is seriously impressed. He will not, cannot, be
content to go on, without ascertaining whether or not his sermons are
successful. Like a good physician, who is watchful for the effect of his
medicines upon his patients individually, according to their specific
varieties of disease, he will endeavor to ascertain the impression which his
sermons have produced on particular people. He will aim to attract to him
the anxious inquirers after salvation, and for this purpose will have
special meetings for them, will invite and encourage their attendance, will
cause them to feel that they are most welcome, and by his tender, faithful,
and appropriate treatment of their cases, will make them sensible that they
are as truly the objects of deep interest to him as lambs are to the good
shepherd. And though he will very naturally wish not to be too frequently
broken in upon in his private studies by those to whom he has appointed set
times for meeting him, yet a poor burdened trembling penitent will never
find him engaged too deeply or delightfully in study, to heal his broken
heart, and to bind up his wounds.
It is really distressing to know how little time some
ministers are willing to give up from their favorite pursuits, even for
relieving the solicitudes of an anxious mind. They read much, and perhaps as
the result, preach well-composed, though possibly not very awakening,
sermons; but as for any skill, or even taste, for dealing with convinced
sinners, wounded consciences, and perplexed minds, they are as destitute of
them as if they were no part of their duty. They resemble lecturers on
medicine, rather than practitioners; or they are like physicians who would
assemble all their patients able to attend, in the same room, and then give
general directions about health and sickness to all alike—but would not
inquire into their several ailments, or visit them at their own abodes, or
adapt the treatment to their individual and specific disease. It is admitted
that some men have less tact, and a still greater destitution of taste, than
others, for this department of pastoral action; but some skill in it, and
some attention to it, are the duty of every minister, and may be acquired by
all—and no man can be in earnest without it.
He who can only generalize in the pulpit—but has no
ability to individualize out of it; who cannot in some measure meet the
varieties of religious perplexity, and deal with the various modifications
of awakened solicitude; who finds himself disinclined or disabled to guide
the troubled conscience through the labyrinths which sometimes meet the
sinner in the first stage of his pilgrimage to the skies, may be a popular
preacher—but he is little fitted to be the pastor of a Christian church. One
half-hour's conversation with a convinced but perplexed person may do more
to correct mistakes, to convey instruction, to relieve solicitude, and to
settle the wavering in faith and peace than ten sermons. True it requires
much love for souls, much devotedness to their salvation, and much concern
for the success of our ministry, to devote that half-hour to one solitary
inquirer after life eternal; but surely no really earnest minister will
think his time ill bestowed in guiding that single inquirer into the way of
peace.
This individualising labor is more easily carried on and
is indeed more important to pastoral success in some situations than in
others. In small congregations, for instance, especially when they are found
in our lesser towns or villages, the objects of such special attention come
more under the notice of a pastor, are more accessible, and can have more
time given to them, than in large congregations in more considerable towns.
To these smaller churches, individuals, though not of more importance or
value in themselves, since the soul and its salvation are of equal worth
everywhere, are of more consequence to the comfort of the minister, and the
prosperity of the cause, than they are where a crowd is gathered. Pastors of
large churches are much more occupied, both with the concerns of their own
flock, and with public business, than their brethren in more retired
situations, and are often so much engaged and hurried as to have too little
leisure for the individual attentions now recommended; and they are perhaps
apt, through having to do with large congregations, to think too little of
the individual people. Still some excuse may be made for them, of which
others cannot avail themselves. The accession even occasionally of only a
single member to our smaller churches is felt to be of more importance, and
produces a more reviving and cheering effect, than the addition of several
to the larger ones. We have all something to learn even from the Scribes and
Pharisees of ancient times, who compassed sea and land to make one
proselyte; and also from the Papists of modern times, who pursue a like
course—or to change the example, we need more of the benevolent disposition
of angels, who rejoice over one sinner who repents.
No efforts would be more likely to be successful, none
would more amply reward those who would make them, than selection of the
most hopeful individuals in the congregation, and following them up with
all the assiduities of special, affectionate, and judicious attention. Such
a course of pastoral labor, though it would not altogether be a substitute
for pulpit attractiveness, and should never be allowed to supersede the most
diligent pulpit preparation, would enable many a minister, not gifted with
large abilities, to retain a strong hold upon his flock. This is a line in
which almost any one may carry on a career of earnestness.
Another object of pastoral obligation may be mentioned,
attention to the
young—and
they may be divided into two classes, those belonging to the congregation,
and those belonging to the Sunday-schools. With regard to the former, it is
a matter of congratulation, that the modern plan of Bible-classes is not
infrequent nor unsuccessful—but even at this time, it is rather the
exception than the rule. It may be feared that there are some who from the
beginning to the end of the year, yes, and of their ministry also, take no
interest in the youth of their congregations; they have no catechetical
classes, no Bible-classes, and even rarely preach to the young. Who can
wonder that such men have to complain that their young people go off to
other denominations, or what is far worse, to the world? What have they ever
done to attach them to themselves, or to their place of worship? Let no man
be surprised that his congregation, diminished by death and removals,
continually declines, if he neglects to call around him the youth of his
flock. Whence does the shepherd look for his future flock—but from the
lambs? And who are to constitute our future congregations and churches—but
our young people!
I am an advocate also for the catechetical instruction of
the younger children, and am sorry that this admirable method of imparting
religious truth has fallen into such general disuse. Even the Bible class,
however accommodated to the capacity of the junior members of our
congregation, is not altogether a substitute for the practice of
catechizing—but should be regarded only as an addition to it. There is still
a great desire for our denomination, and their thanks would be pre-eminently
due to the man who should supply it; I mean a set of well-composed
catechisms, which might be introduced into all our families and institute a
uniform system of religious instruction throughout the body. I say which
might be introduced into all our families; for it is by no means my wish or
my intention to obtrude the pastor between the parent and child, and take
the religious instruction from natural guardians and teachers, to devolve it
upon the pastor. It is to parents that the injunction is delivered, "you
shall teach these words to your children diligently, and shall talk of them
when you sit in your house," and, "bring them up in the nurture and
admonition of the Lord." No pastoral attention should be intended, nor can
be adapted, to supersede or interfere with this solemn parental obligation.
But the pastor should labor to the uttermost to urge and keep the parents of
his flock up to the right discharge of their duty.
There are few of us who are not sorrowfully convinced
that little is to be expected from our sermons in the pulpit, or our
instructions in the class-room, while all our endeavors are so miserably
counteracted by the neglect of domestic instruction, and the lack of
parental solicitude. It is not intended to justify pastoral neglect by
advancing the obligations of parental duty, for perhaps we all have been,
and are, guilty of a criminal defect of duty, in not giving more of our time
and attention to the children of our congregations; but even the time and
attention we do give, is likely to be lost, through the low state of
godliness in the homes of some of our people. We might very naturally expect
that our churches would be chiefly built up from the families of our
members; whereas the greater number of accessions are from those who were
once the people of the world. There is a great mistake on this subject, into
which both parents and ministers have fallen; and that is, that the
conversion of the children of the professor is to be looked for more from
the sermons of the minister, than from the instructions of the parent;
whereas the contrary is the true order of things; and if domestic piety and
teaching were what they ought to be, it is the order which would be found to
exist.
There is unquestionable truth in the proverb, "Train up a
child in the way he should go, and when he is old he will not depart from
it." Were the nature and design of the domestic constitution thoroughly
understood, and its religious duties early, judiciously, affectionately, and
perseveringly discharged—the greater number of our young people would be
converted to God at home. Were all religious professors who are parents,
real and eminent Christians; were they, from the time they became parents,
to set their hearts upon being the instruments of their children's
conversion; were they to do all that prayer, instruction, discipline, and
example could do, for the formation of the godly character of their
offspring; and were they carefully to abstain from everything which would
obstruct that end—it might be confidently expected that it would be within
the hallowed precincts of such homes, and not in the sanctuary, that the
children of the godly would usually become godly themselves.
It should then be, and will be, an object with every
truly earnest pastor, to bring up the parents in his church to a right sense
and faithful discharge of their functions. He will labor to impress upon
them the solemn obligations under which they live—to train up their children
for God. It will be a matter of prayer and solicitude with him to excite
them to their duty, and to keep them in it. For this purpose he will not
only bring his pulpit ministrations to bear much upon parental
obligations—but he will make a point of visiting the families connected with
his church, to pray with them, and to hold up the hands of the parents in
this godly duty.
Deeply is it to be regretted that this part of pastoral
occupation, as well as catechizing, has disappeared amid the bustle and
engrossing power of trade, and the public business of modern religious
institutions. How little do the families know of us in the character and
hallowed familiarity of the pastor! When are we seen amid the domestic
circle as the respected and beloved minister of that lovely and interesting
group, laboring, by our affectionate, serious, and solemn discourse, and by
prayer as serious, solemn, and affectionate—to entwine ourselves round the
young hearts which there look up to us with reverent regard? Why, why do we
neglect such important scenes of labor, such hopeful efforts for usefulness?
What power would this give to our sermons, and what efficacy to our
ministrations! These young ones would grow up to love us, and it would not
be a light or little thing which would break them off from our ministry when
we had produced in them such a personal attachment to ourselves. But then we
must take especial care that our conduct in the houses of our people should
be such as to give weight and influence to their religious instruction of
the family, and to ours in the sanctuary. We must be known there as the
servants of God, the ministers of Christ, the watchmen for souls; and not
merely as the table-guests, the parlour jesters, the gossiping
story-tellers, the debating politicians, the stormy polemics, the bitter
sectarians; much less as the lovers of wine.
(When will the ministers and members of our churches
begin generally to inquire, whether it is not expedient for them, if not for
their own sakes, yet for the sake of the community, to discontinue
altogether the use of intoxicating liquors! When it is considered
that one-half of the insanity, two-thirds of the abject poverty, and
three-fourths of the crime, of our country, are to be traced up to
drunkenness; that more than £60,000,000 are annually expended in destructive
beverages; that myriads annually die the drunkard's death and descend still
lower than the drunkard's grave; that thousands of church members are every
year cut off from Christian fellowship for inebriety; that every minister of
the gospel has to complain of the hindrance to his usefulness from this
cause; and that more ministers are disgraced by this than by any other
habit; that, in short, more misery and more crime flow over society from
this source than from any other, war and slavery not excepted; and that by
the highest medical authorities these intoxicating drinks are altogether
banned—it surely does behoove every professor of godliness to ask whether it
is not incumbent upon him, both for his own safety and for the good of his
fellow creatures, to abstain from this pernicious indulgence. Professors of
godliness, ponder this—and will you not by abstaining from a luxury lend the
aid of your example to discountenance this monster crime and monster misery?
It is in the power, and therefore is it not the duty, of the Christian
church to do thus much to stop this evil, which sends more people to the
mad-house, the jail, the prisons, and the gallows, more bodies to the grave,
and more souls to the bottomless pit—than any other that can be mentioned?
Can the church be in earnest until it is prepared to make this sacrifice?)
Would to God that those of my brethren who have acquired
the habit of smoking, if they will not leave it off, would abstain
from the practice in the houses of their friends, and confine it to their
own—and not permit the inquisitive eyes of the junior members of the
families which they visit, to see the pipe brought out as their necessary
adjunct. Did they know the regrets of their best friends, and consider the
power of their example, they would, at any rate, so far abstain as to wait
until they had reached their own habitation, before they indulged themselves
in their accustomed gratification. Still, it is freely conceded, without
justifying this habit, there are some who are addicted to it, so grave,
serious, and dignified in other respects, as to furnish by their general
demeanor an antidote against their example in this particular.
But what antidote can be found to neutralize the mischief
inflicted by the levity and frivolity of the parlour-buffoon, whose
highest object in going to the houses of his friends, seems to be to tell a
merry story, and to excite a hearty laugh? In his hands and lips the pages
of "Punch" are far more in place, as they are, perhaps, far more frequently
seen, than those of David, Isaiah, or Paul. Happily we have very few that go
to this extreme of lightness and frivolity—but we have far too many, (as is
the case with all denominations, and with ours not more than others,) whose
hilarity is destructive at once of their dignity, their seriousness, and
their usefulness, as ministers of Christ. Not that I contend for pretended
demureness, and solemn grimace, or even perpetual sermonizing conversation;
as if a pastor could not talk, without violating official decorum, upon any
topic but godliness, and were letting down his dignity, or desecrating his
sanctity, if he joined in ordinary conversation, and partook of, or even
helped, the cheerfulness of the circle. By no means—he is not to appear like
a spectre that has escaped from the cloister, to haunt the parlour, striking
every face with paleness, and every tongue with silence. He is a man, a
citizen, and a friend, as well as a minister; and has a stake and an
interest in the great questions which occupy human minds, and engage their
conversation—and provided he does not forget what is due to his pastoral
character, he need not throw off what belongs to him in common with others.
No, his very cheerfulness may be made a part of his earnestness, by being
taken up and employed as a means to conciliate the affections of all around
him.
The man who is seriously cheerful, who engages in general
conversation, and accommodates himself to the innocent habits of those with
whom he associates, and does this in order really to do them spiritual good,
and aid him in the great work of saving their souls, will find in the
sublimity and sanctity of his end, a sufficient protection from abusing the
means. This is widely different from the unchecked levity and unrestrained
frivolity in which some indulge, and which make it difficult to imagine how
they can feel the value of souls, or the obligation of attempting their
salvation. Howard at a masquerade, or Clarkson at a fancy ball, would not
have been more out of place—a physician who has just come from the ravages
of the plague, and was immediately going back to them, would not be more out
of character, if he was seen wasting his time and amusing himself with the
tricks of a clown, than is a messenger of God's mercy, and a preacher of
Christ's gospel, in the circles of folly and vanity—and he himself the
mockery of the party.
But I now advert for a few moments to the pastor's
earnestness to the children of the Sunday-school. By a most fatal error, too
many of our ministers deem those institutions as either beyond their duties,
or below their notice. A pastor is, or ought to be, the head and chief of
each department of religious instruction established in the congregation
under his care. He is the teacher, the superintendent, and the party
responsible for the religious knowledge, of all the flock, and the
Sunday-school is a part of it. A wrong state of things has grown up among
some of us Dissenters, for two, three or four hundred rational minds and
immortal souls are brought every week to our Sunday-schools, and to our
places of worship, for the very purpose of receiving religious instruction;
and yet all is carried on without its being once thought by the pastor that
he has any obligation to attend to it; or by the congregation or the
teachers, that he has by virtue of his office a right and a reason to
interfere in it. In most cases the pastor has given the matter out of his
hand, and has thus raised up, or been accessory to there being raised up, a
body of young instructors in matters of religion, who act independently of
him, and who, in some instances, are confederated against him. This is not
as it should be.
The teachers are, or ought to be, a pastor's special
care; to qualify them for their office, and to assist them in its duties,
should be thought by him no inconsiderable part of his functions. Nor should
even the children themselves be viewed as people with whom he has nothing to
do. There are always among them some whose minds have been brought to
serious reflection, who are inquiring with solicitude after salvation, and
whom he should take under his own special teaching and care, and aim to
guide into the way of faith, peace, and holiness—and he should not neglect
to give frequent, affectionate, and solemn addresses to the rest. In a
Sunday-school of two or three hundred children there are as many immortal
souls, exposed by their situation in life to peculiar dangers, yet all
capable of eternal blessedness, and all brought weekly under the eye of the
pastor—and yet by how many of our pastors are these hopeful objects of
religious zeal and benevolence shut out of the sphere of their pastoral
solicitude, and handed over to the Sunday-school teachers, as if there were
no hope of a minister's saving the soul of a poor boy, nor any reward for
his saving the soul of a poor girl!
This obligation of attending to the souls of
Sunday-scholars, while it is incumbent upon all ministers, is especially so
upon those who are laboring amid much discouragement in small congregations.
Many of these men are continually uttering complaints as to the fewness of
their hearers, and the inefficiency of their labors; and yet perhaps have
never thought of turning their attention to the two or three hundred
youthful minds which are every Sabbath-day before their eyes, and under the
sound of their voice. No one who ever threw his mind and heart into his
Sunday-schools had to complain that he labored in vain, and spent his
strength for nothing. No part of pastoral labor yields a quicker or a larger
reward. By some it is made the main pivot on which their whole system of
religious instruction turns, and flourishing congregations have risen up
under its potency. I have myself been the astonished and delighted witness
of this, especially in one well-known instance, and am so deeply impressed
with its importance, that I implore my brethren not to neglect this means of
usefulness, or to throw away the golden opportunity which the circumstances
of our country still hold out.
Nor is it Sunday-school instruction alone which claims
our attention—but DAILY education. In this we must be in earnest also. It is
one of the great subjects of the day—and belongs to us, as much as to any
one. We must not allow the minds of the poor to be wholly withdrawn
from our influence—but must exert ourselves according to our ability and
opportunity to train them up for God. Others know and feel the importance of
this—if we do not. The Roman Catholic priests are aware of it, so are the
clergy of the Established Church, and so are the Methodist ministers—and
shall Dissenting ministers be behind the most zealous and devoted friends of
education? I trust not.
But there are other departments of the pastorate in which
earnestness will manifest itself—there is visiting the sick,
especially those whose disease is chronic, and leaves their minds open to
conversation.
There is also the difficult but incumbent duty of rebuke,
warning, and ecclesiastical discipline. A devoted servant of Christ
will never neglect the state of his church—but will be solicitous to
maintain such order there, as shall be pleasing to him to whom the church
belongs. Like a good shepherd he will look after his flock, and will
endeavor to avoid the denunciations of God delivered by the prophet
Ezekiel—"Woe be to the shepherds of Israel that feed only themselves! Should
not the shepherds feed the flocks? The diseased have you not
strengthened; neither have you healed that which was sick; neither
have you bound up that which was broken; neither have you brought
again that which was driven away; neither have you sought that which was
lost." Impressive description of our duty! May we be found so
discharging it as to avoid this fearful woe!
I may appropriately introduce here the words of the
Bishop of Calcutta, in his admirable and heart-searching introduction to the
edition of "Baxter's Reformed Pastor."
"What have we been doing as ministers? Lamentably as we
have failed in a general estimate of the vast importance of our office, we
have failed as lamentably in all those parts of it which relate to personal
inspection and vigilance over our flocks. We have confined ourselves to
preaching, to ecclesiastical duties, to occasional visits to the sick, to
the administration of the sacraments, to the external and secular relation
in which we stand to our parishes; but what have we done in personal care
and direction, in affectionate catechetical conferences, in going from house
to house, in visiting every family and individual in our districts, in
becoming acquainted with the characters, the needs, the state of the heart,
the habits, the attendance upon public worship, the observance of the
Sabbath, the instruction of children and servants, the family devotions, of
each house? Have we looked after each individual sheep with an eager
solicitude? Have we denied ourselves our own ease, and pleasure, and
indulgence, in order to go after Christ's sheep, scattered in this wicked
world, that they may be saved forever? What do the streets and lanes of our
cities testify concerning us? What do the highways and hedges of our country
parishes say as to our fidelity and love to souls? What do the houses and
cottages and sick chambers of our congregations and neighborhoods speak?
Where have we been? What have we been doing? Has Christ our Master seen us
follow his footsteps, and going about doing good? Brethren, we are greatly
faulty concerning this. We have been content with public discourses, and
have not urged each soul to the concerns of salvation. Blessed Jesus! you
know the guilt of your ministers in this respect, above all others! We
have been divines, we have been scholars, we have been disputants, we have
been students; we have been everything but the holy, self-denying,
laborious, consistent, ministers of your gospel!"
It has long appeared probable to me, that we, as
Dissenting ministers, have something to learn in reference to this part of
our duty from the clergy of the Church of England, and even from the priests
of the Church of Rome. We do not perhaps sufficiently enter into the meaning
and functions implied in that very expressive phrase, "the cure of souls," a
phrase which comprehends far more than the preaching of sermons, and the
duties of the Sabbath and the sanctuary, however well performed. There is a
definiteness, an explicitness, in this beautiful expression, into which we
have need more deeply to enter. It is true we have our word "pastor," which
in the impressive Saxon term "shepherd," implies a great deal; but it is
neither so specific nor so solemn as the description conveyed by "the cure
of souls." Nor do I think we have all the functions which this phrase
implies, so much within the range of our habitual contemplation as those by
whom it is employed. In leaving college, and entering upon the sphere of our
pastoral labor, our attention is perhaps often chiefly fixed upon the
pulpit, without taking sufficiently into consideration the various private
duties of which this is but the center—while the clergy of the Church of
England, though not altogether neglecting the work of preaching, enter upon
their parishes with a wider range of view, as regards the duties of their
office. The visitation of the sick, the catechizing of children, and an
attention to private exposition of the Scriptures and individual cases,
enter more into their plans of clerical activity than into ours. There seems
to be with them more sense and admission of the claims which their flocks as
individuals have upon their time and attention, than with us. Our sphere is
felt to be the pulpit, and our relation to be to the congregation as a
whole. It is likely we take more pains in the preparation of our sermons;
for as our discourses are usually much longer than those of the clergy of
the Establishment, we must of course spend more time in composing them.
It will also be said that the parochial system of the
Church of England gives to its ministers, by its restriction to localities,
advantages which we, whose flocks are scattered all over the expanse of a
large town, do not possess. There is something in this—but not so much as
appears at first sight, inasmuch as attachment to favorite preachers is as
strongly felt in the Establishment as it is with us, and overleaps all
distinctions of streets. It is also affirmed that it is more a part of the
system of the Church of England to inculcate on their parishioners this
looking up to their clergy in all spiritual matters, outside of the pulpit,
as well as to his sermons in it. If it be so, it must be confessed that it
is an excellence; and if we have it not, the sooner we obtain it the better.
There seems to be in our system as much room for it, as in that from which
we have separated, perhaps more; since the voluntary choice of their pastor
by the people themselves is a more solemn surrender into his hands of the
oversight of their spiritual affairs, than the compulsory acceptance of the
minister who has been appointed by a patron, without asking the consent or
approbation of the congregation.
But the fact is, we have too much contented ourselves
with the functions of the preacher, to the neglect of those of the pastor,
and have thus taught our people to regard us too exclusively in the light of
the former. What we need, therefore, is more earnestness in the pastorate,
as well as in the pulpit, for it is in this we are brought into most
powerful competition with the clergy of the Church of England at this day.
Let us then take up the phrase, as descriptive of the duties of our office,
and consider ourselves as called by the Holy Spirit, chosen by the people,
and ordained by the laying on of the hands of the elders, to "the cure of
souls"—a cure which we are to carry out by all the beseeching entreating of
the pulpit, and all the endless and ceaseless assiduities of the pastorate.
Such, then, is a view, and but an imperfect one too, of
an earnest ministry.
I would have made it more comprehensive and impressive if
I could—for the reality can never be overdrawn nor exaggerated. Let anyone
consider what that object must be which occupied the mind of Deity from
eternity; which is the end of all the divine dispensations of creation,
providence, and grace, in our world; which is the purpose for which the Son
of God expired upon the cross; which forms the substance of revealed truth,
and employed the lives and pens of apostles; to which martyrs set the seal
of their blood. In short, let him recollect that the end of the Christian
ministry is the salvation of immortal souls, through the mediation of our
Lord Jesus Christ, and then say if anything less than an earnest ministry,
is befitting such an object, or if earnestness can comprehend less than has
been set forth in these chapters.
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