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LETTERS ON THE MINISTRY OF THE GOSPEL. 16mo.
Wz~rh5 by tantir, UJlatnv, P'.D  
LETTERS
MINISTRY OF THE GOSPEL.
FRANCIS WAYLAND.
BOSTON:
G O I L D A N D L I N CO L N,
59 WASHINGTON STREET.
NEW YORK: SHELDON AND COMPANY.
CILNCINNATI: GEORGE S. BLANCHARD.
1 8 6 3.
ON TH E
BY
t   
I  Ll  D1 w
Al an — I"
i.        ~     1.1 
Entered, according to Act of Congress, in the year 1863,
By FRANCIS WAYLAND,
In the Clerk's Office of the District Court of the District of Rhode Island.
ELECTROTYPED BY
W. F. DRAPER, AN DOVER, MASS. 
DEACON HEMAN LINCOLN,
(zo~tsMt lefffors,
WRITTEN AT HIS URGENT SOLICITATION,
ARE RESPECTFULLY ADDRESSED,
BT
HIS FRIED AND BROTHER,
THE AUiTHOR. 
I 
CONTENTS.
LETTER I.
THE PAST AND THE PRESENT.
MINISTRY OF THE PRESENT TIME COMPARED WITH THAT WHICH
PRECEDED IT-EXCELLENCES AND DEFICIENCIES OF EACH
CAN WE NOT SECURE THE BENEFITS AND AVOID THE EVILS OF
BOTH? -MISTAKES OF OLD MEN IN TAKING A VIEW OF A SUB
JECT OF THIS KIND-IS THERE ANY STANDARD BY WHICH THE
MINISTRY CAN BE JUDGED?....... 13
LETTER II.
A CALL TO THE MINISTRY.
THE NEW TESTAMENT FURNISHES SUCH A STANDARD -THE WAY
OF SALVATION BY CHRIST- THE MINISTER'S RELATION TO IT -
HOW IS A MAN CALLED TO THE MINISTRY? - PROPER EVI
DENCES OF SUCH A CALL - GENERAL AGREEMENT ON THIS
SUBJECT OF ALL CHURCHES WHO ACCEPT THE DOCTRINES OF
THE REFORMATION,.. I.......... 24 
CONTENTS.
LETTER III.
THE MINISTRY NOT A PROFESSION.
IS THE MINISTRY OF THE GOSPEL A PROFESSION? - INI WHAT
SENSE IT IS AND IN WHAT SENSE IT IS NOT -THE MINISTER IS
AN AGENT, BUT HIS PRINCIPAL IS NOT MAN, BUT ALMIGHTY
GOD —PAUL'S REVIEW OF HIS MINISTRY AT EPHESUS- THE
REWARDS OF THE MINISTRY NOT TEMPORAL BUT ETERNAL
APOSTOLICAL AND PROFESSIONAL MINISTRY CONTRASTED-AN
EXAMPLE - THE MINISTER A STEWARD - AN AMBASSADOR -
HIS SOLEMN RESPONSIBILITY,.,,,,, 36
LETTER IV.
PREACHING THE GOSPEL.-THE CONVERSION OF
SINNERS.
THE APOSTLE PAUL'S VIEW Or PREACHING- HOW CAN THIS
DUTY BE DISCHARGED? - WHAT IS A TEXT? - WHAT USE ARE WE
ALLOWED TO MAKE OF IT? -TWO EXAMPLES -THE REASON FOR
A TEXT AT ALL IS THAT IT CONTAINS AN IDEA OF GOD- IT IS
THIS IDEA WHICH MUST BE SET BEFORE THE PEOPLE - MORAL
AND INTELLECTUAL PREPARATION-THE PREPARATION OF TRE
HEART OF MORE CONSEQUENCE THAN THE PREPARATION OF THE
SERMON- WHAT MAY BE EXPECTED WHEN THIS PREPARATION
IS UNIVEMRSAL,..,.....,..    61
VIII 
CONTENTS.
LETTER V.
PREACHING. -THE EDIFICATION OF BELIEVERS.
LABOR FOR THE CONVERSION OF SINNERS AND FOR THE ESTABLISH
MENT OF BELIEVERS NOT SO DISSIMILAR AS MANY SUPPOSE
CHRISTIANS MAY BE EDIFIED BY DOCTRINAL, EXPERIMENTAL,
AND PRACTICAL PREACHING -DOCTRINAL PREACHING - CHRIS
TIANS GROW IN GRACE BY INCREASED KNOWLEDGE OF TRUTH
- LEGH'RICHMOND - EXPOSITORY PREACHING - ITS ADVAN
TAGES-EXPERIMENTAL  PREACHING-EVIDENCES OF CHRIS
TIAN CHARACTER-PRACTICAL PREACHING-MEN SIN THROUGH
IGNORANCE, WHICH PREACHING OUGHT TO DISPEL- EXAMPLE
- CHALMERS,...........   77
LETTER VI.
MANNER OF PREACHING.
MISCELLANEOUS CHARACTER OF OUR AUDIENCE-YET ALL AGREE
IN ONE COMMON NEED -THE MINISTER SHOULD BE UNDERSTOOD
BY ALL- WORDS TO BE USED- FOSTER:S ESSAY -STYLE SHOULD
BE A SPOKEN AND NOT A WRITTEN STYLE - DEMOSTHENES -
OUR MISTAKE IN SUBSTITUTING WRITTEN FOR SPOKEN SERMONS
- THE MORAL CONDITION OF THE MINISTER AS CULTIVATED BY
THE TWO METHODS OF ADDRESS - WRITTEN SERMONS OFTEN
EXTEMPORE - EXTEMPORE POWER NO SPECIAL GIFT - OBJEC
IX 
C ONTENTS.
TIONS TO WRITTEN PREPARATION- IT PRODUCES A WRITTEN
STYLE, DESTROYS THE TONES OF EMOTION, AND PRODUCES MO
iOTONY IN DELIVERY - CAUSES OF THE PREVALENCE OF THIS
MODE OF PREACHING-PLACE OF SETTLEMENT TO BE SOUGHT
BY A YOUNG MINISTER - THEOLOGICAL EDUCATION- DOES IT
ACCOMPLISH WHAT WAS EXPECTED FROM IT? -MAY IT NOT
SEED IMPROVEMENT? - CHANGES SUGGESTED,... 105
LETTER VII.
PASTORAL VISITATION.
WHA  1 -PASTORAL VISITATION?- IMPORTANCE OP PERSONAL
CONVERSATION ON THE SUBJECT OF RELIGION-ILLUSTRATIONS
-BOTH SINNERS AND SAINTS NEED IT -OPPORTUNITIES VARI
OUS FOR THE DISCHARGE OF THIS DUTY - BENEFITS OF IT
EFFECT ON THE CHURCH - DEAD CHURCHES - OBJECTION - THE
WAT OF TIME,................ 138
LETTER VIII.
OTHER PASTORAL DUTIES.
OBJECT FOR WHICH THE CHURCH WAS INSTITUTED -ARE CHURCH
ES LABORING TO ACCOMPLISH THIS OBJECT?- THE DUTY OF A
PASTOR IN THIS RESPECT-CHURCH AT HAMBURG-IMPORTANCE
x 
CONTENTS.
OP DISCRIMINATION IN THE QUESTION OF PERSONAL PIETY
EFFECT OF DISCIPLINE AND ITS IMPORTANCE -POWER OF CHRIS
TIAN EXAMPLE-EFFECT ON A PREACHER-DUTY OF A MINIS
TER IN CASE OF DISCIPLINE - STANDING COMMITTEES - OBJEC
TIONS TO THEM - CHURCH AND SOCIETY- NATURE OP  THE
RELATION - DISADVANTAGES OF IT - EFFECT ON PREACHING -
EVILS NOT ALWAYS FELT, BUT ALWAYS LIABLE TO ARISE -
INSTANCE-NATURE OF A CHURCH FORBIDS THIS RELATION
THE REMEDY- OBJECTIONS CONSIDERED- TASTE AND IMAGINA
TION-POWER OF THE HOLY SPIRIT- CHURCH SHOULD BE RE
SPONSIBLE FOR ALL THE EXPENSES OF WORSHIP,.,  157
LETTER IX.
MINISTERIAL EXAMPLE.
IMPORTANCE OF EXAMPLE - ANALOGOUS CASES - A PHYSICIAN -
AN AMBASSADOR - MINISTERIAL INCONSISTENCY - TONE OF
CHARACTER - AMUSEMENTS - EXAMPLE OF CHRIST -W. ALLEN
AND S. GRELLET - EFFECT ON THE YOUNG -,FFECT ON PREACH
rG,...................   184
LETTER X.
PERSONAL EXPLANATION. - CONCLUSION.
WAS THE AUTHOR SUCH A MINISTER AS HE RECOMMENDS OTHERS
TO BE? - HOW HE DISCHARGED HIS DUTY TO BE LEARNED, FIRST,
XI 
C ONTE N T S.
FROM HIS PEOPLE; SECOND, FROM HIS CONSCIOUSNESS IN THE
SIGHT OF GOD-PERSONAL CONFESSION-ERROR IN LEAVING
THE MINISTRY -LATER PASTORAL EXPERIENCE - CONDITION Olt
THIS COUNTRY - ITS POLITICAL CONDITION OWING TO THE WANT
OF PRINCIPLE IN RELIGIOUS MEN-INTEMPERANCE-MAXIMS
OF TRADE —WHO IS TO BLAME FOR ALL THIS?-WHAT IS TO
Br DONE?........... 197
XII 
MINISTRY OF THE GOSPEL.
LETTER I.
MIISTRY OF THE PRESENT AND OF THE PAST
COMPARED.
My DEAR BROTHER:
OUI  and I have frequently conversed on the
subject of the Christian Ministry. We have
compared the ministry of the present day with that
of years long gone by. It has appeared to us
both, that an important change has come over
the character and labors of those who appear
before men as the messengers of reconciliation.
We seem to observe this in all denominations, but
especially in that to which we belong. We have
in the pulpit far more correct rhetoric than formerly; our ministers are better dressed, and much
more familiar with the usages of society. The
illustrations employed show that the preacher is
familiar with modern literature, especially the
literature of the English language. The terms
of science and allusions to recent discovery are 
14        MINISTRY OF TEE GOSPEL.
frequently used, either to enforce or explain the
truths of the gospel. The worship of God by
singing, accompanied by costly instruments, is frequently performed by salaried professional artists.
Everything is in the highest degree decorous
and proper. You may attend upon one of
our churches for months without any danger of
being offended by a single instance of false
grammar. But little moral emotion is however
aroused, nor does it seem to be much expected.
On special occasions, on leaving the house of God
you may hear the sermon applauded in terms
such as these: "What a noble effort!" "That
was a beautifully written discourse:" "What  a
brilliant train of thought! " "That sermon ought
to be published; it would give reputation to our
society." The sermon, however, excites no particular discussion. It gives rise to small self-inspection. No man asks himself, What have I done,
or, What shall I do to be saved? It is a very rare
occurrence for any hearer to be convicted by a
sermon, or to be led by it to the cross of Christ.
Such a result, as the immediate effect of preaching,
seems neither to be labored for, nor anticipated.
Of those who attend the worship of God, I fear
that the greater part go because it has been their
custom from youth. Some go for the respectability of the thing, others for the purpose of 
PRESENT AND PAST COMPARED.
setting a good example, and all go expecting to
hear a discourse on some serious subject to which
a text from the Bible has been prefixed. This
discourse is accurately written, and pleasantly
delivered; tinged, it may be, with a reference
to passing events, and sometimes with an allusion to authors that happen to be in vogue. If
all this is successfully performed; if a fair proportion of the audience is wealthy and occupy a prominent position in society; if they pay their pew-tax
freely and contribute respectably to the ordinary
associations for benevolence; if they take good
care of their minister, and provide liberally for his
various seasons of recreation, the church is deemed
to be in a flourishing condition. All this goes on
year after year, and men seem hardly to suspect
that these services were intended by Almighty
God to be the means of rescuing them from hell
and preparing them for heaven. The most that
is accomplished is the pleasant occupation of the
hour. Those who profess to be the disciples of
Christ, and those who make no such profession,
are equally at ease under the guidance of one who
has assumed the care of their souls; while all are
rapidly drawing near to the judgment-bar, and
the great majority under the condemnation of the
second death.
Sabbath schools commenced within the period
15 
16        MINISTRY OF THE GOSPEL.
of our recollection, and they have since become
universal.- They have received the blessing of
God, and from them come almost all the converts
whose profession of faith gladdens the hearts of the
pious. I sometimes fear, nevertheless, that even
these are losing their efficiency as a means of
moral training. I sometimes think that too much
time is spent on incidentals, and not enough in the
direct effort to bring souls to Christ. Geography,
biography, and such subjects are liable to take
the place of the doctrines of repentance and faith
in Christ. Instead of acting mainly for the benefit
of those who have no parents to instruct them,
they in too many instances act mainly for the
benefit of the members of the church and society;
that is, for those whose parents would be greatly
improved by teaching them themselves. The
Sabbath school, however conducted, is coming to
be considered the great means of the conversion
of the world.   The conversion of children is
expected and prayed for.   The  conversion of
adults is hardly anticipated, and very few' means
are taken to secure it. It would seem as if we
were content, without an effort, to see them
quietly pursuing the road which we know must
lead to everlasting death.
Now we have known, in our early days, a very
different condition of the ministry and the 
PRESENT AND PAST COM'PAREDo
churches. We had thenil no magnificent, or even
elegant, houses of worship. Our meeting-houses
were frequently in out-of-the-way places, and difficult of access. They were at variance with taste,
and by no means studious of comfort. We had
no expensive instruments of music, and our singing was not at all of a high order; sometimes
it was quite the reverse.   The members of our
churches were, for the most part, persons in the
middle or lower walks of life. They had not the
means of luxurious or expensive dress; and from
this, or for better reasons, their dress was plain.
I say for better reasons, for it was a common
sentiment that it was unbecoming a disciple of
Christ to acknowledge submission to the customs
of the world, besides being injurious to a heavenly
life. The social intercourse of the disciples of
Christ was to a great degree confined to each other,
and their conversation at these meetings was very
comnmonly on the subject of religion. An evening
spent in trivial conversation was considered as time
wholly. lost, and it left in the hearts of Christians a
feeling of self-condemnation. In general, I think,
it may be remarked that religion was a power which
controlled the conduct of Christians in the various
details of living, expenditure, and daily intercourse,
muich more than it is supposed to be at present.
Our ministry was of a much more diversified
2
17 
18        MINISTRY OF T[E GOSPEL.
character than it has been of later years. But few
of our preachers had enjoyed the advantages of a
classical education; and it was sometimes thought
that these were not, in general, more efficient laborers than their brethren. In fact, there was, for
a considerable period within my recollection, a
prejudice against an educated ministry. It was
supposed that an education far in advance of their
brethren induced a reliance upon learning rather
than on the Spirit of God. This was frequently
carried to a ludicrous extreme.  Some people believed that a man should not prepare for the pulpit
by studying at all; and ministers would sometimes,
in the way of boasting, declare at the commencement of a discourse that they did not know uniitil
they entered the pulpit from what text they should
address the audience. The result was such as
might be expected. They either spoke at random,
without any object, and tending to no result, or
else they had become familiar with one or two
trains of thought, whivh they easily fell into, no
matter what text they might happen to select. Not
an uncommon feature in the preaching of the last
generation, was a peculiar sing-song tone, which
many ministers, and even educated men, were liable
to contract. This has so entirely passed away from
us that but few can understand what it is to which
I refer. I believe that it still lingers in some por 
PRESENT AND PAST COMPARED.
tions of our country, especially among the Society
of Friends. It was a very unpleasant, vehement
sort of chanting, entirely artificial, and wholly at
variance with any effort at good delivery. I am
rather of the opinion that young extempore speakers were liable to fall into this habit from addressing
large congregations, of which they stood ill great
fear. This sing-song took the place of that selfpossession without which proper emphasis and the
natural tones of emotion cannot exist; and when
the habit was once formed, it generally continued
through life. I have heard able and earnest sermons which have been rendered utterly distasteful
by this vicious habit of delivery. Let us be thankful that this is a thing of the past.
Most of our ministers had received in youth the
culture derived from common schools, and their
acquisitions were more commonly made after their
attention had been turned to the ministry. Occasionally they were wanting in taste, and in due
appreciation of the relation existing between themselves and their audience. Their modes of expression and topics of illustration would sometimes
grate sadly upon the ear; still there was decided
power in their simple, honest earnestness. Others,
of a more delicate mould, easily accommodated
themselves to the circumstances in which they were
placed. One of them, the late Rev. Alfred Bennet,
19 
.MINISTRY OF THE GOSPEL.
has told me how he employed the time redeemed
from labor, in studies at night by the light of pine
knots; and how assiduously he attended courts in
his neighborhood, for the purpose of observing the
practice of lawyers, so that from them he might
learn the best modes of public speaking, and the
most successful manner of forming a popular argument. He became one of the best and most
effective ministers and counsellors; and there is
scarcely one of our number who was listened to
with more general acceptance, or to whom the
cause of missions is under greater obligations.
It will be seen at once that such ministrations as
these would not be attractive to the rich, to men
of specially literary tastes, or men studious of social position.  Men, women, and children inquiring
what they should do to be saved; saints under
doubts of the soundness of their hope of salvation,
or striving to know how they might make progress
in piety, however, flocked to hear them.  In the
country, as they preached when on a journey, or
on a missionary tour, they were followed by such
persons from school-house to school-house, and their
labors were very commonly attended by a blessing.
The plain, earnest ambassador of Christ spake out
of the filness of his heart, and as the Saviour
iromised: "He that believeth in me, out of him
shall flow rivers of living water." Both ministers
20 
PRESENT AND PAST COMPARED.
and people were content to be considered peculiar,
and unlike the men who were living for this world.
When sneered at and ridiculed, they believed it
to be a fulfilment of the words of the Saviour:
",Marvel not if the world hate you: if ye were of
the world, the world would love its own; but because ye are not of the world, but I have chosen-you
out of the world, therefore the world hateth you."
Yet the men who scoffed at what they esteemed
their odious preciseness, confessed that they were
honest and true-minded; that their word was as
good as their bond; and if in alarming sickness
they felt the need of prayer, or if in anguish on
account of their sins they desired to know what
they should do to be saved, these very outlandish
disciples of Christ were the very persons whom
they sought after. In fact, our brethren of the
former generation were a people of a somewhat
rugged character, having but little to do with the
great world, and the more time to devote to religion: ready to bear their portion of the burdens of
society, and forward, according to the standard of
the time, in extending the knowledge of Christ;
but neither seeking for the rewards of office, nor
indeed were they often tempted by the offer of
them.  They stood aloof from political agitation.
TWhen a Christian man became a politician, it was a
source of alarm to his brethren. I well remember
21 
22       MINISTRY OF THE GOSPEL.
to have heard it remarked, that since such or such
a brother had become a politician, his Christian
character and his interest in religion had sadly
deteriorated; and his brethren feared that it would
lead to his final apostasy.
If I have succeeded at all in conveying an idea
of the character of our brethren in a former generation, it must be evident that in many important
respects it differed from that of Christians of the
present day.  We have doubtless cast aside mnany
of their errors, but may we not also have cast off
many of their excellences? In swinging away from
one extreme, have we not been in danger of vibrating towards the other? Might we not have avoided
needless singularity, without in any respect lowering the standard of Christian character? While
abstaining from giving cause of offence to the
educated and cultivated, might we not still make
it manifest, that though we are in the world we
are not of the world, but in all conditions, and
under all circumstances, we are never anything
but witnesses for Christ? Let us consider this
subject in the pure light of the word of God, and,
I think, wisdom will be justified of her children.
It may be supposed that in speaking of the generation that has lately passed away, and also of that
now living, I have fallen into exaggeration. If this
be so, it is unintentional. The observation of one 
PRESENT AND PAST COMPARED.
individual must be limited, and what may be true
of one portion of our country may not be true of
another. He can only tell of what has come under
his own eyes, while the eyes of others may have
taken a very different view. And besides, in looking over the events of their youth, and comparing
them with the present, old men are particularly
liable to error. The caution of the wise man on
this subject is always to be held in memory by us
who are advancing in years: "Say not thou what
is the cause that the former days were better than
these, for thou dost not inquire wisely concerning
this." We are as liable to err in this respect as
other men. We may, after all, be looking at this
subject through the misty atmosphere which so
commonly encompasses old age. Let us then throw
aside our individual experiences, and ask, Is the
case then closed? Is there no standard to which
it is possible to appeal? If the present condition
of the ministry and of the churches may not be
compared with that of the period which preceded
it, is there nothing by which its excellence or deficiency may be estimated? Let us consider this
in another letter.
Yours, truly.
23 
LETTER II.
A CALL TO THE MINISTRY.
MY DEAR BROTHER:
THINK we may easily answer the questions
at the close of my last letter in the affirmative.
We need not ask whether the ministry of the
present day is either better or worse than that of
any other period. This inquiry does not reach the
root of the matter. The only question of real inmportance is this: Is the ministry actually fulfilling
the great purpose for which it was appointed? If
it be anything more than a human device, it is
an ordinance of God; and its character, and the
objects of its institution, are to be learned from
the pages of revelation.   If the ministry is at
present doing the work assigned to it in the New
Testament, we need not ask whether or not it
differs from that of a former generation. If it is
not doing that work, and is becoming in any degree forgetful of the great object for which it was
established, it is important that the facts should
be known, and that we all should labor earnestly
for its improvement. 
A CALL TO THE' MINISTRY.
Let us briefly recur to the facts which are conmmonly believed among us, and which are either
plainly stated, or obviously taken for granted, on
every page of the New Testament.
The New Testament, as we believe, distinctly
teaches us that the whole race of man is in rebellion against the high and holyRuler of the universe.
Supreme love, that golden chain which unites all
holy beings to God, is severed, and men "do not
like to retain God in their knowledge." They are
opposed to the pure and omniscient government of
the Creator, and thus "the carnal heart is enmity
against God." Truths respecting the claims of
God and their obligations to him make no impression on the impenitent soul, any more than appeals
to the senses affect a body from which the spirit
has departed; or, in the language of the Scriptures,
"they are dead in trespasses and sins."  A being in
such a moral condition can never be justified by his
own merits; and therefore the law of God, holy,
just, and good, can do nothing but utter his condemnation: for "by the law is the knowledge of
sin," and "by the deeds of the law can no flesh be
justified." A being thus at enmity with God must,
unless something interpose, be banished from his
presence, and such banishment is eternal death.
In this, our condition of helpless guilt, God, in
unfathomable love, interposed and wrought out a
25 
26        M'LVISTRY OF THE GOSPEL.
way of salvation by which our sins might be pardoned, and our souls cleansed from moral pollution.
"God so loved the world, that he gave his only
begotten Son, that whosoever believeth on him
should not perish, but have everlasting life." This
salvation is prepared for the whole human race, and
it is freely offered to all. Every one who has himself accepted it, is commanded to make known
the good news to his brethren. "Go ye into all the
world, and preach the gospel to every creature;
he that believeth and is baptized shall be saved,
and he that believeth not shall be damned." "The
Spirit and the bride say, come; and let him that
heareth say, come; and let him that is athirst come;
and whosoever will, let him take the water of life
freely."  To every one who hears the gospel, the
gate of heaven is as wide open as the gate of hell.
The duty of proclaiming this message of salvation is thus imposed upon every disciple of Christ.
But lest, from the pressure of temporal business, it
should be neglected, the Saviour has in every age
chosen men out of the company of disciples, whose
special calling it shall be, to labor for the conversion
of souls. This was one part of the work for which
the Son of God became incarnate; and he said to
his ministers, "As my Father hath sent me, so send
I you." The qualifications for the ministry are, by
the Apostle Paul, spoken of as among the gifts 
A CALL TO THE MINISTRY.
which the Saviour, at his ascension, bestowed
upon his disciples.
Thus the minister of Christ is a man appointed
for a special service. The qualifications for his
office are conferred on him by the ascended Saviour;
and the matter of his teaching, and the object to he
accomplished by it, are plainly set before him, in the
word of God. Beyond these he cannot go; and if
he does, he is preaching himself, and not Christ
Jesus, his Lord.
I have said that God appoints men to this office,
and hence it differs materially from any other trade
or occupation. The latter, a man may assume for
his own convenience, or profit, or taste, or love of
ease. The former is by the appointment of God;
and unless he be moved by the Spirit of God he
may not undertake it.
But in what way does God appoint men to the
ministry of the gospel? That he does appoint
them in some manner, is, I think, evident from the
passage just alluded to, where the apostle speaks
of ministerial gifts as among the blessings bestowed on his church, in consequence of the ascension of Christ.
I answer: God, in the first place, qualifies men
for this office by making them disciples of Christ,
his renewed and obedient children, heirs of ever lasting life. We can never suppose that God
27 
28        MINISTRY OF THE GOSPEL.
would employ men who are his enemies, in rebel lion against him, to persuade others to be recon ciled to him; that is, to do what they steadfastly
refuse to do themselves.   Unless  a man  have
within himself the evidence that he has been born
again, he has no right to enter the ministry.  And
on the other hand, unless a man give evidence by
a Christian life that he is, in heart, a trule disciple
of Christ, no body of believers can, without sin,
call him to the ministry.
The qualifications needful for the ministry are
mentioned by the Apostle Paul, in his epistles to
Timothy and to Titus.  They are in these words:
"A bishop (or, as it is in Titus, an elder) must be
blameless;  the husband of one wife; vigilant;
sober; self-restrained; of good behavior; given
to hospitality; apt to teach; not given to wine;
no striker; not greedy of filthy lucre, but patient;
not a brawler; not covetous; one that ruleth well
his own house, having his children in subjection
with all gravity; not a novice, lest,being lifted up
with pride, he fall into the condemnation of the
devil.  Mloreover, he must have a good report of
them that are without, lest he fall into reproach
and the snare of the devil." Many of these qualifications have reference to the temptations of hleathenism, to which the first disciples were greatly
exposed. We cannot, however, read this passage 
A CALL TO TIE MINISTRY.
without observing that the apostle demands of a
candidate for the ministry the evidence of established, consistent piety; a piety that shall manifest
itself not only to his brethren, but to all that are
without; and that in addition he be endowed with
aptness to teach, or a capacity to instruct others,
or the gift of public address. These qualifications
were certainly quite unlike those commonly required by us in a candidate for the ministry. In
explanation of this dissimilarity, it is common to
refer to the difference of civilization which exists
between the age of the apostles and our own. I
cannot but suppose that this difference has been
much exaggerated. The time of the apostles was
toward the close of a period distinguished for
writings which have for centuries been the classics
of the civilized world. Rome, Corinth, Athens,
Ephesus, Antioch, and Tarsus were, I apprehend,
as cultivated, as acute, as tastefuil, and as luxurious
as London, Paris, New York, Boston, or Philadelphia; yet the directions for ordaining pastors were
given with reference to several of those very
places.
The Scriptures teach us, that when a man comes
to us with a message from God, he must be moved
to do so by Godcl himself. The prophets who bore
to the Jewish people warnings, er exhortations, or
promises of forgiveness, always declared that they
29 
MINISTRY OF THE GOSPEL.
spake the words which were given them of God,
and that they desired to speak nothing else. The
apostles refer to their preaching in the same mannelr. St. Paul glories in the fact that, by exceeding
grace, he was selected of God to be the dispenser
of the riches of the gospel to the Gentiles. Nor
was this confined to the apostles: the same Hloly
Spirit appointed to the work of the ministry the
ordinary overseers or elders of the churches. Thus
said Paul to the elders of the church of Ephesus,
whom he met at Miletus: "Take heed, therefore,
to yourselves, and to all the flock over which the
floly Ghost hath made you overseers, to feed the
church of God, which he hath purchased with his
own blood." The same doctrine was held by the
reformers, as may be seen from the Book of Prayer
of the Episcopal Church. In the ordination of
deacons, the bishop demands of the candidate:
" -o you trust that you are inwardly moved by the
-holy Ghost to take upon you this office and ministration, to serve God for the promotion of his
glory, and the edifying of his people?" The candidate must answer: "I trust so."  I suppose this
to be the uniform belief of all the denominations
who hold the doctrines taught at the Reformation.
But in what manner does the Holy Spirit make
it known to a man that it is his duty to devote
himself to this special service? He cannot expect
30 
A CALL TO THE MINISTRY.
that God should speak to him in an audible voice.
The Holy Spirit does not address men in that way.
He must then, as the Prayer-Book has it, be "i iwardly moved."  By this I mean that the Holy
Spirit so sets before a man his duty to serve God in
this manner, that he can with a good conscience
serve him in no other. It is not enough that,
having surveyed the several modes of life open
before him, he prefers this one because his intellectual tastes lead him in this direction, or that he
may thus enjoy a life of ease and literary leisure,
or because if he chooses this calling he can enter
it with greater ease than any other. These are
selfish and worldly considerations, such as the Holy
Spirit never puts into the minds of men. On the
contrary, he to whom the Holy Spirit makes known
that this is his duty, is, in the first place, rendered
willing to serve in any manner that God shall see
fit to designate.  He lays himself and all that is
most dear to him on the altar, and, with Saul at
Damascus, only asks: "Lord, what wilt thou have
me to do?" This is the proper state of mind for
every disciple of Christ. When this question is
asked in humility and simple sincerity, I believe
that there are some men who see the ministry of
the gospel set before them as the only service in
which they can please God. It is not for any temporal advantage that they choose it. It may lead
81 
32        MINISTRY OF THE GOSPEL.
to sacrifices, self-denials, the surrender of many a
cherished project, the suffering of much that flesh
and blood would gladly escape; but all this matters
not. The voice of God has said to the man: "This
is the way, walk thou in it"; and come what will,
he dares not walk in any other. The way may seem
dark to him, but from time to time the promise
whispers, "Lo, I am with you always"; and with
his whole heart he surrenders himself cheerfully to
the service of Christ, in the ministry of the word.
But it will be said a man may easily mistake the
intimations of the Spirit. ilie may entertain erroneous conceptions of his qualifications for the ministry, and thus place himself in a position firom
which he can neither advance nor retreat without
apparent disgrace.  This is doubtless true.  Many
have made this mistake, and never has it been more
frequently made, than when the view of a call to
the ministry such as I am advocating is very
much forgotten. How many quite young men,
ignorant of their own qualifications, attracted, perhaps, by the apparent pleasantness of the calling,
or moved by the injudicious advice of friends, are
annually placed in a course which must end either
in the ministry or disgrace! How many of those
who have consumed eight or nine years in preparation for the ministry, find, when it is too late,
that they have mistaken their calling, and that the 
A CALL TO TEE MINISTTRI.
best part of their lives has been spent to no purpose! They find that preaching is not their vocation, and to enter upon a wholly secular calling is
almost impossible.  A  sort of medium course is
taken, by which they may labor in some good cause
without ostensibly relinquishing the ministry.
Hence all sorts of places are filled with ministers,
without charge, who have devoted their lives to
some other object than the preaching of the gospel.
Colleges, academies, schools, derive their instructors, in a large proportion, from men who have been
educated for the ministry.  Agents for colleges,
solicitors for their funds, and for the tiends of all
our benevolent associations, are taken fiom our educated clergy.  Editors of religious newspapers, and
a large part of the staff of such an establishment,
are taken firom the same class. In most of our benevolent associations the paid offices are held by
clergymen, except that of treasurer, which is always
held by a layman.   The circulation of religious
books, in various forms, is done by the same class
of men. In view of these facts, it is evident that
many who prepare for the ministry have mistaken
their calling, and therefore a liability to this mistake is not peculiar to the view which I have taken.
But this isnot all. It is not enough that the
man believes himself called to this work; it yet
remains that his brethren see in him the proper
3
a3 
34        MINISTRY OF THE GOSPEL.
qualifications. The necessity of such consent of
his Christian brethren is acknowledged in all denominations. Sometimes the judgment in this case
is left to the church of which the candidate is a
member, to be, in case of ordination, confirmed by
a council; or it is left with a presbytery, a body
composed of ministers and laymen from the vicinity; or it rests with the presiding elders and
bishops in the Methodist, or with the bishop and
standing-committee ill the Episcopal Church. In
the latter church, the candidates are presented to
the bishop by a minister or ministers, who are addressed by him as follows: "Take heed that the
person (or persons) whom ye present unto us be
apt and meet for their learning and godly conversation, to exercise their ministry duly to the honor
of God and the edifying of his church." The
minister answers: " I have inquired concerning
them, and also examined them, and think them so
to be." These two evidences then, - the conviction in the mind of the candidate that he is
"inwardly" called to the work, and the belief of
his brethren that he possesses the proper qualifica
tions, - seem to be generally required by all Protestant Christians. Such, at least, is our theory;
whether or not our practice conforms to it, those
who are best acquainted with the facts can answer.
There is? however, in both cases, presupposed, a 
A CALL TO THE MINISTRY.
conviction of the most solemn responsibility. Both
are supposed to speak and act in view of their accountability to God. If the candidate utters these
words as a mere form, if he declares himself "inwardly moved by the Holy Ghost" to undertake
this work, while he is destitute of any such consciousness, or, if those who give him their sanction
do it without inquiry, examination, or satisfactory
knowledge of his qualifications, then the party or
parties so acting are guilty of lying to the Holy
Ghost. If both parties act as it becomes men
under such responsibility, there will be no great
danger of mistake. A fallible being will fail somewhere; but there is here as little liability to failure
as falls to men in any of the ordinary affairs of
life.
Yours, truly.
35 
LETTER III.
IN WHAT SENSE IS THE MINISTRY OF TIIE GOSPEL
A PROFESSION?
MY DEAR BrOTHER:
I THINK you must have observed a change
which has taken place, within the period of
your recollection, in the terms which are used in
speaking of the ministry. It has become common
to class the ministry with what are called the liberal or learned professions, especially those of law
and medicine. Thus a young man will frequently
speak, of the profession which he shall choose,
compare the various agreeables and disagreeables
of each, deliberately weighing the rate of compensation of each, and measuring the opportunity
which each offers for mental improvement, and for
ease and comfort in living.
After it has been taken for granted that the ministry of the gospel is a liberal profession, standing
on the same ground as other professions, the question naturally arises, why should not the san-e
rules of conduct apply equally to all?  Thus the
lawyer, or physician, who has spent time and money 
IS THE MINIS TRY A PROFESSION?
in his professional education, feels perfectly at liberty to labor where he shall receive the largest
corl)mpensation: why should not a minister do the
same?  Professional men, if they  can command
the means, consider it appropriate to live in ease
and luxury: why should this profession be an
exception? MIen in other professions, if their engagements will allow it, cast off the cares of business, and spend some part of the year in physical
enjoyment at places of fashionable resort: why
should not a minister do likewise? The leading
members of a church or congregation in a city frequently spend a year or two in visiting the cities
of Europe, looking at paintings and sculpture,
gazing at buildings, and attending various public
exhibitions of artistic excellence: why should not
a pastor indulge himself in these enjoyments as
well as his people; and if the means are provided
for him, why should he not avail himself of the
opportunity?  The families of professional men
enter commonly into what are called the innocent
gayeties of life, and thus unite with the opulent
il  forming a caste for themselves:  why  should
not the family of a minister enjoy this privilege
wihen it is proffered to him?  All these questions
naturally arise after it is taken for granted that the
ministry is a profession,-that is, a way of earning
a living by the labor of the mind rather than of
37 
38       M.,fINISTR Y OF THE GOSPEL.
the boldy, - and entitled to all that is common to
those who obtain their living in this manner. I
say these questions will naturally arise.   I say
more: if we grant the premises, we must answer
them all in the same manner.
But let us go back a little. Is the gospel a profession, in the sense in which this word is commonly
understood?
There is one point of view, and only one, fiom
which there is seen any analogy between the ministry of the gospel, and the professions of which
we have spoken. The term profession is commonly used to designate those callings whose object it is to teach us the laws by which we should
regulate our conduct in the various circumstances
of life. The lawyer teaches us how to avail ourselves
of the laws of the land, for the purpose of obtaining
our rights and redressing our wrongs. The physician teaches us how to obey the physical laws under
which we are created, so that we may preserve our
health, or regain it when it has become impaired.
The minister of religion teaches us how we may
secure the favor of God and prepare in this life for
the life that is to come.  In this respect there is a
general analogy between all these callings, and
therebfore the political economist places them in the
same class of laborers.
In every other respect, I think, the ministry dif 
IS TIHE.IrNIS TRP Y A PROFESSION?
fers essentially both firom the professions and every
other calling in life.
1. In the selection of any other occupation than
that of the ministry, a man is governed by his own
individual choice.  He follows the bias of his own
mind, or the dictates of expediency; he chooses
that which opens the most promising field for the
display of his own peculiar talent, or which will,
in the shortest time, secure for him competence or
opulence, or which will lead most directly to political eminence, if perchance he has bowed down
to that seductive idol. Having settled those questions satisfactorily to himself, he forms his decision,
and acts accordingly; he has nothing further to
ask, and he is satisfied that his inquiries have covered the whole ground.
With the minister of the gospel of Jesus Christ
it is entirely different. IHe does not enter upon
this calling because it will lead to temporal advancement, to ease, or wealth, or power, or because
it will gratify his desire for intellectual investigation, or affordl occasions for the cultivation of taste;
he undertakes this service because he believes that
he is "inwardly imoved to do so by the Holy
Spirit." The conviction is fastened upon his conscience that he must do it or he will displease God,
and that in no other course of life can he ask for
his blessing. He feels that God has spoken to him,
39 
40       MINISTRY OF THE GOSPEL.
and he dares not disobey. Other callings are
chosen from views of mere temporal expediency;
this is undertaken in obedience to the commands
of God, addressed to his individual soul.
2. The relation of the professional man to his em ployers, is essentially that of principal and agent.
The employer is the principal; the lawyer or phy sician is the agent. His services are required for
the purpose of doing for the principal what he can not do for himself. If the agent faithfully serves
his principal, and the principal honorably pays the
agent, the whole case is closed. So far as the professional relation is concerned, it is a contract exclusively between the two parties; and, when each
has performed faithfully his part of the agreement,
we look for nothing beyond.
But the ministry of the gospel is of a totally
different character. The minister is an agent, but
his principal is neither client nor patient, nor congregation, but Almighty God.  Hie is appointed of
God to perform a special service, and to God is he
responsible.  He may preach so as to please his
congIregation; they may pay him punctually and
liberally; they  may applaud  his efforts, and be
proud of his talents, whbile both he and they, in this
very thing, are odious in the sight of God; and he,
especially, who has undertaken the cure of their
souls, may be fixing upon himself the doom of the 
IS THE MINISTRY A PP OF~SSI ON?
unprofitable servant.  God has sent him to deliver
nis message to this people; has he delivered it?
ile may have all the while been delivering something else, or he may have delivered something
like it, but so modified to please his hearers, or
gain for himself a reputation, that God never acknowledg,es it as his comnmuanication to sinful men.
The command of the 3]aster is, that he preach the
preaching which the Spirit gives him, whether men
will hear, or whether they will forbear; and if he
do not obey the command, however much men may
applaud, he can expect nothing but the frown of
an offended God.
And hence, though he make a contract with his
people as to the kind and amount of his labor, this
is no justification in the sight of God.   This
cannot annul the command which God imposed
upon him when he undertook this service. His
people may be willing that he should preach only
so often in the week; that he should never visit
them for the purpose of religious conversation; and
that for so long a time in the year he should be free
from all pastoral labor. His brethren, at his ordination, besides urging upon the people the very proper
duty of paying him punctually, may teach them that
they must not expect him to spend his time in pastoral visitation, but take it for granted, that, if he
do not perform this labor, he is deeply engaged in
41 
42        MfINIS TRY OF TlE GOSPEL.
study for their benefit, pouring out his soul with
strong crying and tears for their conversion.  All
this may be d(lone, but yet it alters not the case.
ITis principal is neither his people nor his bretlhren,
but the ascended Saviour; and at the last day he
will find it to be a small thing to be judged by
man's judgment. He that judgeth him is the
Lord.
When Paul was bidding farewell to the church
at Ephesus, with whom he had labored as pastor for
three years, he did not place his confidence that he
was free from the blood of all menii on the ground
that he had kept the pulpit regularly supplied, and
-hadcl done everything that they had employed him
to do; nor did they take comfort to themselves
that they had paid his salary quarterly, and in acts
of kindness had gone even beyond their engagement. The apostle's retrospect of his services, and
of the account which he was to render, was of
another kind. "Ye know," said he,'"from the
first day that I came into Asia, after what manner
I have been with you at all seasons, serving the
Lordcl with all humility of mind, and how I kept
back nothlingr that was profitable unto you, but
have showed you. and taught you publicly, and
from house to house, testifying both to the Jews
and to the Greeks repentance towards God, and
faith towards the Lord Jesus Christ. Neither 
IS THE MINISTRY A PROFESSION?
count I my life dear to myself, so that I might finish my course with joy, and the ministry which I
have received of the Lord Jesus, to testify the gospel of the grace of God. Wherefore I take you
to record this day, that I am pure from the blood
of all men; for I have not shunned to declare to
you the whole counsel of God.  Take heed to yourselves, and to the whole flock over which the Hloly
Ghost hath made you overseers, to feed the flock
of God which he hath purchased with his own
blood. Therefore watch; and remember that by
the space of three years I have not ceased to warn
every one, dclay and night, with tears. I have coveted
no man's silver, or gold, or apparel; ye yourselves
know that these hands have ministered unto my
necessities, and those that were with me. I have
showed you all things, how that so laboring ye
ought to support the weak; and to remember the
words of the Lord Jesus, It is more blessed to give
than to receive."
Again, the rewards promised in the New Testament to the minister of the gospel, are not tempo]al, but eternal.  They were warned by the Saviour
to expect fi'om the world persecution, and every
form of ill-treatment.  This was declared to be the
lot of all the disciples. So, at the close of his life,
Paul declared that all who will live godly in Christ
Jesus must suffer persecution. The normal rela
43 
44       MINISTRY OF THE GOSPEL
tion of the church to the world renders this almost
a necessity. Jesus intends his disciples to be, in
the practice of every virtue, fir in advance of the
world that lieth in wickedness.  But to be thus in
advance of the world, and by precept and example
to bear testimony against its prevailing practices,
must, of course, arouse its ill-will. This-may show
itself in various ways, according to the progress of
civilization and the more perfect knowledge of the
rights of man. In the times of the Apostle, the
Jews stoned and the Romans beheaded or crucified
a faithful preacher of Christ. In the times of
Whitfield, they assaulted him with dead cats and
rotten eggs.  At other times, uncompromising and
consistent obedience to Christ will occasion many
a cold look, frequent accusations of fanaticism and
hypocrisy, and an eagerness to fabricate and hear
and believe anything to his disadvantage. At
times when the profession of religion has degenerated into formalism, it not unfrequently happens,
that to the contradiction of sinners there is added
the contradiction of saints.  For a large share of
tllis ill-will, the minister who fearlessly inculcates
the obligation to live a gorily and self-denying
life, and urges upon all men the necessity of repentance and faith in Christ as absolutely necessary
to salvation, must prepare himself. Observe the
evidences of a true ministerial character in the 
IS THE MINISTRY A PROFESSION?
view of the Apostle of the Gentiles: "In all things
approving ourselves as the ministers of God, in
much patience, in afflictions, in necessities, in dlstresses, in strifes, in imprisonments, in tumults,
ia labors, in watchings, in fastings: by pureness,
by knowledge, by long-suffering, by kindness, by
the HIoly Ghost, by love unfeigned, by the word
of truth, by the power of God, by the armor of
righteousness on the right hand and on the left, by
honor and dishonor, by evil report and good report:
as deceivers, and yet true; as unknown, and yet
well known; as dying, and behold we live; as
chastened, and not killed; assorrowful, yet always
rejoicing; as poor, yet making  many rich;  as
having nothing, yet possessing all things."
It has sometimes occurred to mne that the evidences by which a clergyman might at the present
time show that he had been a successful minister
of Christ, would be somewhat unlike those of the
Apostle Paul. It might be something like this:
"At an early age I lost both of my parents by
death, and, after obtaining the advantages of a common-school education, was under the necessity of
earning my own living. While thus occupied, during a revival in my native town I became, as I trust,
the subject of divine grace, and entered upon a
Christian life with all the zeal of a new convert. I
frequently spoke and prayed in the meetings of
4,5 
46        MfINISTRY OF THE GOSPEL.
persons of my own age. Soon, to my surprise, the
older brethren in the church urged me to prepare
for the ministry.  Being destitute of tie means for
procuriing an education, they assured me that by the
aid of the Education Society, together with that
of Christian firiends, I might, without difficulty, be
carried through a course of classical and theological
education, and, under the best auspices, enter the
ministry of the gospel. I had never thought of
the subject until it was suggested to me, but the
proposal was too flattering to be disregarded. I
was at once liberated from my previous engag,ement, and entered the academy at A.
" iere I found myself in the midst of young men
quite unlike those with whom I had previously
associated, and I painfully felt my deficiencies.
Being fond of study, however, and possessing,
perhaps I may say without vanity, somewhat more
than the usual facility for acquisition and adaptation, I was soon able to place myself on a par with
the best of them. In due time I left the academy,
with flattering testimonials, and entered the college at B.
"At college I maintained the standing I had
already acquired, and, to quote the words of the
apostle, profited above many that were my equals.
I regret, however, to say, that my religious principles did not here gain either in depth or earnest 
IS THE MINIS TR Y A PR OFESSI ON I
ness. I felt that I was for the time preparing for
future usefulness by intellectual improvement, and
that this must be the object of my greatest solicitude.  My officers of instruction were all professors
of religion, and some of them clergymen; but they
seemed to think their duty discharged when they
had awakened in us a love of science and letters,
and during my whole residence but one of them
ever conversed with me on the subject of personal
religion.  Miy piety suffered in consequence, though
I was guilty of no immoral conduct, and was a frequent attendant upon the meetings for prayer. I
must, however, confess, that bearing the cross for
Christ had not many practical advocates among us.
At the close of my course I received an appointment which gratified my friends, and graduated
with the reputation of being a correct disciple of
Christ.
"At the seminary, which I immediately entered,
my religious life was, in most respects, the same.
At first, the thought that I was now irrevocably committed to the ministry, produced in me a feeling
of solemnity. I prayed more frequently and more
earnestly, and strove to consecrate myself anew to
God.  Soon, however, I became more than ever
absorbed in study, and these feelings gradually
subsided. The kind of places most to be desired
in the ministry, was a firequent subject of our con
47 
48        MINI TR Y OF THE G OSPEL.
versation, and I labored assiduously to prepare
myself for a prominent position in our church. lTor
was my labor wholly in vain. I received several
invitations to preach, as a candidate, as soon as ny
theological course was completed.   I settled at
once in the flourishing village of C., at a salary of
one thousand dollars per annum. I preferred this to
a more public situation because its duties were not
oppressive, and I should have leisure to pursue with
less interruption the studies which I had commenced, and thus prepare for more extended usefulness. Here I succeeded in building up a prosperous
society, and, beyond my merits, was esteemed one
of the most promising ministers in that vicinity.
"I had been seven years pastor of the church at
C., when I received a call from a church in the city
of D., one of the most wealthy societies of our
denomination in that metropolis. The salary was
such, and the field of usefulness so great, that the
call seemed irresistible. It placed me at once in
affluence, while the labor, beyond preparation for
the Sabbath, was left very much at my discretion.
The miscellaneous business of such a position I
knew to be great, but I was at liberty to undertake
as much or as little of it as I chose; and I suppose
I have rather an aptitude for executive affairs. I
was always earnest in the cause of education, and
succeeded in inducing my church, a few years after 
IS THE MIN'ISTR Y A PROFZSSION f
my settlement, to establish a professorship in the
college at which I was graduated. At the follow ing commencement, to my  astonishment, I was
honored with the degree of Doctor in Divinity.
ly people have twice sent me to Europe, paying
all my expenses. They allow me as much time as
I desire for recreation, by which means I have been
in the enjoyment of excellent health. My house
is in one of the pleasantest parts of the city, and is
as well furnished as that of professional men generally. In my family I have been greatly blessed.
Two  of my  sons occupy prominent  positions:
one as a lawyer, and the other as a partner in a
most respectable mercantile house.  The youngest
has entered the ministry, and has for some time
been settled in the city of E.  My two daughters
are both well married, and I am surrounded with
every blessing which the kindness and respect of
the community can confer. Through the blessing
of God, I am permitted to look back on my life and
thank him for leading me into the ministry; for
rendering that ministry so successful, and bestowing on me so many tokens of his favor.  I could
not have been happier had I chosen any other profession.  Bless the Lord, O  my soul! and forget
not all his benefits."
I ask, would not this be considered a very successful ministry? Is it not, however, greatly un
4
49 
50       MINISTRY OF THE GOSPEL.
like that of St. Paul? The one represents the
apostolic, the other the professional view of the
minister of the gospel.
But we may consider this subject from a somewhat different point of view.  We may profitably
reflect on the terms by which the ministry is designated, and the human callings with which it is
most in analogy. We observe, then, that the minister of Christ is, in the New Testament, frequently
called a steward; that is, the upper servant in a
large household, whose principal duitty it is to distribute to the other servants their daily provisions.
Thus the apostle addresses the Corinthians: "Let
a man so account of us as ministers of Christ, and
stewards of the mysteries of God. Moreover, it is
required of stewards that a man be found faithftul."
"But with me it is a very small thing that I should
be judged of you, or of man's judgment: yea, I
judge not mine own self; for I know nothing of
myself [that is, I have no consciousness of acting
unfaithfully], yet am I not hereby justified. He
that judgeth me is the Lord." The apostle frequently in his epistles refers to this view of his
office. He exults that the dispensation of the gospel- that is, the duty of dispensing it as a steward
-is committed to him.
A steward is the person in the household to
whom the master commits the duty of distributing 
IS THE MINISTRY A PROFESSION?
to the servants the provisions needful for every
day. That which he distributes is wholly the propeity of his proprietor, not a particle of it belongs
to himself; and if he use any of it for his personal
advantage, he is an unfaithful servant. In distributing it among his fellow-servants, he has no right
to make use of anything that has not been put
into his hands for this purpose. HIe has power over
that committed to him, and no more; but what
has been thus committed he must distribute to the
last atom, for it is required of stewards that a man
be found faithful. HIis fellow-servants may desire
something more, or something different, but he
dares not listen to them for a moment.  They may
dislike the food, and ill-treat him because he will
not yield to their wishes. But all this matters not;
his account is not to be rendered to them, but to
his master; and therefore it is a small thing to be
judged by their judgment.  Nay, though he is
conscious of no intentional error, yet, having to
render his account to one who will examine it with
the most scrupulous exactness, he frequently trembles lest at last he should be found wanting.
Thus is it with the minister of Christ. He is
entrusted by the Mlaster with the duty of disl)ensing to his fellow-men the truth which God has
revealed to them; but especially with the news to
a perishing world of salvation by the blood of
51 
52        MIIS TR Y OF THE GOSPEL.
Christ. They are not his own ideas, but the ideas
of God.  He must deliver them all, keeping back
nothing.  He must communicate them to others
just as he receives them firom the holy oracle.
His fellow-men may like a part and not the whole,
or they may prefer something different; but it all
matters not: he must dispense precisely what has
been committed to him in the written word,
through the illumination of the Holy Spirit. His
account has not to be rendered to them, but to
God, who trieth the heart; therefore it is a small
thing to be judged by them, or of mnan's judgment.
God has entrusted him with the good news of salvation, and this he must make known in simplicity
and godly sincerity to all men; for every child of
Adam must perish without it. He must do this
everywhere, with unshrinking faithfulness. What
men may think of him is a very trifling matter.
It can neither condemn nor justify him, for it is
not before their tribunal that he is to appear.
N.ay, though aware of no dereliction in duty, he
dares not rely on his own consciousness of rectitude
as a justification before an all-seeing God.  Having
done all, he casts himself and all his services at the
foot of the cross, that, sprinkled with atoning blood,
they may, through the merits of the Saviour, be
accepted, having been cleansed through him from
all imperfection. 
IS THE MINIS TRY A PR OFESSI ON?
But we must go further, and reflect on the relation which the gospel steward sustains to his fellowmen.  He is sent to men perishing by famine and
dying around him. The food which he dispenses
is all that has ever been given for the supply of
their wants; aside from it there is no possible provision. They, however, have no appetite for the
food which he has to dispense, nor any confidence
in the benevolent proprietor who has sent him.
The duty of the steward, then, is not completed
when he has merely set the food before them. I-e
must, by every means in his power, strive to persuade them to partake of it, and "compel them to
come in." No matter who they are,-rich or poor,
young or old, wise or unwise, learned or ignorant,
-all are perishing, and he must endeavor to save
them all. He must use every means to show to
them their danger; he must convince them that
their necessity admits of no delay; he must teach
them the character of the benevolent proprietor;
he must exhibit to them the effect which the food
which he offers has produced upon others; and
above all exemplify theeffect which it has produced
upon himself, once perishing like themselves, but
now enjoying all the vigor of spiritual health, and
never cease until he sees them turn their fainting
eyes toward the rich provision that has been made
for them, eat it, and live forever. Would the
53 
1MINISTRY OF THE GOSPEL.
He must make his communication to the officers
of state, and to them exclusively. Not so with
the ambassador of Christ. In the Old Testament
we find nations addressed, and the communications from God are to them, and especially to
their rulers. In the New Testament we perceive
nothing of the kind; and but for the fact of persecu,tions, we should have no mention of nations as
such, or of the magistrates who governed them.
The gospel of Jesus Christ is a communication
made from God to each individual of the human
race. It is good news to be made known to every
creature. The ambassador is therefore sent with
his message, not to collective masses, but to every
individual souL
And again, an ambassador among men is commissioned to make known to those to whom he is
sent, simply the message of his sovereign.   He
has no command to persuade them to accept of
the terms which he offers.  When he has, in faithfuilness and kindness, made them known, his duty
is accomplished, and the responsibility rests with
them. But with the ambassador of Christ the
case is different. The Sovereign who has sent
him, the eternal God, has manifested the most
intense desire that our rebellious race should be
reconciled to him. He has made the most costly
offering in the universe to render our return to
56 
IS THE MINIST.R Y APR OFEfSSION?
authority of God, and is, at this moment, in rebellion against him. He has provided a most merciful way for their return to their allegiance, and
has sent his ministers as ambassadors to offer
them terms of reconciliation. The instructions by
which they are to be governed in this embassy
are made known in the New Testament. These
they have no authority to enlarge, abridge, alter,
or modify.  They are to make them known to all
men, in all plainness and simplicity.   All a-re
engaged in this rebellion, and to all, young or old,
polished or rude, learned or unlearned, the mlssage of God is to be delivered.  If the professed       -
minister of Christ propose any terms not offered
by his Sovereign, or if he fail to make them known
in all clearness, or if he clothe them in language
which cannot be understood, the souls of men are
lost, and he must be responsible to his Sovereign.
If, especially, he make the delivery of this message
the means of securing personal advantage, instead
of faithfully making known the will of the Master,
he is false to his trust; and the souls of sinners,
which he has bartered away for the applause of
mnen, will be required at his hands.
But the case of the ambassador of Christ has
some peculiarities. The ambassador ordinarily is
commissioned to a government, and all his dealing is with it, and not at all with inidividluals.
55
-,'.,
";, i hA, 
MINISTRY OF TEE GOSPEL.
He must make his communication to the officers
of state, and to them exclusively. Not so with
the ambassador of Christ. In the Old Testament
we find nations addressed, and the communiications firom God are to them, and especially to
their rulers. In the New Testament we perceive
nothing of the kind; and but for the fact of persecutions, we should have no mention of nations as
such, or of the magistrates who governed them.
The gospel of Jesus Christ is a communication
made from God to each individual of the human
race. It is good news to be made known to every
creature. The ambassador is therefore sent with
his message, not to collective masses, but to every
individual souL
And again, an ambassador among men is commissioned to make known to those to whom he is
sent, simply the message of his sovereign. lHe
has no command to persuade them to accept of
the terms which he offers.  When he has, in faithfulness and kindness, made them known, his duty
is accomplished, and the responsibility rests with
them. But with the ambassador of Christ the
case is different. The Sovereign who has sent
him, the eternal God, has manifested the most
intense desire that our rebellious race should be
reconciled to him. He has made the most costly
offering in the universe to render our return to
56 
IS THE MINIS TRY A PR OFESSION?
him possible.  lIe has sent his IHoly Spirit to
impress the truth upon the consciences of men,
and having done all this, -oh, infinite condescension!-he  draws near, and beseeches us to be
reconciled to him.  The ambassador  of such a
Father in heaven to his erring and lost children
has far more to do than officially to deliver his
message.   He is the  messenger to man  of a
beseeching God. Can he do less than devote his
whole energy to the work of persuading men to
return to their Father in heaven? The gospel
feast is prepared, and he is sent to scour the country- to go to the "highways and hedges, and
compel them to come in." At home and abroad,
publicly and from house to house, among the poor
and despised as much as among the rich and the
powerfill, among the young and the old, he is
everywhere to plead with men to be reconciled
to God. By every motive derived from the law
by which we are to be judged, from the holiness
and the love of God, firom the self-sacrificing compassion of our Lord Jesus Christ, from the fulness
and fireeness of the offer of salvation, from the
eternal realities of a world of happiness and a
world of woe, he is to urge men to be reconciled
to God through the death of his well-beloved
Son. In a word, the ambassador of Christ is to
devote his whole being to the work of preparing
57 
.MINISTRY OF THE GOSPEL.
souls for heaven, to the conversion of men from
sin to holiness, presenting theIn " without spot or
wrinkle, or any such thing, before the throne of
God."
Is this any more than a simple, though very
imperfect statement of the duties of the ministry
of the gospel, as they are made known in the word
of God? Is it, in any respect, exaggerated? If
in any, in what? It is not exaggerated; for no
language can exaggerate its responsibility.  We
all know the solemn errand on which the Son of
God visited our earth; and he himself has saild,
"As my Father has sent me, so send I you."  We
are sent to do the same work (the atonement of
course excepted) for which God became incarnate,
and who is sufficient for these things?
Is this work, then, to be accomplished by weekly
lectures on some social duty, enforced from the
teaching of natural conscience; or by a view of
the benefits which will accrue to the community by
the performance of it; or by a lifeless demnonstration of some doctrine of revelation, in the practical application of which neither speaker nior hearer
seem to have any mnore interest than if both were
inhabitants of the planet Jupiter; or by reading a
discourse on something collateral to religion, in
which the name of Jesus is never spoken, if even
referred to; or by a description of some locality
58 
IS THE MINISTRY A PROFESSION      5
in Judea, with allusions to the several classes of
individuals to whom the gospel was first delivered; or by an eloquent amplification of truisms
which no one ever disputed; or by entertaining
an audience for an hour or two every Sabbath,
without bringing home to their consciences their
obligations to repent and believe; or, in a word,
by so preaching that a careless sinner might attend our ministrations for months together without once being brought face to face with his own
conscience, or a convicted sinner be pointed to
the Lamb of God that taketh away the sins of
the world? Let any man read the New Testament,
and then judge for himself whether this is doing
the work of an ambassador of Christ to a revolted
and perishing world. Was this the way in which
the Apostle Paul did the work of a pastor at
Ephesus or Corinth, cities as renowned as ally at
the present day for learning, intelligence, or refinement?  Let him answer for himself: "And I,
brethren, when I came unto you, came not with
excellency of speech or of wisdom, delivering unto
you the testimony of God, for I determined to
preach nothing among you but Jesus Christ and
him crucified; and I was with you in weakness and
fear, and in much trembling, and my speech and
my preaching was not with enticing words of
man's wisdom, but in demonstration of the Spirit
59 
JIIINISTP Y OF THE GOSPEL.
and of power." In this way did the apostle build
up a church in the city of Corinth.
Looking at the ministry of the gospel from this
point of view, how is the office degraded when we
speak of it as a profession, or when we derive
our rules for the discharge of its duties from
any calling upon earth! Suppose an ambassador
from any court of Europe should appear among
us, and, declaring himself a professional man,
should measure his duties and responsibilities by
the rules which governed the lawyers and physi cians at Washington? Could words express the
contempt which he would inspire in the breasts of
the people to whom he was sent, or in the mind
of him who commissioned him? Peace or war,
the happiness or misery of millions, depend on the
manner in which he discharges his duty; and, forgetful of all this, he yields himself up to the manners of the men by whom he is surrounded.  lie
will neither read nor write a despatch, he will
neither make nor attend to a communication, if it
will interfere with his attendance at a ball or the
betting at a horse-race. We, as ministers of the
gospel, claim to be the ambassadors of the Sover
eign of the universe to our lost fellow-men. If we
make such a claim, let us act in a manner that
shall correspond with it.
Yours, truly.
60 
LETTER IV.
PREACHING THE GOSPEL. - THE CONVERSION OF
SINNERS.
MY DEAR BROTHER:
E have delayed long enough on the profes      sional aspect of the ministry: let us proceed
to consider this calling from another point of
view.
The duties of a minister beseeching men to be
reconciled to God are of three kinds: First, public,
or preaching; second, private conversation with
individuals; and thirdly, exemplary, or the mnanifestation of the truth by his daily life. These are
all demanded by the nature of his office. He cannot fully discharge his duty unless his influence is
felt in all these directions.
Let us, then, first consider that part of a minister's duty which is discharged in the pulpit, or
preaching.
The object of the ministry, then, is, in the first
place, to persuade men to be reconciled to God;
and in the second place to establish those who have
been reconciled in all holy practice, so that he may 
MINIS TRY OF TEE G OSPEL.
present them faultless before the throne of God.
Just in proportion as he attains these ends, is his
ministry successful. If they are not attained, no
matter what else he may have done, his ministry
has been a failure. It matters not how much he
may have been applauded for eloquence, or how
firmly he may have established a reputation for
thorough scholarship or accomplished rhetoric, or
have acquiredrank and position in the denomination to which he belongs, or how large and influential a congregation he may have gathered; if he
have neither converted sinners to Christ, nor confirmed saints in holiness, his life, so far as the ministry is concerned, is a blank, on which the Spirit
of God has never written a syllable.
But if such be the exclusive object of the ministry, it is interesting to inquire, How may it be
attained?  The apostle shall answer this question
for us: "We have renounced the hidden things of
dishonesty, not walking in craftiness, nor handling
the word of God deceitfully; but by the manifestation of the truth commending ourselves to every
man's conscience [not his taste or imagination] in
the sight of God." But what truth? The truth
of Aristotle, or Plato, or Socrates, or truth made
known to us by the light of nature? Oh, no! this
is not what the apostle termned the truth which he
manifested to the consciences of men. Hle had been
62, 
PRB~A CHING-CONVERSION OF MEN.
commissioned to make known the most astonishing
truth that had ever fallen on the ears of men: that
God had provided for a world justly dloomed to
eternal death a way of reconciliation, through the
death of his well-beloved Son; and that glory,
honor, and immortal life were freely offered to every child of Adam who would repent and believe.
Compared with this, every other knowledge seemed
to him frivolous and contemptible.  "I count,"
said he, "all things but loss for the excellency of
the knowledge of Christ Jesus my Lord."
Now this wonderful truth, and all that God has
seen fit to make known in connection with it, is
contained in the sacred Scriptures.  The Sav4our,
and the men who were inspired by him, have revealed to us in the language of men all that we
shall ever know of the unseen world, and of the
way in which we shall secure our eternal happiness.
God has promised to accompany this truth by the
influences of his Holy Spirit, by which alone it
can be made effectual to the conversion of men.
Hence the duty of the minister of Christ is plain.
His object is to convert men.  They are to be converted by the manifestation of the truth of revelation. There, as I have said, he finds the ideas of
God in the language of men.  These he presents
to the consciences of men. He must do it with
plainness, simplicity, and with unshrinking fidelity,
63 
.MINISTRY OF TUE GOSPEL.
knowing not the persons of men, but speaking
solemnly in the fear of God. To suppose that he
can add to the impressiveness of the word of God,
by strengthening it with the reasonings of men,
seems to me to be arrant folly. No reason can
ever be so strong for any belief as the simple fact
that God has said it.
All this, at least, is acknowledged by our universal practice. When we preach we always take,
ostensibly as the basis of our discourse, some passage of the word of God. This is called a text;
and without it, our communication may be an
oration, a speech, a lecture, or an essay, but it is
never called a sermon. But why take a text?
Simply because we profess in preaching to unfold
some idea of inspiration, and, on the authority of
God, enforce it on our hearers. If this be not our
intention we need no text at all; or we may as well
take one from Bacon's Essays or any other work,
as from the Scriptures. This being so, it is not
enough that we take for our text the words; we
must take the ideas of the sacred Scriptures. It
is not that some idea analogous to that in the text
may be found in the Bible; we must endeavor to
ascertain the precise idea communicated by the
Spirit of God in that particular passage. It is not
enough that what we utter may be true; we must,
by manifestation of the truth revealed to us by
64 
PREACHING-CONVEERSION OF MEN6.
God, commend ourselves to every man's conscience.
It is this alone to which the promise of the Holy
Spirit is given, and we can ask for his aid in unfolding nothing else.
Hence it is not preaching the gospel to select a
phrase of really no moral significance, or the relation of some incidental event, and make this the
basis of what we call a sermon. For instance,
suppose we take for our text Luke xxiv. 13: "And
behold two of them went that same day to a village
called Emmnaus, which was fromn Jerusalem about
three-score fuirlongs."
We mnight begin by a learned discussion on the
length of the Jewish furlo(ng; we might compare
it with the Roman measures of distance, with the
Persian parasang, with the furlong in use among
us; and thus determine, with apparent accuracy in
mniles, rods, andl yards, how far Emmaus was from
Jerusalemn. We might then inquire where this
village stood, whether east, west, north, or south
from Jerusalem, and inform our audience of all the
places now existing which have been taken for this
locality, with the reasons which have been adduced
in favor of each. If, as might be the case, the
preacher himself had visited Jerusalem, he might
tell us of the labor he had spent in the personal
investigation of this subject; how carefully he had
-)acedl tihe distance between  Jerusalem   and the
5
65 
MINIS TR l; OF THE GOSPEL.
various localities which claimed to be the village
of Emmaus. He might describe the nature of the
soil; the loveliness of a summer morning in Judea;
the face of the country; the conversation of his
Arab guides, and their incessant call at every turn
of the road for additional bucksheesh. Finally, he
might return to the point whence he commenced,
by confessing that, with all this laborious inquiry,
he had been unable to ascertain the locality of
Emmaus, and that probably the very foundation
of the little village had been erased from the face
of the earth. He might close by inquiring who
the two disciples were to whom reference is made
in the text; imagine their feelings as they ascended
the hill that gave them a full view of'Jerusalem,
and their feelings as they descended it, and the
wicked city was hidden from their sight. He
might commence the service with a solemn prayer
that the truth of God might be made effectual to
the conversion of sinners and the edification of
saints; the music might be performed with artistic
skill; all things be done decently and in order, and
the audience dismissed with the apostolic benediction; but, I ask, is not all this trifling with the souls
of men? It may all be very proper for an antiquarian lecture; but is it the work of an ambassador of God to men dying in sin, and who must
soon, with their pr eacher? stand before the judgment-seat of Christ?
66 
PREA CHING-CONVERSION OF MEN.
I have said that the minister should make known
to his people the idea conveyed in the text. It is
not his business to enter upon the metaphysical
doctrines on which it may be supposed to rest, or,
leaving the truth made known by the Spirit, to discourse upon the inferences which he may draw
from it. For instance, a man might take for his
text Luke xiii. 3: "Except ye repent, ye shall all
likewise perish."
He might commence with a recital of the various opinions which have been entertained concerning the event which gave rise to this saying of the
Saviour.   Who  were these  men  whose  blood
Pilate mingled with their sacrifices; and did this
event occur at Jerusalem, or in Galilee; and for
what cause was this cruelty inflicted? This naturally leads to the history of Pilate; his appointment as procurator of Judea; his general character
for cruelty, meanness, and cupidity; his deposition
by Vitellius, and his subsequent death by suicide.
After this introduction, in which really nothing
is introduced, the preacher proceeds to the body
of his work. HIe is to discourse about repentance.
The subject is important, and it is necessary to
commence with first principles. The world is full
of changes. This important fact he renders inmpressive by many illustrations drawn from the
various appearances of nature. Some changes are
67 
MINISTRY OF T7E GOSPEL.
for the better, and some for the worse. This admits
of copious illustration.   Changes in morals  are
either those of inward princip)les, or outward practice. The latter follow the formtner; for if we change
our principles, it is natural that we change our
practice. This idea is also capable of large amplification, and may lead us into the consideration of
the power of motives over the will. Hence the
importance, when there is a change of our principles, that it be a change for the better; otherwise
it can lead to no good result. Repentance is a
change of this kind; it is a sincere regret for the
past, with a solemn intention to reform our practice for the future. Such a change is always productive of the best results.   To  produce  such
changes temperance societies have been formed,
and have been very successful. In fact, it may be
remarked generally, that the object of all true
reformations is to change the principles of men,
and thus amend their practice. This idea is also
capable of being very powerfully enforced. If
such be the universal law of our being, how great
must be the benefit to our souls when the change
in question has to do with our relations to God!
The application of these reasonings is evident.
We should continually examine our principles of
conduct; and if we find them to be wiong, we
should change them at once for such as we see to
68 
PREA CHNG - CONVERSION OF MEN.
be right, at the same time taking care that there
is a corresponding change in our conduct. So,
above all, if we find on reflection that the principles which have governed our relations with God
are incorrect, we should at once abandon them,
and replace them by such as are consistent with
his will. Let us do this, and show by our conduct
that this change of principles is sincere, and we
shall thus escape his displeasure and attain to his
favor.
Now if this were clothed in a style of unexceptionable rhetoric, interspersed with illustrations
fi'om science and history and the occurrences of
every-day life, and delivered with animation and
zeal, who doubts that it would pass with a large
part of many a congregation for what is called a
splendid effort? The style was polished to a hair;
the history of Pilate exhibited research; the illustrations, drawn from a large range of knowledge
and observation, were apposite; and what could
ally one ask for more? The sermon may be laid
away in a safe place, and become one of the stockdiscourses of the author.
hait, I ask, in all seriousness, is this preaching
the gospel?  Must it not require a considerable
degree of modest assurance to call together an
assembly, many of whom  are intelligent men, to
listen to the amplification of such a string of tru
69 
70        MINIS TRY OF THE GOSPEL.
isms? Or, suppose a sinner had come into this
assembly asking, "What must I do to be saved?"
what word in either of these discourses would have
indicated to him the way of salvation? Or, were
a man an habitual attendant on just such preaching, how would he ever learn the danger of a life
of impenitence, or be taught to flee to Christ for
eternal life? When such a preacher and his people stand together at the bar of God, I fear that
they must have a most appalling meeting.
How, then, shall a minister of Christ select a
text which shall be in truth the foundation of a
sermon? Hle is an ambassador of Christ; and an
ambassador is commissioned to make known to
those to whom he is sent the precise ideas committed to him by those who have sent him. The
minister must do the very same thing. The ideas
which God desires him to make known to his
fellow-man, are contained in the written word.
Let him choose his text, and endeavor to ascertain
its meaning by deep meditation and solemn and
earnest prayer. I believe that he who seeks the
meaning of the word of God with an humble,
fervent, and devout desire to know the mind of
the Spirit, will rarely wander far from the truth,
and will never fall into fatal error. Let him use
all the aids in his power; but principally let him
read and re-read, looking upward for the illumina 
PREACHING -CONVERSION OF MEN.
tion of the Holy Spirit, and he will not look ill
vain. When ministers shall read the Bible a great
deal more, and read it with more humble reliance
on the teaching of the Spirit, I think we shall
have a greatly improved interpretation of the
word of God fiom all our pulpits. I fear that in
this respect many of us are greatly deficient.
Let the minister use all the means which God
has placed in his power to understand the meaning of the text.  Let him then ask, How can this
idea of God be made most useful to those whom
I am called to address? Let his sermon be the
text expanded, and the text the sermon contracted. Let him strive to be the medium of
communication between the Spirit of God and
his hearers. He is not the servant of man. He is
not called to please men, but God. He must
preach the preaching that he is bidden, whether
men will hear or whether they will forbear. Without doing this, he may accomplish many other
things, but without doing this he can never
expect the blessing of God upon his labors, nor
can he say, when he has finished his course, "I am
free from the blood of all men."
But it is hardly enough that a man declare the
message of God with clearness and simplicity.
This of course is indispensable. But it is to be
remembered that he is to declare it to men dead
71 
.JINISTRY OF TIHE GOSPEL.
in sin, infatuated with the love of the world, the
slaves of their own ima(ginations, desires, and lusts.
They do not love the Sovereign whom he repre sents, and the language of all their conduct is,
"Who is the Lord, that I should obey  himi?"
The mighty God condescends through him to
beseech them, and he is commanded to pray them
to be reconciled to God. The case, when looked
upon in its simple reality, is the most solemn of
which the mind can conceive.  A company of iii mortal beings, rapidly approaching the end of
their probation, is in danger of eternal death;
and we are sent with the good news  that  a
way of escape has been provided, and that the boon
of eternal life is offered freely to every one of
them.  It is of vital importance that they shall
believe what we say.  But can they believe that
we believe it ourselves, unless we put our whole
soul into our message, anxious for nothing but
their salvation?  Simple, honest, affectionate earnestness is of vastly more value than argument.
This leads me to observe that to the preacher
of the gospel moral preparation for the pulpit is
of far more importance than intellectual, though I
fear it is apt to receive far less of our attention.
If we satisfy ourselves that we have clearly set
forth the truth, we are prone to feel as though our
whole work was accomplished. But we may do
72 
PR LA CIV-G - CON VERSION OF MELN.
this without awakening a single emotion, wvithout
prompting a siingle sinner to ask, "Whlat shall I
dclo to be saved?" We handle the most solemn
truths too much in a professional way.  If we
have a well-digested and well-written discourse,
we think that is enough. We are all liable to
lose sight of the fact that, in a most important
sense, we are responsible for the souls of the people committed to our charge.
A soul deeply impressed with a conviction of
the infinite holiness of God, a heart touched with
tenderness for the men before him who are perishing in sin, and burning with zeal to be the means
of saving them from eternal death and bringing
them to the cross as trophies of a Saviour's love,
constitutes the best preparation for the pulpit.
We need the aid of the Spirit of God and  the
fulfilmnent of the Saviour's promise, "Lo, I arn
with you always, even unto the end of the world."
But this cannot be attained without a great moral
effort; it is the fruit of humble and earnest prayer
and deep and holy meditation.  In this respect
we are, I fear, lamentably deficient. Worldly
motives are sufficient to lead us to seek for lucid
arrangement, clearness of thought, beauty of style,
,qandl all the graces of rhetorical embellishlment; but
nothing except a present consciousness of love to
Christ, and burning zeal for the salvation of men,
73 
74    -MIN-STR Y OF TlE G OSPEL.
will furnish us with the right moral preparation.
Alas! my brethren, how often do we enter the
pulpit with worldly hearts, to urge upon men the
danger of worldliness! How often with hard and
stony hearts do we preach the necessity of peni tence! How often do we urge our brethren to
live nearer to God, when we ourselves stand more
than they in need of the exhortations which we ut ter! How often have we spoken of the solemnities
of death and judgment, when our conversation,
on leaving the house of God, renders it evident that our words have had no effect upon ourselves! Is it, then, any wonder that our preaching
has so little effect? What servant of God, upon a
review of his ministry, will not confess that this
has been his great deficiency, and the sin for
which he most needs the forgiveness of God?  If
we gave as much attention to the preparation of
our hearts as to the preparation of our sermons,
how different would be the account which we
should render at a coming day! Are not many
of us in this respect verily guilty of the blood of
our brethren? When we all repent and reform,
when we never enter the pulpit without a solemn
conviction that we are standing between the living
and the dead, and when, after every sermon, we
can say, in the presence of God, I am clear from
the blood of these immortal souls, what a change 
PREA CIIING-C ONVERSION OF MEN.
will be wrought in all our congregations! The
people would throng our churches, not to spend
an hour pleasantly on the Sabbath day and to
listen to music which during the week they had
heard at the opera, but because they heard that
God was with us of a truth. We should be saved
the labor of preaching on the evidences of revelation; for the proof that Christ had ascended, and
was shedding abroad that which they saw and
heard, would be palpable to every mind. The
day of Pentecost would not be an event to berecalled from the depth of twenty centuries, but a
visible fact in the present; and, as the prophet
foresaw, the windows of heaven would be opened,
and a blessing poured out so that there would not
be room to receive it.
I conclude this letter with the entreaty that
you, and every one who is waiting for the salvation of Israel, will pray for us who minister at the
altar, and for the outpouring of the Holy Spirit,
that this day may be hastened, and all flesh see
the salvation of God.
Yours, truly.
75 
LETTER V.
TIlE EDIFICATION OF BELIEVERS.
MY DEAR BROTHER:
N  my last letter I considered the duty of a miin     ister of Christ as a preacher of repentance.
This, however, is but a part of his duty.  It be longs to his office to be the means not only of
converting sinners, but of establishing saints ill
the most holy faith. To this other part of his
duty let us now direct our attention.
These two departments of service are not,
however, so  dissimilar as it might  at first be
supposed.  We not unfrequently hear ministers of
the gospel spoken of with disparagement, because
they do nothing but convert sinners. They are
considered as a subordinate class in the ministry;
somewhat fanatical; destitute of solid theological
learning; unable to build up the church in the
knowledge and faith of the gospel. I do not
doubt that among those called evangelists there
have been many, to whom this description applies,
whose only effoit is, by  the use of all means, 
THE EDIFICATION OF BELIEVERS.
within a given time, to collect as many as possible
into a church; who go from place to place, awakening a transient excitement, of which the results
are fir fiom satisfactory.  This is not the kind
of preaching which we would recoiminend.  We
would have the pastor himself, not the itinerant
evangelist, so preach the gospel that by the blessimg of God there shall always be many inquiring
in earnest what they shall do to be saved, and
that every communion season shall welcome to
the church a company of recent converts. In a
word, I would say that a state of continual revival
is the proper and normal condition of a chlurch
of Christ.  Nothing can more certainly promote
its spiritual growth than this moral condition;
nothing so much calls into exercise all the graces
of the Christian character as beholding the work
of God in the conversion of sinners. It calls upon
every drowsy Christian to awaken and do again
the first works of repentance and faith. It summons the established Christian to new and more
self-denying effort, and gives an unwonted reality
to the solemn truths of the world to come. It
unveils their own hearts to the self-deceived,
recalls backsliders firom their wanderings, and fills
the'whole church with the spirit of humility, love,
penitence, and zeal.  When  a church is blessedl
with fiequent conversions, their eff,ets upon the
77 
MINISTRY OF THE GOSPEL.
souls of Christians are continually manifesting
themselves. Nor are these results merely emotional. Alien read their Bibles more; they pray
more earnestly for the illumination of the Holy
Spirit; they are in the habit of conversing with
each other and with unconverted persons on the
subject of the soul's salvation; and they cannot
live thus without much and deep reflection on the
most important doctrines of the gospel. Thus
they grow in grace and in the knowledge of our
Lord Jesus Christ.
The object of the minister of Christ is not only
to convert sinners, but to build up saints in the
most holy faith.  "Whom  we preach," said the
apostle, "warning every man, and teaching every
man, in all wisdom, that we may present every
man perfect in Christ Jesus." Such should be
the object of all the apostle's successors, first to
warn, and secondly to teach.
The teaching for the edification of believers
may be either doctrinal, experimental, or practical.
Let us briefly consider each of them.
A deeper insight into the truths of revelation is
the condition by which all spiritual growth is
limited. The Scriptures contain the message of
the eternal God to every individual of the race
of man; and it is of the greatest importance to
every individual that he understand it.  "All
78 
THE EDIFICATION OF BELIEVERS.
scripture is given by inspiration of God, and is
profitable for doctrine, for reproof, for correction,
for instruction in righteousness, that the man of
God may be perfect, thoroughly furnished unto all
good works." To advance this knowledge, is one
of the most important ends for which the ministry
was instituted. The apostles frequently, and in
the most earnest manner, urge upon their converts to increase in the knowledge of God; indeed, they hardly ever press the necessity of growing in grace, without, at the same time, urging
the importance of a deeper understanding of the
truths of religion. It is evident that a Christian
can meditate on divine truth only as he has a
knowledge of what it teaches; he can defend religion against its adversaries only as he knows
what it is that he has to defend; he cannot be
prepared to encounter temptation, persecution and
trial, "the day of battle and of war," unless he is
furnished with the whole armor provided for him
by the Captain of his salvation.
The aim of the minister of Christ should, therefore, be, to make his people first of all acquainted
with the great truths of the gospel, and to make
these throughout the burden of his message. It is
by these alone that the Christian life is maintained.  "As new-born babes," says the apostle
Peter, "desire the sincere [pure] milk of the
79 
.MINISTRY OF THE GOSPEL.
word, that ye may grow thereby;" not fancifuil
human deductions from the word, but the purle,
unadulterated word itself.   We all know the em inent usefulness of Legh Richmond as a minister of Christ. His biographer informs us that he
was often heard to declare "that two great subjects pervaded the Bible- sin and salvation from
sin; and that these ought to form the basis of the
Christian ministry.   In his addresses  firom the
pulpit he never failed to point out, distinctly and
forcibly, man's ruin by the fall; his condition under
the law, and his moral inability to deliver himself
by any power or strength of his own; the divinity and incarnation of the Son of God; free and
full justification through faith in the atoning blood
and righteousness of the Redeemer; the nature of
justifying faith,  its fruits  and evidences;  the
ag,ency of the Holy Spirit in the regeneration and
sanctification of believers; and the necessity of a
renewed heart and of holiness of life, not as a
title to heaven, but as a meetness for its enjoyment.
"These doctrines have been the food of the
church in all ages, the mnanna which has sustained
her children in the many and diversified scenes of
human trial and infirmity; they have been the
soing of their pilgrimage, their joy in tribulation,
their light in darkness, and their guide to life and
immortality."
80 
THE EDIFICATION OF BELIEVPERS.
I would ask, Are these topics, and others just
like them, presented with sufficient frequency, dis tinctness, and earnestness to our congregations?
Do they form the subject-matter of conversation
among Christians? Let us take the evidence
filrnished by an ordinary conference meeting. A
few exhortations to repent, urged in almost the
same words by some two or three, and these gen erally the same persons, form the matter of most
of our meetings of this sort. When do we hear
private Christians speak of the great doctrines of
the gospel as if they were in the habit of reading
the Bible and reflecting upon it? At an agricul tural meeting men talk firee]y of agriculture. At
a meeting of chemists they talk of chemistry
in its various aspects, theoretical and practical.
At such meetings men present their views oni
every matter of interest; they tell their experiences, - what they have done, when they have
succeeded, and when  they have failed.   Why
should not Christians, when  they come together,
act on the same principles?
But it may be said that our hearers all have the
Bible in their own language: the world is filled
with books needful for the instruction of men in
the knowledge of the truths of the word of God:
this work may safely be left to Sabbath schools
and Bible classes. Is the aid of the minister
6
81 
82        MINISTRY OF THE GOSPEL.
required to do for the people what they can do
for themselves?
In reply to this, it may be asked, What, then, is
the need of the ministry at all? If the people can
know their duty, and find for themselves the motives for performing it, why not abolish the ministry altogether? If the progress of the age has
been so rapid that it is in advance of the ministry,
and now, without the ministry, can do what formerly it could only do with it, then has the ministry become valueless, and we may, without loss,
dismiss it.
But I suppose a great object of the ministry to
be, to lead our hearers to study the Bible for themselves. The minister of Christ is set apart not to
deliver his own theories, or to discuss matters
merely incidental to the truths of the gospel, but
to make known to men the ideas of the living
God contained in the Scriptures. His preaching
should teach men to understand the Bible better,
and to love it more.  That minister has nobly accomplished his labor who has been the means of
rendering his people earnest, devout, and intelligent students of the Scriptures. As I have said
before, in preparing to preach, the minister should
ascertain, as far as possible, the very idea communicated by the Spirit in the text which he has
chosen. If he have done this, the text will fasten 
THE EDIFICATION OF BELIEVERS.
itself upon the mind of the hearer, the sermon
will enable him to understand the text, the text
will enable him to remember the sermon, and both
will be treasured up for spiritual instruction.
But all this benefit is lost when a text is taken
merely as a matter of form, simply as a motto,
with which the ensuing discourse has no connec
tion; or when some isolated phrase is taken as a
text, and a large part of a discourse is employed in
showing that an inference may be drawn from it
which every one sees to be entirely alien from the
obvious scope of the passage. Is it any wonder
that men come to consider the Bible unlike any
other book, a book of riddles, in which every sentence may be made to mean whatever the preacher
pleases, and which no one but the preacher is able
to explain? Is it any wonder that Christians lose
all confidence in their power to explain for themselves a book which is susceptible of so great a
variety of almost opposite interpretations?
And here it may not be inappropriate to ask,
Why is it that expository preaching has so entirely
died out among us? When ministers had comparatively little theological education, such preaching was very common.  It was entirely destitute
of theological learning, but it was simple and devout, and in most cases threw some light upon the
subject, and, at any rate, generally induced tho
83 
MINISTRY OF THE GOSPEL.
hearers to examine it for themselves. Now, when
eight or ten years are spent in the study of language, and in preparation for the ministry, we very
rarely hear anything of the kind. Can it be that
after all this study men are unwilling to trust
themselves to explain and enforce a paragraph of
the word of God? Or is it supposed that this kind
of preaching is beneath the dignity of the pulpit,
and is to be resigned to Sabbath schools and Bible
classes? But I will pursue the subject no further
in this direction. Let every minister ask himself
whether he has not been deficient in this respect.
The benefits of expository preaching are manifocld. In the first place, the particular passage, with
its connections, the scope of the thought, with the
special force of its individual expressions, are laid
open to the mind of the hearer. It will henceforth
be a bright spot,:which will shine with a clear light
in all his subsequent readings. If its practical aind
experimental lessons have been adequately set
forth, he will turn to it with a never-failing interest in the constantly recurring vicissitudes of life.
From one such passage he will derive a more distinct knowledge of duty, from another he will learn
how to guard against or to resist temptation, and
from another he will seek sustaining grace in affliction; and thus his Bible will be studded with gems
which he probably would otherwise never have
84 
TIHE EDIFICATION OF BELIEVERS.
discovered.  How many of our congregations at
the present day have had their Bibles thus enriched
by the expositions of the minister of Christ?
But we may go further. By thus becoming
familiar with the manner in which the minister
unfolds the word of God, the hearer learns to do
it himself.  He acquires the power of putting his
whole mind into immediate contact with the word
of God. He finds that there is an important meaning in every paragraph, and he has faith to believe
that he can discover that meaning if he will. He
sees it done every Sabbath by another: why should
lie not do it himself? The Bible ceases to be to
him a book of riddles, or of broken, disconnected
sentences, but a book which he is confident that
God meant him to understand. He prays for the
aid of the Holy Spirit; he reads a passage over
and over again with the best (and these are cornmionly the briefest) aids in his power, and, more than
all, with the humble and earnest desire to know
the whole will of God that he may do it. Following the example of his minister, he seeks for the
leading thought of the passage; he seeks for its
connection with that which immediately follows;
he observes how these bear on the next. He thus
gains a knowledge of the direction in which the
thoiught is moving forward. Hence the connection
of the several parts with each other becomes ob
85 
MINISTRY OF TEE GOSPEL.
vious. At last, a line of light shines upon this announcement of divine truth by which each portion
is made severally luminous, and each casts its light
upon every other. He reads and reads again, and
at every repetition his soul comes into more intimate  communion with the divine idea on which he
meditates, until, with Watts, he can say:
"And when my spirit drinks her fill
At some sweet word of thine,
Not mighty men, who share the spoil,
Have joys compared with mine."
Is it not worth the effort of a lifetime to produce
such an effect as this on immortal souls-souls for
whom Christ died? Compare with it the reputation for rhetorical skill, the praise of fine writing,
the thanks of gay disciples "in language soft as
adulation breathes," for the intellectual treat which
they have enjoyed, and how contemptible do they
all appear! It is the will of Christ that we should
"feed the church of God, which he has purchased
with his own blood;" and does it not become us
to "be about our Master's business "?
The Scriptures abundantly teach us that the
carnal mind is enmity against God, not loving to
retain God in its knowledge. They also teach us
that in regeneration, without which we cannot see
the kingdom of God, the affections of the soul are
86 
THE EDIFICATION OF BELIE VERS.
changed, and are set on things above and not on
things on the earth. The renewed man has a new
object for which he lives: it is Christ who died
for him and rose again. The things which once
awakened in him the keenest interest have now
lost their power to charm him. His paramount
desire is not to please himself, nor his fellow-men,
but God, who trieth the heart, and who so loved
him that he gave his Son for his redemption.
But the heart of the believer is only imperfectly
sanctified. Habits which have been the growth of
a lifetime are not at once eradicated. Impulses
that from infancy have never known restraint,
require many an effort before they can yield a
cheerful submission to the divine will. Associations tending to evil that are awakened by everything around us, cannot in a moment be annihilated.
But all these once cherished or scarcely observed
tendencies are now the burden and grief of the
renewed soul. His aim is to be perfect, as his
Father in heaven is perfect. He knows that if he
yield himself to the practice of any sin he cannot
be a disciple of Christ. Hence the warfare of
which the Scriptures speak, of the flesh against
the spirit. Hence the ceaseless conflict which is
going on within him, the striving of the new man
against the sin that dwelleth in him. His spiritual
enemy is ever on the alert to surprise him in an
87 
MINISTRY OF THE GOSPEL.
unguarded moment, and pollute his best services
with sin. All these enemies of his soul he must
resist; nay, all of these he must conquer; for the
crown of eternal life is given only to the victor.
"To him that overcometh will I give to sit with
me in my throne, even as I have overcome and am
set down with mny Father in his throne."
Now, it is obvious that such a life as this must
have its own peculiar experiences, and it can attain its object only by the aid to be derived fromn
the teachings of the word of God. The youthful
Christian needs to be instructed in the nature of
that law to which his whole life is to be subjected,
and which is quick and powerful, piercing to the
dividing of the soul and spirit. He should be
taught its bearing upon all his conduct, whether in
thought, or word, or action. He must be instructed
in the mode of resisting the first approaches of
evil, and of banishing at the outset what seem to
be only little sins. If he loses the fervor of his
first love and is in danger of turning back into the
world, he must be taught the peril of his position and the only way of escape. Or, if he has
been overtaken by sin, and is overwhelmed with
a consciousness of guilt, he is to be brought in
penitence and self-loathing to the cross of Christ,
crying out fiorn his inmost soul, "Create in me a
clean heart, O God, and take not thy Holy Spirit
88 
THE EDIFICATION OF BELIEVERS.
from me." Nor is this instruction needed alone by
the young. Christians of every age need the warnings and cautions of a Christian minister. They
all have their sorrows, their joys, their disappointments, depressions, and temptations, each belonging
to a different period of life; for this warfare ceases
not until death. The truths adapted to each case
are treasured up in the word of God for his use,
and from them the minister is to draw things both
new and old, and to present them in public and in
private. On no subjects can a minister discourse
with greater profit to his brethren than such as I
have here indicated.
Nor is this all.  The child of God is living in a
world lying in wickedness, in all its aspects adverse
to a life of faith. The things that are seen and
temporal, its wealth, its power, its pride of life, its
sensual pleasures, attract us, and without ceaseless
vigilance unto prayer, with humble reliance on the
Spirit of God, we shall be led away until our feet,
like those of Bunyan's pilgrim, stumble on the dark
mountains. These, then, are the various vicissitudes
of life which are sent for the trial of our faith, or for
the sake of fatherly chastisement. Prosperity is a
sore trial to the disciples of our day. The love of
riches grows by what it feeds on; and if in the time
of Christ it was hard for a rich man to enter into
the kingdomn of heaven, we fear it is no easier now.
89 
90        MINISTRY OF THE GOSPEL.
Then the love of his Father in heaven is seen in
the removal of these idols, to show him how poor
a portion is anything earthly. Sickness, pain, and
bereavement are employed for the same blessed purpose. Now, all these varied experiences are sent to
us for one definite end, our advancement in holiness.
But the Christian will learn thus to esteem therm
only by contemplating them in the light of the
word of God; in reliance on the exceeding great
and precious promises. It is the privilege of the
minister of Christ to bring these spiritual consolations before his people, to render them skilful in
the use of all the weapons of the holy warfare,
that they may be beforehand prepared to meet
every trial that shall assail them. How blessed is
the church that is thus strengthened with might,
by the Spirit, in the inner man! When prosperity
is sent they receive it with thankfulness, rejoicing
that they have more to consecrate to the service
of God. When disaster overtakes them, or bereavements crush them to the earth, or trials more
bitter than bereavements agitate every feeling of
the soul, they know that the hand that presses
upon them is the hand of a Father, and say, with
Job, "Shall we receive good at the hand of the
Lord, and shall we not receive evil?" or, with a
greater than Job, "The cup which my Father hath
given me, shall I not drink it?" Blessed is the 
THE EDIFICATION OF BELIEVERS.
minister who is thus the means of training souls
for heaven, and who sees the people of his charge
always and everywhere witnesses for Christ. Their
outward conduct testifies to the worltl that religion
is a reality, while the inward life, that sustains and
governs it, is nourished by the indwelling of the
Spirit of God. Cowper's well-known lines exquisitely describe such a relation between a Christian
pastor and his people: —
"By him the violated law speaks out
Its thunders; and by him, in strains as sweet
As angels use, the gospel whispers peace.
lHe'stablishes the strong, restores the weak,
Reclaims the wanderer, binds the broken heart,
And, armed himself in panoply complete
Of heavenly temper, furnishes with arms
Bright as his own, and trains, by every rule
Of holy discipline, to glorious war,
The sacramental host of God's elect."
-TASK, BOOK II.
Intimately connected with this branch of our
subject is the distinct and discriminating exhibition
of the evidences of Christian character.  This will,
in part, be accomplished by the experimental
preaching of which I have just spoken. When we
set forth the dealings of the soul with God, the
joys and sorrows, the temptations and deliverances
of a religious life, even without reference to the
91 
92        MILVISTRY OF THE GOSPEL.
difference between all this and the experiences of
the ungodly, we might, perhaps, expect that men
would make the application for themselves, and
determine whether or not they were regenerate
men. Such is manifestly the tendency of such
preaching, and hence the proof of its great impor tance. But so manifold is the deceitfulness of the
human heart that men will, if possible, escape
the force of any truth that would lead to conse quences which they dislike. We must, therefore,
come nearer, and so present the evidences of per sonal piety that no man, if he will give attention
to what we say, can possibly mistake them.
What these evidences are I need not specify;
they may be found on every page of the New Tes tament. If religion supposes a total change in the
most important moral affections; if in regeneration
enmity to God is transformed to filial love; if the
love of sin is exchanged for the love of holiness;
if self-denial for the good of others assumes the
place of selfishness; if the soul is animated with a
desire in all things to do the whole will of God; if
it is enabled to look with a holy contempt upon all
that this world can offer when it stands in competition with the eternal weight of glory, then, surely,
there is room enough for such an exhibition of
these truths, in contrast with the workings of the
unrenewed heart, as shall enable men to discover
their moral condition in the sight of God. 
THE EDIFICATION OF BELIEVERS.
That there is need of such preaching, I think is
evident from the condition of many of our churches.
I fear that of those who make a profession of religion among us, many do not enjoy the comfort of
a firm and assured hope resting on a scriptural
foundation. Do we not find some whose hope
rests upon the fact of their supposed conversion
some fifteen or twenty years since; others on their
love to the particular church with which they are
connected; others on the perfect orthodoxy of
their belief; and others on the fact that they would
not give up their hope for a thousand worlds? It
is unnecessary here to state that none of these is a
foundation on which to rest the destinies of an immortal soul. Such persons are,therefore, destitute of
one of the greatest blessings: a good hope through
grace. I would, however, by no means assert that
all such persons are of course destitute of true
piety. There may exist in their characters genuine evidences of a renewed mind, which they themselves have never learned to appreciate. Were
these faithfully and clearly exhibited, they might
attain a well-grounded hope, and their present
grounds of reliance would vanish away. But of
such persons it is not too much to say that many
must be self-deceived.   Hence the great impor tance of urging upon all men the necessity of
self-examination, and of teaching them what are
93 
MINISTRY OF THE GOSPEL.
the certain evidences of a renewed nature. The
true disciple would then find within himself the
evidences that he was in the narrow way that lead eth unto life; and, knowing in whom he believed,
would grow in grace and become a steadfast and
established Christian. The hope of the self-deceived would wither away, and he would be made
aware of his danger before it was too late. I know
of no preaching that would, with the blessing of
God, tend more directly to the building up of
Christians in their most holy faith, than that in
which this subject is set forth with faithfulness,
simplicity, and unfeigned love.  Thus when  the
prophet speaks of an improved condition of religion in the ancient church,-"when they that feared
the Lord spake often one to another, and the Lord
hearkened and heard it; and a book of remembrance was written before him for them that feared
the Lord and that thought upon his name," -he
adds: " Then shall ye return and discern between
the righteous and the wicked,   between him that
serveth God, and him that serveth him not."
The effect of this sort of preaching upon the
irreligious part of a congregation cannot but be
beneficial. When the evidences of a renewed and
unrenewed soul are plainly set forth, such persons
must clearly see that they have no reason to
believe themselves children of God. They must
94 
THE EDIFICATION OF BELIEVERS.
be driven to the conclusion that if the religion of
the gospel be true, they are in great danger. Their
minds are thus open to conviction. The terrors of
the law have now a personal application to themselves, and they may thus be led to seek for that
which they know they have not, and which has
undoubtedly a real existence.
For what reason I know not, this style of preaching has gone almost out of vogue. It seems indeed
taken for granted, that every one whose name is
recorded on the books of a church has his name
also written in the book of life; that all the virgins
who went forth to meet the bridegroom were wise;
and that the solemn cautions in the Scriptures
against self-deception and apostasy, have, for some
reason, become useless and inappropriate. It would
appear that it is considered in bad taste to suggest
that any of the members of the church are in
danger, through self-deception or apostasy, of being
lost forever. The apostles certainly did not take
this view of the subject. The same want of faith fulness is liable to appear in our addresses to the
congregation. Who would suppose, from much
of our preaching, that there is a large part of every
audience unreconciled to God; enemies to him by
wicked works, and at this very moment in danger
of eternal perdition? The aim of our preaching
would seem to be to send every hearer away
995 
96        MINISTRY OF THIE GOSPEI,.
well pleased; and so to allude to the most solemn
realities, that no one should be so far removed
from his proprieties as to cry out, Men and brethren, what shall I do? Hence it is not surprising
that many a professor of religion quiets himself
with the belief that he is as good as his brethren,
while those who have made no profession consider
themselves not far from the kingdom of heaven;
indeed, so near to it that they can step into it at
any moment, and that, if they do not, it is no great
matter, for that, somehow or other, such persons as
they will eventually be saved. I ask, Does not our
preaching tend to precisely this result in the congregations of every denomination? I do not mean
that such a belief is openly avowed, but does it not
commonly exist everywhere around us? Is it, then,
a matter of surprise that there are so few conversions among our hearers in middle life; and that
such numbers attend the worship of God for a lifetime, and quietly die without having ever had a
single solemn, earnest thought of God, of salvation,
or the judgment to come?  Does this correspond
with the apostle's view of the ministry of the gospel: "Now, then, we are ambassadors for Christ;
as though God did beseech you by us, we pray you,
in Christ's stead, be ye reconciled to God"?
This letter is already too long; but, before I 
THE EDIFICATION OF BELIEVERS.
conclude, I must consider practical religion as a
field for the labor of the preacher.
I have long since been convinced that we all
greatly err in not preaching with faithfulness and
plainness upon the conduct which Christ requires
of his disciples.  Many of our hearers, and not a
few religious men, are guilty of habitual wrong doing simply from ignorance, an ignorance which
should have been dispelled by our teachings from
the pulpit.
Christians, as we all know, have been taken out
'fro     o m th e  world in which all their previous habits
have been formed. They once obeyed the com mands, and accepted without a question the max irms and precedents, of the society by which they
we      re  surrounded. Adjusting their moral standard
by the public opinion of their neighbors, their ac tions gave no alarm to their conscience. When
the light of the Holy Spirit shone into their hearts,
it first of all displayed to them their sin against
God. "Against thee, thee only, have I sinned, and
done        evil in thy sight." And when the soul submit ted to God, it joyfully covenanted to keep all his
commandments, as far as it should know them; but
of many of the requirements of that law, which is
exceeding broad, he must of necessity be ignorant.
A blind man restored to sight sees the sun clearly,
whic    h         he never saw before; but time and instruc                 7
97 
98         MINISTRY OF THE  GOSPEL.
tion are necessary before he will be able to discover
and appreciate the ordinary objects of every-day
life. So the renewed man, while truly submitting
his whole soul to God, may not at first see the application of the moral law to every condition and
relation of life. He greatly needs instruction on
this subject, and will generally receive it with
affectionate gratitude. I know of no means by
which a pastor can more surely endear himself to
his people, than by teaching them how they may
obey the law of God more perfectly.
I will come to particular instances, for thus only
can I hope to be understood. How few youthful
Christians hesitate to spend a large portion of
their time in reading works of fiction, which tend
to no other end than to fill the memory with fi-ivolous conceptions, and pictures that allure us towmards sin! The book displays talent, it gratifies
the love of excitement; and the question whether
such a use of time is innocent, or whether it prepares the soul for the indwelling of the Holy
Spirit, has never occurred to the thoughtless disciple. How large a portion of the time of Christian people is consumed in fashionable calling, social
dissipation, trifling conversation, and attendance
upon places of what is called innocent amusement,
while they habitually complain that they have
small time for rea(ling the Scriptures and private 
THE EDIFICATION OF BELIEVERS.
devotion, and none for the meeting for prayer!
How few Christ;ans carry their religion into politics, while the great majority vote with their party,
without any regard to their allegiance to Christ!
How many Christian merchants, having received
their mercantile education under an unscrupulous
and successful man of the world, have in youth
lost their sensibility of conscience, and now, from
long habit, daily violate the teachings of the Sermon on the Mount, hardly suspecting that they are
doing wrong! How few of the transactions of
trade are carried on upon the principles of strict
veracity, while men take for their rule the conduct
of others to them, instead of the law of the blessed
Saviour! How many persons, of whom, in most
respects, we think well, are in the habit of large
exaggeration! Do Christian men of business know
that in the manner and the amount of their gain,
and the use which they make of it, they are under
the law of Christ, that law delivered to us in the
Sermon on the Mount? Do Christian men know
that the lust of the flesh, the lust of the eyes, and
the pride of life, are, each one, not of the Father,
blit of the world; and that God gives us prosperity
that we may employ it for the promotion of that
cause for which his Son became incarnate, and not
for the gratification of those desires which offend
him and ruin our own souls?  The efeect of this
*: A,.....*
-oo
99 
MINISTRY OF THE G OSPEL.
want of practical knowledge of our duty is most deplorable. The American Board of Commissioners
for Foreign Missions, an institution that has no
superior in Christendom, and which collects its
funds from all the Northern States, does not receive annually as much as is spent in the city of
New York for cigars. A small city in New England, of fifty thousand inhabitants, collected in a
few days, for bounty to volunteers, as much as the
annual receipts of the American Baptist Missionary
Union.  Does this look as though our brethren of
all denominations had been taught the Christian
duty of stewardship?
Must there not be something wrong here? Are
we in the habit of setting forth, with all plainness,
the claims of the law of Christ? Do we not
only urge our hearers to be dead to the world,
but do we tell theIn explicitly what being dead to
the world means? Who of us has, from the pulpit, instructed his people in the doctrine of veracity, tracing the violations of this law in its most
prominent forms, in the house. and store and
coiunting-room, and in the various forms of social
intercourse? Do not our people, then, sin for want
of knowledge?  I remember an instance which
illustrates my meaning in this respect. A clergyman in a populous town in -New England preached
a sermon.  the text, "Thou  shalt not steal."
Ad Ad-].!...
100 
THE EDIFICATION OF BELIEVERS.    101
On }ionday morning the streets were all alive
with persons carrying back to their owners books,
utensils, and every variety of articles which they
bad borrowed, but which, from carelessness, they
had for years neglected to return. They were no
sooner reminded of their duty, than they cheerfully hastened to perform it. It is from the want
of such preaching that the church of Christ is so
sadly conformed to the world. When the conduct of professors of religion cannot be distinguished from that of men of this world, of what
use is it for a minister to insist on the necessity
of a new birth? HIow great is the danger of
Christians who are living a worldly life! Says
Baxter, "How tenderly do we deal with the sins
that are so cruelly destroying the souls of our
people!"
But it may possibly be asked, Should a minister
use personalities in the pulpit? I answer, If he
does, he ought never to enter it. To use the
office of an ambassador of Christ for the purpose
of personal abuse, is shameflil and intolerable.
This is not needed in order to the faithful disclh.argTe of our duty.  Ile may be faithful to Christ
without being abusive to men.  Chalmers preached
his sermons on "The application of the principles
of the gospel to mercantile transactions," on
Thursdays, to the merchants of Glasgow.  His 
MINISTRY OF T[J~ GOSPEL.
message was delivered with burning earnestness,
irresistible power, and unshrinking fidelity; yet,
from the beginning to the end of the series, there
is not a single shade of personality. Why should
we not do so to our people?  Many of them sin
through ignorance, and would thank us foi teaching them their duty more plainly. If any of them
know their duty and are violating it for the sake
of lucre, or any worldly motive, they specially
need that their sin should be plainly set before
them. Do we please men or God? Are we
moved by the Holy Ghost to soothe men into a
slumber firom which they will awake only in a
lost eternity, or to arouse them from their faital
security, and beseech them to be reconciled to
God?
Perhaps I may be allowed to mention a case
within my own knowledge, in connection with
this subject. At the commencement of the temperance movement, in common with many of my
brethren, I preached on the duties of Christians,
in reference to this, the sin in question. A day or
two afterwards one of the most pious members of
my church, who was largely engaged in the wholesale liquor trade, came to see me, and said that
if what I had said was true he must relinquish
this part of his business. In a short time, at a
great pecuniary sacrifice, he did so, and became
102 
THE EDIFICATION OF BELIEVERS.
one of the strongest supporters of the cause of
temperance. Hle remained to the close of his life
one of my dearest friends. This individual was
the late John Sullivan, of Boston.
But, it may be said, if we preach the gospel of
Christ in such simplicity, we shall drive away
from our churches the wealthy, the refined, the
cultivated, and the intellectual; or, if they remain,
they will not be interested in our ministrations.
I must say, I doubt it. Cultivated men have a
conscience, as well as other men; and it is to the
conscience that the truth of the gospel commends
itself. By addressing the taste and the imagination instead of the conscience, we throw away at
once the great instrument of our power.   But
grant that  all this be so.  I ask, are  not all
souls of equal value? Would a minister preach
in Latin because one tenth of his congregation
preferred that language, while to nine tenths he
would preach in an unknown tongue?  The same
objection seems to have been made to the preaching of St. Paul at Corinth; and how does he
answer it? - "For ye see by our calling, brethren,
how that not many wise men after the flesh, not
many mighty, not many noble are called; but God
hath chosen the foolish things of the world to
confound the wise, and God hath chosen the weak
things of the world to confound the things that
103 
.MINISTRY OF THIE GOSPEL.
are mighty; and base things of the world, and
things that are despised, hath God chosen; yea,
and things that are not, to bring to nought things
that are, that no flesh should glory in his presence."
I am, yours, truly.
104 
LETTER VI.
MANNER OF PREACHING.
MY DEAR BROTHER:
I HAVE written in my last letter about the
matter of a minister's preaching. I have now
some remarks to make concerning  the  manner
of it.
The manner in which the message of the gospel
should be communicated is apparent, if we consider the nature of the message and the persons
to whom it is addressed. Here is a company of
human beings about to enter an eternity in which
there can be no change. This short and uncertain
life is their only period of probation. The decree
must soon go forth, " He that is holy, let him be
holy still; and he that is filthy, let him be filthy
still." All are sinners against God, and deserving
his condemnation.   In infinite love he has provided, through the atonement of his Son, a way
of pardon and reconciliation, the benefits of which
he offers freely to all who will repent and believe.
He has sent this man to make known this good 
I.~IS [TR Y OF THE GOSPEL
news to this people, and to plead with them to
accept of it. If they reject it, they sink under the
condemnation of the law which they have broken;
if they accept it, they rise to glory and everlasting
life. 3iost of this audience are unreconciled to
God, liable at every moment to plunge into a lost
eternity.   Others profess to have embraced the
message of salvation; but they are liable to selfdeception, and, in a world abounding in temptations, may be seduced into apostasy. Such is the
message, and such the condition of the people,
whom a minister addresses every time hle rises in
the pulpit.  Was not the question of the apostle
appropriate, "Who is sufficient for these things?"
But it is to be observed that this audience is of
a very miscellaneous character. They are of every age, from the child in the Sabbath school to
its venerable grandparent. There are assembled
men and women of every variety of cultivation.
A small portion of the audience may be persons
of educated and disciplined minds; the greater
part belong to the middle walks of life; some are
poor; many are young persons, just entering upon
the realities of the world, or, if more advanced,
are men of active business, of strong commonsense, though destitute of the advantages of literary culture. Great as may be these differences, in
one respect they are all on a level: all are tending
106 
M~ANNER OF PREA CHING.
to the same judgment-seat, and all must hear the
announcement, "Come, ye blessed of my Father,"
or, "Depart, ye cursed, into everlasting fire;" and
their final condition depends upon the reception
which they give to the message of salvation.
Such being the audience, and such the occasion
of his address, it is obvious that the first requisite
in the manner of the minister's communication, is,
that he be thoroughly understood by every one
of his hearers who is of sufficient capacity to
comprehend his message.
1. His words must be such as all his audience,
of ordinary capacity, can understand. The message of salvation was first communicated to men,
by the Son of God, in such language that the
common people heard him gladly. The gospel
may be understood by little children, else what is
the use of Sabbath schools?  Janeway's "Token
for Children" relates many cases of conversion ill
quite young persons. The daughter of President
Edwards gave unequivocal evidences of piety, I
tlink, at the age of four years.  In a very interesting revival with which I was acquainted, one of
the most interesting converts was an intelligent
young person, of eight years of age, who has lately
finished her  course with joy.  We  all believe
that Sabbath-school teachers should labor for the
immediate conversion of their pupils; but this,
107 
MINISTRY OF THE GOSPEL.
of course, supposes it possible that they can make
themselves understood. It may be said that these
teachers are young persons and imperfectly edlucated, and it cannot be expected that learned men
can render their weighty thoughts comprehensible
to children and ignorant men and women. Then,
I say, if the effect of learning is to keep men from
being understood by the common people, the less
we have of it the better. The use of learning is
to make these truths perfectly plain; and he who
renders it the means of making them obscure,
deserves to be esteemed a smatterer and a sham.
We may be pretty sure that his learning is little,
and his common-sense less.
I say that the words used in the pulpit should
be such as the whole audience can understand.
It is not sufficient that the words can be found in
Webster's or Worcester's Dictionary, or that they
occur sometimes in magazines and reviews. People do not carry either Webster or Worcester to
church with them; nor is the percentage large, in
any ordinary congregation, who read magazines
and reviews. The words should be, in the main,
such as we would use in common conversation
with the people whom we address; that is, established and well-known English.  In some denominations, the use of abstract theological terms,
intended to convey the endless distinctions of the
o08 
MAN. NER 0 F PREACHING.
schoolmen, is common. When I say theological, I
refer to those terms which have been invented to
express the ideas of man, and not the words used in
Scripture to express the ideas of God. Whatever
may be said to the contrary, I can hardly conceive that a minister can use the language of the
Scriptures in the pulpit too freely, provided he
use it appropriately and reverently. Let a mail
read the sermons of Leighton, and Baxter, or Jay,
or Payson, if he would learn how greatly familiarity with the language of the Scripture adds to the
power of him who addresses his fellow-men on
the subject of their salvation.
I remember, nevertheless, that John Foster, a
very high authority, attributes the aversion of men
of taste to revealed religon, in part, at least, to
the irreverent, and frequently ludicrous manner,
in which the Scriptures are quoted in the pulpit.
There may be, no doubt, a foundation for the censure of the great essayist; thlough it must be a
very slight one, for the preachers whom he condemns, and the persons whom he supposes to be
injured by them, do not often come in contact.
Be this, however, as it may, the effect of the essay
has been, I think, upon the whole, decidedly mischievous. It has led many preachers to suppose
that it was out of taste, or indicative of a want of
education, or, in faet, decidedly rustic, to quote
109 
N.MINISTRY OF THE GOSPEL.
frequently firom the Scriptures. It has led to the
belief that the language of the pulpit must have
nothing to distinguish it firom that of any secular
composition, and that a popular article in a review
may well serve as a model for the style of a ser
mron.  Hence the style of the pulpit is becoming
secular; and frequently, after the reading of the
text, you will not hear a Scriptural expression
until the final amen, which has not yet been dispensed with. The same paper has not very unfirequently been put to triple duty. It first appears
as a sermon, then as a platform address, or as a
lecture before some literary society, and then as an
article for some popular magazine, to which it
may easily be adapted by cutting off the text and
omitting a few sentences of the closing paragraph.
It has thus naturally come to the pass, that
words are introduced into sermons which a great
part of the audience never meet with in their limited reading, or hear used in ordinary conversation. Some of these are derived from the Latin,
but a greater part from the German. We hear
much of the "objective and subjective," of" standpoints," "of the great problem of human existence," and a variety of other problems. Allusion
is firequent to such sciences as Political Economy,
Chemistry, Geology, and Astronomy. Each one
of these furnishes its addition to the vocabulary
110 
MAVNNELR OF PREACHING.
of the pulpit, to say nothing of the terms sometimes derived firom spiritualism and its kindred
delusions.  Now all this seems to me unfortunate.
If these terms are understood, they bring the nliessage of God into too near a relation to things
secular; if not understood, they clothe the whole
discourse with mist and obscurity, -it may be a
bright mist, but it is a mist notwithstanding.
With the vain and frivolous it may give the
preacher a reputation for great depth of learning;
for men generally consider that to be profound
which they do not understand.   I ask, Is there
any idea on the great sllhject of man's salvation,
is there any idea which the Holy Spirit would
have us communicate to men, which cannot be
expressed in plain Saxon-English?   This is the
languag,e which all men understand; and, for plainness and force, it stands unrivalled.   Can any
man give a sufficient reason why we should not
use it in our addresses from the pulpit?
But the style of the pulpit, if I apprehend it
aright, is also in some respects exceptional)le. Improper words occur only occasionally; but style
pervades everything. I fear that the tendency of
the pulpit is to a style which, in a great measure,
fails to accomplish the purpose for which it is intended.  It is a written and not a spoken style.
It deals with truth in the abstract, and is rather
ill 
112       MIN.ISTRY OF THE GOSPEL.
suited to a dissertation than a popular address.
The most solemn truths are so indirectly alluded
to, that the hearer either fails to comprehend the
meaning of the speaker, or else sees it through a
glass darkly, and never thinks of it as a matter
of personal application. The tendency is to show
how things are, and not what we, as individuals,
have to do. We sometimes hear an attempt to
elucidate some thesis more or less connected with
revealed truth,-handsomely written, adorned with
figurative language, and illustrated by allusions to
the literature of the day, - leaving the hearers to
make the application, if indeed there is any application to be made. The sentences are all correctly constructed. The fmanuscript is prepared
for the press, if any are desirous to print it. But
its mode of communicating truth is very different
firom that which men use when they address each
other on a subject of practical importance. And
what are the hearers doing during its delivery?
Within a few minutes after the preacher has commenced, one eye after another begins to gaze on
vacancy, the mind has wandered off in some other
direction; a large part of the audience has evidently lost the train of thought, if there be a train
of thought; watches begin to be pulled out; one
after another falls asleep; only here and there is
one to be found who has followed the speaker to 
MANN-ER 0 F PR EACHIN G.
the close. Nor is this to be wondered at; on the
contrary, it is just what might have been expected. The sermon has been composed, not for
these men and women and children, bth for the
author's conception of humanity in the abstract;
that is, for a certain being possessed of taste,
understanding, and possibly conscience; or, if
for the audience addressed, for only one in twenty
of them.  The one in twenty may have followed
the speaker; but it was not designed for the rest,
and the rest neither understood nor even heard it.
We frequently hear of the eloquence of Demosthenes. His Philippics were addressed to the
-public assembly of the citizens of Athens, and
lhave transmitted his name to us with imperishable
honor. Yet I do not believe that there was a
ma.n in all that vast assembly who did not understand every sentence on the instant that Demosthenes uttered it.  Their whole essence is, as it
appears to me, plain, simple, concentrated, burning, common-sense.   We  search these discourses
in vain for the flowers of rhetoric, for fine writing
in any of its forms, for beauty of expression which
shall disguise an important truth; but we see
everywhere the outpouring of a soul intensely in
earnest, which can find utterance in nothing but
the most direct appeal, the most pungent questions,
and the simplest reasonings from what they all
8
113 
MINISTRY OF THE G OSPEL.
knew and felt, thus coming home to the business
and bosom of every man who heard him.  No one
left that assembly praising Demosthenes for being
a fine waiter, or an elegant rhetorician; but every
man learned that there was something for him
to do, and the universal cry arose, "Let us march
against Philip." So the sermon which creates in
the hearer nothing but admiration of the speaker,
is always a failure.  That only is a successful sermon which sends every hearer to his closet with
the importunate inquiry, "What shall I do to be
saved?"
I cannot leave the consideration of the manner
of preaching, without expressing the opinion that
we have greatly erred in substituting reading from
a manuscript for direct, unwritten address. If a
dissertation on some religious subject were uttered
without notes, the speaker would fi'equently grow
warm in the delivery, and eye meeting eye, lihe
would commonly attract the attention of a portion,
at least, of an audience. A mutual sympathy
binds men together when they look into each
other's faces; it acts and re-acts on both parties;
and the speaker instinctively labors to carry the
audience along with himrn.  But when an abstract
dissertation on some not very interesting topic is
deliberately read to an assembly, the eyes of the
speaker being riveted to his manuscript, and never
114 
MANNER OF PREACHING.
meeting those of his audience, the effect upon the
hearers must be as small as possible.  Now, is not
the tendency of much of our preaching towards
this absolute negative of all practical effect? Do
not our audiences commonly leave the house of
God as unconcerned about the great subject of the
soul's salvation as they entered it? The conversio0l of a sinner under a sermon has come to be a
very rare occurrence. A few are pleased with the
style, a few admire the imagery, a few suppose it to
be profound, because they do not understand it;
but no one is made to feel himself a sinner against
God, and no one asks, 1"What shall I do to be
saved?" And, alas! if he should ask the question,
would he find anything in the sermon to answer
it?
These two methods of preparation for the pulpit tend to awaken dissimilar states of religious
feeling.  When  we write in a quiet study, we
may it is true, and if we believe what we preach
we actually do, look up to the Hloly Spirit for
his guidance and  direction.   But still the ten(e,ncy is apt to be rather to the intellectual than
the moral. In writing we strive to present some
doctrine clearly, to express it correctly and rhetoric.ally, and if we have done this to be satisfied.
VWe cannot rise to that feeling of earnestness
which enables us to press home the truth which
115 
MINISTRY OF TIlE GOSPEL.
we have presented, directly and affectionately
upon the conscience.  WTe feel that we  cannot
wiite what we know we ought to say; at least
this, I must confess, has been my own experience.
During the preparation of the manuscript there is
none of that sensibility of the presence of an
audience that makes a preacher tiemble in his
knees, without which it is said that no one ever
spoke well. The sermon is arranged according to
thie rules, and by this test the writer knows that
it is a good one, that the audience oughlt to like it;
and with this he is too prone to be content. IHe
enters the pulpit with more or less of this assurance. He has no need to pray for the assistance
of the Holy Spirit so far as the matter is concerned, for that is all prepared already. He may
pray that it may be received into good hearts, but
he has no wish that it be different from what it is.
HIe has no fear of breaking down, if only his voice
and eye-sight remain; for it is all plainly written
out to a syllable before him. Hie reads it with
such animation as may be natural to him, or with
none at all, looking steadily at his manuscript, and
rarely or never catching the eyes of his audience.
If he makes a gesture, it is with his eyes fixed on
his paper; one hand on the line which he is in
danger of losing, and the other sawing the air
without any kind of significance. When he closes,
:~ -
116 
MANNER OF PREACHING.
he perhaps feels that he has not succeeded in
arresting the attention of the people.  lie has
labored hard, but the result has not corresponded
with the pains that he has taken. Something has
been the matter, but he does not know what it is.
On the other hand, let a man know that he is
about to address an audience on a subject of infinite importance, looking them directly in the eyes,
and speaking as man speaketh to man, with the
simple design of leading them at once to some
action which shall affect their destinies for eternity.
He prayerfully selects a subject which seems best
adapted to the wants of his people. Looking for
the promised aid of the Holy Spirit, he endeavors
to penetrate its meaning, and discover its applications to those whom he is to address. His preparation is a constant intercourse between his spirit
and the Spirit of all truth. His object is to say
precisely what is given him to say by  the Master. The style in which he shall make known
the truth gives him no uneasiness, for he is accustomed in conversation to use good English; there
is no reason why he should not use it in the pulpit,
and that is all that is required.  Filled thus with
his subject, he comes before his people to deliver
his mnessage. As he looks around him, and reflects
upon the position which he holds and the consequences which may ensue to his hearers and him
117 
118    TMRNISTRY OF TIHE GOSPEL.
self from the service before him, his heart sinks
within him, and he not only knows, but feels, that
there is no help for him but in God. He pleads
the promises, and looks up to the Holy Spirit for
aid, casting aside all desire to please men; and, conscious that he has no other intention than to declare the whole counsel of God, he rises to speak.
The audience at once perceive that he is deeply in
earnest. They look upon him with sympathy, such
as nothing but unaffected earnestness can awaken.
Their attention inspires him with confidence, and
hlie proceeds in the delivery of his message. Gaining strength as he advances, he feels himself at
home before his audience; and when he sits down
he is conscious that, to the best of his ability, he
has made known the whole counsel of God.  HIe
may fiequently, at first, be aware of failure, and
find that, in the agitation of the moment, the
thoughts which he deemed most important escaped
fi'om his recollection.   But with every attempt
the liability of failure diminishes. He acquires the
power of thinking on his legs.  His trembling,
agitated reliance on the Holy Spirit is changed
into habitual trustful confidence.  He never rises
in the pulpit without an earnest, cheerful hope of
producing some immediate, practical effect upon
his hearers. Nor is he apt to be disappointed.
The example of his sincerity and love animates 
MANN-LE OF P.RiLACtING.
Christians, and attracts the attention of the careless; for it is not in man not to be affected by that
genuine love of souls that shines in the eye and
speaks in the tones of a faithful and beseeching ambassador of Christ. The Spirit speaks through himtn
to the hearts of men; saints are established in the
faith, and sinners are turned to righteousness.
I, of course, by no means assert that all preachers fiom manuscript are such as I have referred to
in the first example, or that all preachers without
notes are such as I have described in the second.
I know well that some of our most effective preachers have always used written preparation, and that
some of our least useful ministers preach extemporaneously. I speak not of individual cases, and
only insist on the tendency of these two modes of
preparation. Let it be granted that the promises
of the gospel mean anything, and let it be conced(led
that there is any Holy Spirit, and then let any one
compare these two methods of addressing our
fellow-men on the subject of their souls' salvation,
antid decide which is more likely to become a blessing to thie minister himself, and which is the more
likely to bring a blessing to his hearers.
I know it is frequently said that the subject on
which a minister preaches is so important, and it
is of so much consequence that men should know
the exact truth, that we ought not to trust our
119 
MINISTRY OF THE GOSPEL.
selves to speak fiom the pulpit without the most
carefully written preparation.
But let us not be led astray by words; let us
look at realities. Do written sermons always con vey sound theology (and by sound theology I
mean the simple truth revealed to us by our
Saviour and his apostles)? Do men professing the
same sentiments as ourselves never read firom a
manuscript statements of doctrine to which we cannot assent?  It is said we need carefully written
preparations. But how often do the most of us
deliver from the pulpit carefully written discourses,
except it be at ordinations, or on some other special
occasions? A really extemporaneous discourse
may be written as well as spoken without writing.
A large proportion of our written discourses is
prepared in a driving hurry, late on Saturday night,
and sometimes between the services on the Sabbath; and the thoughts are huddled together with
little arrangement, and less meditation.  Is not
such a sermon, though written, liable to all the
objections commonly raised against extempore
preaching? Nay, if the same time had been spent
in earnest thought, would not the discourse have
been more carefully prepared than by the simple
process of writing?  Men seem to suppose that
what is written must, of course, be sound sense.
I confess I have not always found it so; and I
120 
MANNlVI,R OF PRELA CHING.
have sometimes been tempted to ask, Would a
preacher be willing to look his audience in the
foce, and utter such common-place truisms as he
delivers from a manuscript, looking on his paper?
But it is sometimes said that this power of
preaching extempore is a special gift. This can
hardly be the case. Those denominations which
require extemporaneous preaching find no difficulty
in supplying their pulpits with such preachers in
abundance.  Students in college, in their debating
societies, acquire a considerable facility in extempore speaking.  Those of them who study law
learn to speak extempore as a part of their profession, while those who study for the ministry
cannot deliver a discourse of twenty-five or thirty
minutes unless every word of it is written and
laid before them. Now, what can be the reason
of this? When the Holy Ghost calls men to the
ministry, does he, by that act, deprive them of the
natural power of addressing their fellow-men most
effectively? Does the gift of the HIoly Spirit deprive mnen of the power of utterance, and take
fi'om them the aptness to teach which they possessed before in common with other men? I know
that there are differences in the degree in which
1 I see it mentioned in the papers that Iev. Dr. Begg has given
notice that he will move the Presbytery to adopt means to put an end
among the students to the reading of sermons in the Free Church of
Scotland.
121 
,IINISTRY OF THE GOSPEL.
the power of public speaking is bestowed, but by
diligent attention and constant practice it may be
acquired by any man who possesses the gifts required for a minister of the gospel. Nay, the men
who declare that it cannot be acquired are themselves the strongest proof that on this subject they
are in error.  Attend any of our ecclesiastical
meetings, associations, conventions, presbyteries,
annual meetings of missionary organizations, and
the very men who cannot preach without writing,
if a question of interest arises, will speak, with the
greatest fluency, for half an hour or more, even
without any preparation. What they so readily do
in one case, why should they not do in the other?
But we do not apply the same rule to others
which we assume for ourselves. We declare it is
impossible for us to address men fiom the pulpit
on the subject of religion, without writing out all
we have to say. We leave the church, and descend
to the lecture-room to attend a conference meeting. We expect our private members to address
the audience on the very same subjects, but we
never expect them to use a manuscript.  What
should we say, if, when we called upon one of our
brethren to speak, he should excuse himself on the
ground that he had not anything written? What
sort of a conference meeting would we have, if
nothing was spoken which had not been written
122 
MANNER OF PREACHING,
out, and then read after the manner of the pulpit?
I fancy that the minister and the readers would
very soon constitute the entire audience. Why
should we expect our brethren, engaged in the
ordinary pursuits of life, to use a manner of addressing an audience which we declare it impossible for us to acquire after eight or ten years of
study devoted to preparation for this very duty?
I object to the custom of addressing an audience
from a manuscript for several reasons.
In the first place, the tendency of habitually
using written preparations is to the formation of a
written instead of a spoken style; to cultivate a
habit of writing for the press, instead of uttering
our thoughts to an audience. We thus form the
habit of using abstract terms, speaking of the most
important truths in generalities which men only
dimly understand, and which no one applies to
himself. It is not the language of ordinary thought
or ordinary conversation; and it is as if we addressed them in a foreign tongue, which they only
imperfectly understand. What the effect of sucl
preaching miust be, or rather how small must be its
effect, may easily be imagined. The preacher can
rarely be deeply interested in it himself; and it
cannot be expected that he will interest others.
Every one knows that the power of a speaker
over an audience depends, almost entirely, on the
1 2 a' 
4IINNIS TRY OF THE GOSPEL.
tones of emotion. This was what the ancient
orator meant when he said that the first and second
and third requisite essential to a public speaker
was delivery. But emotion, though it commence
in the bosom of the speaker, is sustained and deep ened anid rendered more intense by the reciprocal
action of the speaker and the audience upon each
other.  The earnestness of the speaker, shown in
the eyes, the gesture, the tones of the voice, arouses
the audience to sympathy. Their eyes answer to
his eyes; their breathless attention shows that every
tone of his voice thrills their bosoms with emotion;
their whole expression reacts upon him, and a mutual sympathy binds them together; and he feels
that his heart and theirs are beating in unison.
Indignation, sarcasm, pity, sorrow, yearning to create in them the same feeling which agitates him,
expressed more powerfiully in the tones of the voice
than in the words which he utters, sway the audience at his will; and at the close it seems as if they
all had but one soul, and that the soul of him who
has addressed them. Such was the preaching of
Whitfield. Garrick, after hearing him, declared
that he would give a hundred pounds to be able to
utter the simple exclamation Oh! as Whitfield
uttered it.
This power of expressing emotion by the tones
of the voice, we may remark in passing, cannot be
124 
MANNER OF PREA CHING.
acquired by art. It must arise from the earnest,
honest feeling of the speaker, reflected from the
audience before him. A man may rehearse his
sermon alone; he may determine how this or that
passage should be uttered, or what gesture should
accompany the utterance; he may do it again and
again before a mirror; he may blacken his manuscript with every kind of sign that shall indicate the
expression to be given to the words, but it is all a
failure.  Nature is not so easily deceived.  The
hearers see that it is all very elaborately prepared,
and very accurately delivered; but somehow or
other they are not moved, and it all seems like a
boy speaking a piece.
To return; it lmust, I think, be evident, that the
tendency of habitual reading is to annihilate the
true tones of emotion in a speaker. His eyes and
those of the audience never meet. They look up,
and all is blank; for he is looking steadfastly on
something else. The tendency is for him gradually
to subside into a quiet reader, delivering plainly,
and without emotion, what he has prepared with
care and attention. This is the more common case.
If, however, he rises above this, and is of a more
earnest character, he acquires a regular tone of
apparent emotion, a rise and fall of the voice at
stated intervals, in which every sentence is ut tered. The important and the unimportant are
125 
.MINISTR Y OF THE G OSPEL.
both pitched on the same key, and set to the same
tune. The tones of real emotion have all died out,
and nothing remains but sentence after sentence,
whether narrative, hortatory, or emotional, begin ning, continuing, and ending with the same pauses,
inflections, and emphasis, which no feeling of the
soul seems really to pervade. To this kind of delivery, I think, reading generally tends, especially
in young men; but it is liable to decline, with
advancing years, into that which I have just referred to.
I do not, of course, deny that we have frequently
eloquent readers. I rejoice to say that I have listened to many myself; though it was frequently
the eloquence of high ihtellectual rather than of
moral excitement. Chalmers was a close reader,
and never preached without producing great effect.
HIis soul was always on fire, and he threw it wholly
into all he either did or said. It was not in his
nature to be prosy. Yet a gentleman who was in
the habit of hearing him has assured me that his
extempore discourses, delivered to operatives in
the outskirts of Glasgow, were far more effective,
and more truly eloquent, than the sermons which
he delivered with so much applause in the Tron
Church of that city.
But let us look at this subject firom another
point of view. Where, but in the pull)it, would
126 
MAN.NER OF PREACHING.
written addresses to a popular assembly be tolerated?  Were a lawyer to read to a jury a finely
written dissertation, bearing as much on the case
before them as many of our sermons do on the
salvation of the soul, would he not soon put the
whole panel to sleep? Were the same mode of
address adopted by senators and representatives,
would not the member find himself surrounded
by nothing but empty benches? And, finally,
were this mode adopted in general, would not the
days of Erskine, Brougham, Chathamn, and Fox,
and of Hamilton, Patrick Henry, Webster, Clay,
and Preston have passed away forever?
What then can be the reason why this mode of
address has become so prevalent throughout  a
large part of our country? Among the causes mnay,
perhaps, be the following:  1. A natural fear of failure, or, as it is called,
"breaking down," when a young man is called to
address a large assembly; especially when he has
never been taught to cultivate the art of public
speaking.
2. The ambition to be known as a good writer.
Those who have spent eight or ten years in prep aration, naturally suppose that the effect of this
cultivation will be expected. They do not remein ber that the effect of cultivation may be manifested
with far greater power by extempore than by writ
127 
.MINISTRY OF THE GOSPEL.
ten address. The candidate begins to preach from
notes, and the habit once formed is fixed for life.
Ile thinks he cannot do otherwise, and so long as
he thinks so the thing is impossible.
3. Nor is this all. If a man has attained any
estimation as a fine writer, he is liable to be afraid
of his own reputation, and he dares not risk it by
extempore address. Besides, what has once been
carefully written may be used again, whenever the
occasion demands it, without the labor of a new
preparation. In a few years a man may acquire a
large stock of preaching material, which may be
repeated from the same pulpit, or be of still greater
benefit if he should change his place of settlement.
This feeling is not peculiar to a minister.  Every
one is looking forward to a life of greater ease,
and is willing to lessen his burden in the future,
of what sort soever it may be.
But, it will probably be asked, would you advise
a young man who has had no practice in public
speaking to address a large congregation without
any written preparation? I reply, I would not advise a young man, who has had little or no practice in preaching, to address such a congregation iat
all. A few men have a natural gift for public speakimg, and come forth at once in possession of the most
important elements required for such a service. The
most gifted, however, will, I think, be found to be
128 
MANNER OF PREA CHING.
the men who have cultivated their oratorical power
most earnestly. But take men with the average
rate of ability for this service, and careful attention
and abundant practice are necessary to success in
this mode of labor. With these, facility in the art
may be acquired by any one who has what the
apostle demands in a candidate, "aptness to teach."
Let such a man determine that he will acquire
facility in public address, and let him resolutely
apply himself to the means needful to secure success, and he will undoubtedly succeed. If, however, he only adopts this method occasionally, and
when he has not been able to write, and must say
something, and commence with the remark that
he is only going to talk to the people, he will, of
course, fail; and very likely conclude that the gift
of speaking, without writing, was never conferred
upon him.
But suppose a young man has paid attention to
public speaking, I would by no means advise him
to seek for a first settlement in a large congregation, or in a populous city, but rather to avoid them.
Let him choose a less prominent place, where, exposed to fewer temptations, he may labor in the
MIaster's service, and confirm those habits of heart
and mind, and acquire that skill in the performance
of the duties of the ministry, which may prepare
himn for more extended Usefulness.  It is unwise to
9
129 
X.MINSTR Y OF THE GOSPEL.
place a young and wholly inexperienced minister
in a situation sufficiently arduous to task the skill
and enei'gy and talent of a man in the full maturity of his strength.  A young man placed in such
a situation, if he be conscientious and feels the
responsibility placed upon him, will probably labor
beyond his strength, and come to a premature
grave. If he treat his responsibility lightly, he
will perform the work of an ambassador professionally, and, ere long, come to an ignominious failure.
Let not a young man suppose that, by taking
chlarge of a small church, his talent will be buried
and his sphere of usefulness limited. If he does
his duty, that church will not continue small. Men
of tried piety, good sense, and ministerial qualifications, are ever in demand; and he will soon have
the opportunity of selecting his situation. It is,
however, far from certain that his selection, if he
act wisely, will be any other place than that in
which the great Shepherd has first fixed his lot.
A settlement in a city is by no means to be coveted.  It was well said by the prophet: "Seekest
thou great things for thyself? seek them not."  A
great city is the chosen place for the throne of the
prince of this world, where he reigns with almost
uncontrolled dominion.   There  the lust of the
flesh, the lust of the eyes, and the pride of life, find
everything to stimulate their growth and proyide
130 
MANNER OF PREACtIING.
for their gratification.   Some men must occupy
such places; but they are to be accepted, if accepted at all, as a duty which cannot be escaped,
rather than a distinction that is to be coveted.  If
it be said that Timothy was a minister of the
church at Ephesus while a young man, let it be
remembered that the epistles to him at Ephesus
were written at the close of the apostle's life, when
Timothy could have been no longer young; and,
also, that he served for many years as an assistant
to the apostle, before he was intrusted with the
care of an important church.
I cannot conclude these remarks without making
a suggestion to those who have the management
of our theological seminaries. I make them in no
spirit of unkindness. If I know my own heart, I
have no other motive than a desire to promote the
progress of the Redeemer's kingdom.
I believe that the conviction is rapidly increasing
among thoughtful men that the influence of the
pulpit is decreasing. By this I do not mean that
ministers are not treated well, so far as this world
is concerned, but that their preaching is producing
less and less influence over the public mind, and
that the message of salvation is heard with less
and less concern. To this fact some of our most
judicious ministers have borne testimony. Since I
commenced writing these pages, I happened to
131 
MINISTRY OF THE GOSPEL.
fall into conversation on this subject with a friend
who has arrived at high distinction as a lawyer and
a legislator. I inquired of him, what was the
opinion of gentlemen of his profession on the subject of the Christiai religion, when they conversed
freely with each other in their professional meetings.  He replied: "They think religion a very
useful thing for promoting the good order of society and reducing the number of policemen, and
they are willing to contribute to its support; but
that is all. As to its necessity for the salvation of
the soul],- or, in fact, as to its importance for anything else than the present life,- they have no belief at all." This was, I know, a candid testimony;
and such is conming to be the opinion of a large
class of our most respectable citizens.  Our arrangements for the worship of God are becoming
so expensive that the greater portion of the middling classes, and nearly all the poor, are excluded
from our sanctuaries. Under such circumstances,
must not the spiritual power of the Christian religion be on the decrease among us? This condition of things is not limited to our country. The
complaint of the inefficiency of the ministry is loud
in Great Britain.1
I A writer in Blackwood's Magazine for August boldly declares
that sermons have become a hindrance to devotion, and demands
that they be dispensed with altogether, and the service on the
132 
-MANN~R OF PRI~ACHiING.
And while this is the case, we are living at this
time under the full influence of an educated iniistry.   Every denomination has its seminaries in
abundance, supported at great expense.   It has
been estimated that when the cost of buildings,
libraries, salaries, and gratuities of every kind are
included, the theological education of a young
man costs his denomination from five hundred to
one thousand dollars. The professors are learned,
able, and pious men. How is it, then, that, with
all these means of cultivating our ministry, its
power over the people is decreasing? 3Iust there
not be something requiring change in our manner
of theological education? 
In the first place, I would observe, that our system of theological education is unlike that of any
other intended to prepare men for the active duties of life. In a law school, every opportunity is
given by practice in moot courts, for acquiring
facility in the management of cases; and, besides
this, every young lawyer enters an office; and is
employed in making out legal papers, attending
courts, looking up decisions, and doing everything
that the law will allow, for the purpose of acquiring
Sabbath confined to reading the Scriptures and the prayers. Se,
also, in the Atlantic MIonthly for March, 1860, the article entitled " Is
the religious want of the age met?" and the article on i' Church,
going"' in the New Einglander for July, 1862.
133 
, MINIS TR Y OF THE GOSPEL.
practical skill in his profession.  The medical student, for a few months in the year, attends lectures*;
but he at the same time visits the hospitals to observe the modes of treatment, and spends the
remainder of the year in the office of a regular
physician, observing his practice, visiting patients
with him, and, whenever it can be done, taking
charge of patients himself, that he may become
acquainted with the every-day duties of his calling.
In Nornmal schools, the pupil attends lectures on
the subjects of instruction; but he is called upon
daily to put these lectures into practice, and he is
required to teach continually, and thus become
prepared to teach for himself. On the contrary,
our thleological students are collected together in
large dormitories, where they associate with no
others than themselves, and, for three years, read
books and attend lectures and recitations, being,
in many cases, even discouraged from preaching,
unless at the close of their course. Their views
of the hMinistry are formed not from the observation and experience of actual life, but from the
conversations of young men with each other.
They of necessity enter the ministry with no practical knowledge of its duties; and that they should
be ignorant of the best methods of presenting the
truth to living men, is only a thing to be expected.
Were men in other departments of life to pursue
134 
MANNLER OF PREA CHING.
a similar course, must it not lead to inevitable
failure?
In the next place, the business of a minister is
to address men in public on the most momentous
of all subjects. Is it not desirable, then, that lihe
should learn to address assemblies with the greatest possible effect? Ought he not to be a public
speaker rather than a public reader? I do not, of
course, mean to advise that men should be taught
to speak when they have nothing to say. When
I use the word extemnpore, I do not suppose that a
man is to address an audience of intelligent people
without any preparation; or, as some of our older
ministers used to boast, that they did not know
what text they would take until they entered the
pulpit. I would have young men taught not
merely the force of the Greek article, the meaning
of the aorist, and the difference between the particles: I would have them familiar with the very
ideas and spirit of the word of God, thoroughly
imbued with the great doctrines of the gospel, as
they are revealed by Christ an(d his apostles, and
not as they are announced in systems of theology.
I would have them taught, by habitual practice,
how to frame a sermon, or how to think out a train
of thought.  I would have them taught to deliver
this without writing, in addresses in the conference
room, and in small auditories, under the eye of an
135 
MINVISTRY OF TIIE GOSPEL.
instructor, who should, in private, remark their
defects in matter and in manner, and thus learn
not only to address men in public, but to do it well.
If this method were adopted, can there be any
reason why our young evangelists should not come
from the schools able to instruct and persuade oth ers with the same power that men possess who
address them on other subjects?  In other words,
I would entreat the officers and guardians of our
seminaries to give up the ambition of becoming
literary centres, and schools of philological and
other learning, and confine themselves to the simple object of mnaking men able and useful ministers
of the New Testament.
But, after all, what are we discussing but means
and modes of operation? I confess that these all
might be put into practice, while we should become
but little the better. I believe, however, that the
changes which I suggest are of importance mainly
as they tend to cultivate a deeper tone of piety,
and greater earnestness in the work in which we are
engaged. This is what we need above everything
else, no matter in what way it can be attained.
We need more prayer, more reading of the Scriptures for our own spiritual improvement, as well as
for public preparation; we need a more exclusive
and entire consecration to our work; we need a
victory over the world which shall tramnple under
136 
MAN~iE'R OF0 PRElA CIING.
foot its applause, its wealth, its honors and distinctions, and be willing to become great by becoming
little in the sight of men. The first thing for a
minister of the gospel to attain is conquest over
himself; to be perfectly willing for men to say of
him what they please; to bear the contradiction
of saints and of sinners, if only he can, by preach
ing the simple truths of the gospel, be the means
of converting men to Christ, and saving souls from
eternal despair. When he has broken these fetters,
and thus becomes a freeman in Christ Jesus, he
can enter upon his work with a power of faith,
with might in the inner man, which those who
consent to bow down to the world, and do merely
what those around them are doing, can neither
attain to nor understand.
I am, yours, truly.
137 
LETTER VII.
PASTORAL VISITATION.
MY DEAR BROTHER:
HAVE already considered the duty of a minis    ter as a preacher of the gospel.  The Apostle
Paul, during his ministry at Ephesus, labored, as
lie tells us, not only publicly, but "from house to
?(ouse, testifying repentance toward God and faith
in our Lord Jesus Christ."  In this letter I propose
to treat of pastoral visitation.
I fear that the discharge of this part of ministerial
duty is growing into some disuse among us.  The
opinion is becoming more and more prevalent,
that it is not a part of our professional duty, or
one which we are under obligation to perform. I
have known a minister encourage a younger
brother by informing him  that he himself never
visited his people, and that his people did not now
expect it; he did not, however, add, what I believe
was the fact, that his ministry had been very unfiuitful.  I have heard of meetings of ministers
where this subject was discussed, and, by common 
PASTORAL VISITATION.
consent, it was considered a drudgery - a thing
which must be done to some extent, but which
they did as little as possible.
There are, however, ministers who look upon
this subject differently.  They give themselves
earnestly to the work of pastoral visitation, and
the result has not been hidden. I could mention
brethren, whose names are rarely heralded in public places, who make no demonstrations at public
meetings, to whose churches the Lord adds every
month of those who shall be saved, while the
churches around them, from year to year, hardly
maintain their original number. When it is asked,
I-ow is it that this brother is so successful in the
conversion of souls, and in building up Christians
in the faith of the gospel? the answer is somewhat
in this wise: He is not a great preacher, he is not
an elegant writer, he dazzles his people with no
remarkable intellectual efforts; but he is a truly
devout and humble man; he gives himself wholly
to his work, he preaches the gospel in honest,
affectionate simplicity, and he spends a large part
of his time in?visiting his people.
If we attend ordinations, it is not uncommon to
hear this subject alluded to, both in the charge to
the minister and in that to the people. The candlidate is faithfully warned not to be broken off
from his studies for the sake of going from house
139 
.MINISTPR Y OF TtIE GOSPEL.
to house, and the people are told that they must
not expect it of him. If he does not visit them,
they must take it for granted that he is on his
knees, studying the word of God, and holding
communion with his Saviour on their behalf. He
is so much engaged in this holy work that they
must not disturb him even by calling upon him.
I have heard it triumphantly asked, How can they
expect their minister to compose sermons  like
1lassillon's, if he do not consume his whole time
in solitary study? All this is as solemnly said, by
grave and reverend divines, as if there were really
any danger that the candidate would ever preach
like Massillon, and as if the people would not
know whether their minister had time enough for
general reading and social visiting, though he had
none to employ in testifying from house to house
repentance towards God  and faith in our Lord
Jesus Christ.
Here, then, is certainly an anomalous case. HIere
is a man who has been moved by the Holy Ghost
to assume the work of converting sinners and cultivating the piety of saints.  But this, the most
effective part of his work, he declines to perform,
and considers unworthy of his professional position. Perishing souls need to be instructed in the
way of salvation in private, and many of them
actually desire it; and yet he refuses to perform
140 
PASTORAL VISITATION.
this most important part of his duty. Must not
this arise from a very imperfect conception of his
office as an ambassador of Christ?
Of the practical importance of this form of ministerial labor, I need not form an argument. Let
every one ascertain the truth from his own observation and experience. So far as I have known
the events that have led to conversion, I have
observed, specially of late, that a much larger
number has been lhd to reflection by private conversation than by public ministrations.  I hope it
will not be considered inappropriate if I refer to
my own experience on this subject. I have always
been accustomed to attend the ministry of the
gospel, and, in my early youth, the preaching,
though excellent, was, as I remember, above my
comprehension. My parents, now with God, never
attended church in the evening, but assembled
their children around them to read the Scriptures,
repeat hymns, and hold conversation on the subject of personal religion. I know perfectly well
that these services at home made a much deeper
impression on my mind than the public services of
the sanctuary.
When I was a student in college, I continued to
be a regular attendant on the ministry. At this
moment I cannot recall a single sermon that I
heard during this period. I well remembeir. how
141
14 
MINISTRY OF THE GOSPEL.
ever, that a class-mate,1 a pious and consistent
Christian, once called me into his room, and faithfully and affectionately conversed with  me on
the subject of my soul's salvation. To this day I
can never think of this act of' Christian love without thankfulness to God and to his servant who
thus warned me of my danger. I have never seen
him since we parted on commencemnent-day, but I
remember him with a warmth of gratitude which
I feel for no other of my college friends.
After leaving college, I entered upon the study
of medicine.  I was sitting alone one day, in the
office of the physician with whom I studied, when
a plain mana, evidently from the country, entered,
to procure some medical advice. After we hadc
sat some time in silence or in conversation upon
indifferent subjects, without any introduction, he
turned to me and asked, "Whlat is the difference
between hope and expectation?" I was taken by
surprise, and gave him such an answer as occurred
to me,- I presume a very imperfect one. HlIe then
answered the question himself.  "We  may hope
for a thing," said he, "when we have no definite
ground on which our hope rests, and while we are
making no effort to secure it; as we hope for fair
weather, or for rain.  When we exlpect a thing, we
I The Rev. William P. Bogardus, a minister of the Dutch Ret
formed Church; now, I believe, in the State of New Jersey.
142 
PASTORAL VIS1TA TION.
at least believe that we have some solid ground
on which our expectation rests, and we of course
make  every effort necessary to secure it."  He
then added, "I suppose every man htopes to be
saved at last, whatever may be his life, or how
lnuch he may neglect the great salvation. A man,
however, never exlpects to enter heaven unless he
has some solid reason on which his expectation
rests, and he endeavors to live in such a manier
that his expectation may be realized." He then
made a brief application of the subject to mne personally, and shortly afterwards left the office. The
interview lasted perhaps half an hour.   I have
never seen that man since.  I never knew even
his name, but I never think of him without gratitude and love. If ever I shall be so happy as to
enter the gates of the New Jerusalem, I know
that I shall meet himi there, and shall thank him
in better language than I can now command, for
his Christian care for the soul of a thoughtless
stranger. I was then, as I have always been, in
the habit of attending the preaching of the gospel;
but I can remember no sermon that ever left on
my mind so deep an impression as this half hour's
conversation. I presume that many persons who
may read these lines may Ihave had similar experiences.  I say many; I wish I could say all.  It
has been too often my unfortunate experience in
143
I:
t 
4AIINISTRY OF THE GOSPEL.
addressing individuals on the subject of personal
religion, to be assured that I was the first person
who had ever called their attention to the importance of seeking the salvation of their souls,
though many of them had spent their lives in the
midst of the professed disciples of Christ.
It is, however, proper that I should explain
what I mean by pastoral visitation. I do not
mean the calling, at stated times, on the members
of a congregation, after the manner of what is
called good society, to discuss the temperature of
the weather, to ascertain the number of children,
to allude to the passing topics of the day, and
make onie's self generally agreeable. This, indeed, is
not without its benefits. It establishes an acquaintance between a pastor and his people, where
otherwise they might be almost strangers to each
other.   Such an  acquaintance has considerable
influence, as it is said, in keeping a society together. It has some effect in inducing attendance on the worship of the Sabbath, and gives
additional interest to what a minister may say in
the pulpit. It has, however, its disadvantages. It
leads to too many invitations to dinner and to
evening company, which, from the relations of the
parties, it may be difficult to refuise. Such engagements may often occur on the very evening of a
religious meeting, and a minister may be tempted
144 
PASTORAL WISITATION.
to hlurry over his service, or, at any rate, is liable
to pass fromn the solemn worship of God to a scene
of engrossing worldliness. People are of course
led to inquire, If the minister is in earnest in the
first part of the evening, what pleasure can  he
take in the second, or how can he urge uponi his
hearers victory over the world, and then unite at
once in all the levity and frivolity of a fashionable
party?
The visiting to which I refer is a very different
thing.  In u rging the duty of pastoral visitation,
I would suggest that a minister should devote a
large portion of his time to the duty of private
conversation, with every member of his congregation, on the subject of personal religion. In visiting a family for this purpose, I suppose he should
endeavor to converse with every individual separately; or, if this be not possible, that he should set
before them all the duty of repentance and faith
in Christ, and, if there be no special obstacle,
that he should close the interview with prayer.
Of course there should be in this nothing stiff,
formnal, severe, or forbidding.   The minister is
doing nothing but what his relationi to his hearers
absolutely requires. They have chosen him to take
the care of their souls, and use every means in his
power to save them from eternal death. They
believe in the truths which he preaches, or they
10
145 
MINISTRY OF THE GOSPEL.
would not have chosen him to be their minister.
If his labors on the Sabbath have been ineffectual,
it is certainly reasonable that he should see thema
in private, and press upon them individually the
truths which they have thus far neglected.
Not only the impenitent, but the believer in
Christ frequently needs such personal conversation.
Ilow many a child of God, forgotten by the world,
bereaved by death of all she held dearest on earth,
is pining away in sorrow, depressed and almost
broken-hearted, with scarcely a friend from whom
she can expect Christian consolation. How cheerful to such a one is the visit of the minister of
Christ, who will sympathize in her afflictions, and
point her to the only source of true consolation;
who will speak to her of the Redeemer who bore
the heavy burden of her sins, of the rest that remaineth for the people of God, and of the peaceable fruits of righteousness which affliction bears,
on soil that has been watered by the deeds of faith
and submission and love! Or there may be Christians who are under peculiar temptations to worldliness, to avarice, sensuality, or ambition, who are
in great danger of losing the vitality of religion.
IIow seasonable, at such a time, is a visit from a
minister of Christ, who comes to warn them of
their danger, to strengthen their faith, to quicken
their holy resolution, and unite with them in prayer
146 
PASTORAL VISITATION.
to Him that is able to save, even to the uttermost!
Young Christians frequently stand in great need
of personal conversation. They desire to do their
duty, but are often in doubt as to the meaning or
the extent of our Lord's commands. They are
imperfectly acquainted with the true evidences of
discipleship; and their comfort and growth in grace
can only be promoted by more accurate knowledge
on this subject. Difficulties beset them which they
never anticipated, and they need to be taught how
these difficulties may be overcome. What person
can so appropriately aid a young Christian, in all
his moral exigencies, as the ministel* of Christ,
who, in the hands of God, was the means of his
conversion?
When I speak of visiting a family, let it not be
supposed that this is the only way in which personal conversation on the subject of religion can
be carried on. MIen who, during the day, are
rarely at home, can be frequently found at leisure
in their places of business. In the counting-room,
the office, or the shop, we may frequently, without
difficulty, call them aside for a few minutes to urge
them to attend to the great salvation.  We need
not detain them long; to do so might seem imper tinent and intrusive, imputations which we should
by all means avoid. A few earnest and loving
words, evidently proceeding from the heart, have
147 
.MINISTIY OF THIE GOSPEL.
thus frequently entered the soul of one who has
heard the gospel for a lifetime unmoved. Or we
may overtake men in the street, and, while walking
with them for a few minutes, with kindness and
solemnity deliver to them the mnessage of the
loving Saviour. Or in company we may frequently
find an- opportunity to hold conversation with a
thoughtless youth, that, by the blessing of God,
mnay end in his conversion. Let a minister be
really in earnest in his work, determined to allowr
no opportunity to pass unimproved, and he will be
surprised to find how often occasions present themselves when he can, without intrusiveness, converse
with men on the subject of the great salvation.
We need not fear that men will not allow us
thus to treat them, but will rudely repulse the
minister who is thus seeking their good.  It is
hardly in man to treat unkindly any one, especially
his own chosen minister, who, with disinterested
love, is urging him to prepare for death and eternity. On this subject, I may, per'haps, be permitted to speak from a limited experience. I have
been in the habit of private conversation with
individuals on the subject of religion ever since I
became a minister of Christ.  I have conversed
with the thoughtless, the frivolous, with men of
wealth, with the ambitious, and the profane, but I
do nlot recall the instance in which their subsequent
148 
PASTOPORAL VISITATION.
conduct ever discovered that they esteemed me
the less for all that I had said. I may, moreover,
adld, that I do not believe that I have any particular facility for this kind of service, and there is no
duty upon the discharge of which I enter with
so painful a conviction of my own insufficiency.
lVhat I have done, I am sure any one of my
brethren may do also.
The advantages pertaining to the kind of visiting which I here recommend, are, in my opinion,
manifest.  To take the lowest view of the case, it
is the most effectual means for keeping a society
united.  I have said that there are advantages to
be derived from simple official visiting, by which
the minister cultivates the social acquaintance of
his people. It is evident that the more this acquaintance is cultivated, the more unwilling will a
people be to leave their minister for another.  But
if this effect is produced by merely personal acquaintance, how much stronger must be the bond(l
which unites a people to him whose whole conduct
exhibits a disinterested love for their souls, and
whose habit it is, whenever an opportunity offers,
to turn their thoughts from the things which they
know to be vanity, to things which make for their
everlasting peace. This is the minister whom they
desire to see in the hour of sickness, and when on
the bed of death.  When he visits them on such
149 
MI NISTRY OF THE GOSPEL.
occasions, he has an advantage over every othei
man; for the themes on which he must then discourse are those to which he has often called their
attention. The affection and reverence in which
such a minister of Christ is held, binds every
family to him by an indissoluble tie.  They may
not heed his exhortations, but their consciences
bear witness that he has done his duty faithfully,
and in love, and that if they are lost, the responsibility will not rest upon him. Knowing him to be
a true friend, they will be the more  ready to come
to him in their various trials and perplexities, and
thus there will arise unnumbered opportunities of
diffusing among his people the spirit of Christian
benignity, and of leading them in the path of
Christian uprightness. Such is the unbounded
influence of disinterested love. When men need
a counsellor, to whom will they as readily apply
as to one whom they believe will be moved by no
selfish designs, but who, in simplicity of heart, will
advise them to that course which he believes to be
for their good? To a right-minded man, what situation on earth can compare with such a ministration as this? And let me add, this conception has
frequently been realized.  Let any one read te
life of Legh Richmond, and he will see all this exemplified. While he was very successful in converting souls to Christ, and the unflinching rebuker
150 
PASTORAL VISITA TJO.V.
of wrong, the whole parish loved him as a father,
and were guided by his suggestions almost as
though he were an angel from heaven.
Besides, if a minister is known to the families
of his congregation as specially their religious
friend, whose life-work it is to turn them from the
vanities of this world to the glories of another,
they will not expect his presence in those assenmblies where fashionable gayety reigns paramount,
and everything tends to forgetfulness of God, of
judgment, and eternity.  They would feel instinctively that the presence of a heavenly-minded man
would be out of harmony with such an occasion.
They would rarely ask him to such scenes of
amusement, and if he were asked they would de cidedly choose that he should decline, as decline
he certainly would. Thus, while the kind of visit ing which I recommend is of great advantage to
the temporal and eternal interests of a congrega tion, it delivers the pastor from temptations which,
in many cases, have been fatal to ministerial use fulness.
The proper discharge of this duty will be of
great service to the minister himself. When a
man habitually embraces every suitable opportu nity for conversation with his people on the topic
of religion, he will be in no want of subjects for
preaching, especially if he be a devout student of
151
0 
1 2      MJINISTRY OF THE GOSPEL.
the Scriptures. The trembling anxiety of a con victed sinner; the objections to the doctrines of the
cross in one who has just begun to consider reli gion as a matter of personal importance; the tranrs portiing joy of the returning penitent; the tendency
to relapse into indifference from the pressure of
worldly associations; the earnest strivings of the
renewed soul after holiness; the steadfast faith of
the assured Christian when in the furnace of afflic tion, and the triumph of the departing saint who
is leaving this world in the glorious hope of im mortality,- these, and a multitude of such experi ences, will crowd upon the mind of the minister,
and suggest appropriate texts for the sermons of
the ensuing Sabbath. Nor is this all. As a minister rises to address his people, with a large number
of whom he has lately held conversation on the subject of religion, he is under no temptation to speak
to them in general terms, which not one in ten
will understand; but he almost of course speaks
to their personal and particular wants; and in doing
this he will meet the wants of nearly every individual of his audience. If a man, then, would preach
directly and effectively to his people, let him become familiar with their religions condition. If he
is in search of subjects, let him lay aside his books,
and go out and hold communion with men on
eternal things. The great reason why it is so hard 
PAST ORAL VISITA TION.,
to preach is that the minister spends too much of
his time in unprofitable reading and conversation,
and when the hour arrives for preparation for the
pulpit, the current of his associations runs in an
entirely different direction; so that it would be
much easier to write a lecture on the books which
he has been reading, than to urge men, for Chlrist's
sake, to be reconciled to God.
Nor is the effect upon the audience in such a
case to be omitted. As the minister looks upon
his hearers with the consciousness that he has before him friends with whose moral condition he is
familiar, so they feel that they are looking upon a
man with whom they are in full sympathy. Ite is
speaking to them on subjects which have been
already matters of free conversation between them.
His language, his illustrations, the tones of his
voice, are those to which they have become accustomed. The children look upon him as a welllknown friend.  They can understand him, for he
has talked to them on those subjects familiarly
at home.  Thus is it that an audience is formed
that has no parallel in interest. Hearts are open to
receive instruction,-the instruction of one whom
they venerate and love. What richer field of labor
can be desired by one who is in reality, as well as
in name, an ambassador of Christ? Is it not worth
the effort to strive to render all our congregations
such audiences as this?
i 0"3 
MINISTRY OF THE GOSPEL.
Again, we hear, quite frequently, sermons about
dead churches, lifeless churches; and they are exhorted to become working, active churches. But
is not an active, working church one in which
every member feels his responsibility to labor personally for the conversion of souls, and for the
advancement of the cause of Christ? Is not a
torpid or dead church one in which the individual
members, Gallio-like, care for none of these things;
who suffer year after year to pass away without
ever speaking even to an intimate acquaintance of
his danger; nay, who, so far as they know, have
never been the means of the conversion of a single
soul? It is of churches of this latter character that
ministers complain; and they tell us that they can
do nothing, because their people do not labor for
Christ.
But let me ask, in all simplicity, how can a minister expect others to do what he will not do himself? When he fails in his duty, his people will
naturally fail also. When a minister is silent on
the great salvation everywhere but in the pulpit,
his people, having no pulpit, will be silent everywhere.   Hence, the members of the church  are
what we, in our sermons, call dead, -men whose
lights, if they have any, are placed under a bushel;
whose salt, if it be indeed salt, is utterly without
savor. Brethren, let us look this matter in the
154 
PASTORAL VISITATION.
face. I know it is sometimes asserted that our
duty is discharged when we have unfolded to men
their duty; that we, like the Pharisees of old, are
appointed to lay burdens on the shoulders of
others which we are not to lift with one of our
fingers. Such is not the teaching of common-sense,
nor, above all, of Christ and his apostles. If we
do not obey our own teaching, no one else will
obey it. If we are not examples to the flock, our
teaching will go for nothing. All men will say, if
you believed this thing to be so important, you
would do it yourselves; but if you neglect it, your
preaching is only a professional service, and if your
duty is discharged by preaching, ours is discharged
by hearing, and thus the account is settled between
us.
But it will be said that ministers have no time
for all this. If they insist on writing all they utter
it may be more difficult, but this writing is a selfimposed labor. But, taking this into consideration,
is it so overwhelming a labor to write two discourses, of half an hour each, in the course of a
week? I confess I am ashamed to hear men who
have enjoyed eight or ten years of mental cultivation complain of this, as a labor too great for the
human faculties. I have said that to a man who
writes his discourses, this visiting may be more
difficult; but this is by no means certain   A mind
155 
MINIS TRY OF TIE GOSPEL.
filled with the subject on which it acts, thinks rap  idly. A man in active sympathy with his people
will have small need of writing; he will, after a little
practice, prefer to lay his notes aside, and speak to
them directly. Or, if he choose to write, it will be
from the outgushing of his heart, and he will not
be obliged to pause every few miniutes, pen in hand,
gazing on vacancy, as if that would tell him what
to write next.
If, at last, it be said that all this is beneath the
dignity of our profession, and that we  cannot ex pect an educated man to spend his time in visiting
mechanics in their shops and in sitting down with
women engaged in their domestic labor to con verse with them on the subject of religion, to this
objection I have no reply to offer.  Let the objector present his case, in its flill force, to him who,
- on his journey to Galilee, "sat thus on the well,"
and held a memorable conversation with a woman
of Samaria.
I am, yours, truly.
156 
LETTER VIII.
OTHER PASTORAL DUTIES.
MY DEAR BROTHER:
N  the preceding letters I have treated of the
duties of a minister of Christ somewhat in general. But a minister, in the natural course of events,
becomes a pastor. Those duties which come upon
him specially in this relation are of great imnportance. To these let us now direct our attention.
The general duty of a minister is to preach publicly, and from house to house. Here he acts as a
herald, an announcer of the good news which the
Saviour has sent him forth to publish. But when
he undertakes the charge of a particular company
of believers, he is styled an elder, an overseer, a
pastor, an under shepherd, -all which terms evidently suggest duties in many respects unlike
those to which we have thus far referred. Some
of these let us now consider.
We learn firom the New Testament that whenever sinners were converted in any place, they
were collected together and organized into a com 
MINISTRY OF THE GOSPEL.
pany which is called a church. This organization
is formed for one single and specific purpose, to
extend the kingdom of Christ; and this it accoim plishes, first by the conversion of sinners, and sec ondly by the improvement of saints in holiness. I
much fear that this object, for which alone a church
exists, is strangely forgotten.  A chemical society
is formed for the purpose of increasing or extend ing the knowledge of chemistry, and the records
of its meetings show what they have done, what
laws they have investigated, what discoveries they
have made, and what experiments they have carried on. That they have given money to others
to promote chemical investigation, is not enough;
they must, in order to deserve their name, have
done something, both individually and collectively,
to advance the object of their organization, and
what they have done will appear on their record.
How does a church-record show, from month to
month, what the individual members, or the church
collectively, has  been doing for Christ?   The
church commonly meets once a month to hear
what missionaries are doing to advance the kingdom of the Redeemer; they are pleased to hear of
'conversions of sinners, the establishment of outstations, or new churches, ten thousand miles off;
but where is the church that meets statedlly to devise new measures for the promotion of religion at
158 
OTHER PASTORAL DUTIES.
home, to inquire where can we open a new Sabbath
school, or supply with the preaching of the gospel
another out-station, or to hear a report of the good
that has been accomplished by our labors in these
directions; what has been done to save the perishing all around us; what measure have we taken to
bring the thoughtless ones under the influences of
the gospel, to check the progress of vice, or build
each other up in the most holy faith? Do the records of the doings of our churches contain any
such entries as these? Where is the pastor who,
at every church meeting, relates to his brethren
what he is doing to promote the increase of true
religion, what is his suficcess, what are the obstacles
in his way, and who calls upon his brethren to aid
him in the promotion of that work in which they
all profess to be united?  Where is the church at
the stated meetings of which the elder brethren
are heard pointing out to the more recent converts
the temptations that are most liable to beset them,
and the way in which they may best be overcome,
or exhorting each other to beware of the snares of
the world, or holding up the crown of eternal life
which is in reserve for every one that overcometh?
It would seem the most natural thing possible for
such doings as these to be recorded in the proceedings of a society having for its sole object the extension and perfecting of religion in the souls of glen.
159 
MlINVISTRY OF THE GOSPEL.
Such I suppose to be the normal condition of a
Christian church. Can anything less than this
save them from the charge of saying what they do
not believe, or professing what they do not practise? But I suppose that the duty of stimulating
a church to such labor, and of organizing it in
such manner as to give it the greatest efficiency,
and directing it to proper spheres of action, must
devolve on the shepherd, the pastor, the overseer,
the leader of the people. What is everybody's
business is nobody's business, and nothing is done.
The pastor has given his life to this work, and, that
he may do it, is relieved from secular care. It is
not enough that he admonish his brethren in general terms, and urge them over and over again to
be up and doing, as a living and working church.
They will hear all this, and every one wait for the
church to go forward; no one will feel any individual obligation to do anything, because he is not
the church. I think a pastor who wishes to see
his church enlarging itself and gaining victory
over the world and subduing men around it to
Christ, must go farther than this.  The duty of
every Christian to labor for the conversion of souls
as the only condition of enjoying healthy piety,
if not of possessing piety at all, must be pressed
with all simplicity and earnestness, and the lesson
brought home to every iman's conscience. Let the
160 
OTIIER PASTORAL DUTIES.
minister, then, look out suitable places in which,
two by two, his brethren may labor among the
destitute. Let him, as a gospel overseer, put forth
the persons best adapted to the work. If it can
be but begun, it will increase.   When men see
others engaged in such a work, they naturally ask,
Why should I not do so myself? and thus the
common excuse for doing nothing is taken away.
Such, according to the Apostle Paul, was the
church  at Thessalonica.   "Ye  were," said he,
"examples to all that believe in Macedonia  and
Achaia; for from you soundted out the word of the
Lord notonly in Macedonia and Achaia, but in
every place your faith toward God is spread
abroacl; " - that is, by their direct efforts the word
of God was sent into Macedonia and Achaia; but
their example also was the means of widely encouraging others to follow in their footsteps. This
is, I suppose, the New Testament idea of a church.
Nor are such examples confined wholly to the
pages of the New Testament. A remarkable
instance of the resutlts of such labor has occurred
in our own day.  About thirty years since, the
Baptist church in Hamburg was constituted, having
for its pastor the Rev. J. G. Oncken. At its organization it contained but seven members. Carrying
into practice the New Testament idea of a church
of Christ, these seven members have increased
11
161 
MINISTRY OF THEL' GOSPEL.
more than a thousand fold, and have proclaimed
the gospel extensively in Prussia, have passed into
Denmark and Sweden, and in their onward progress have crossed the borders of the Russian
Empire.   Let a church, on  the contrary, have
nothing to rely on but its antiquity, its wealth, its
conservatism, the piety of its founders, its polar
distance from all excitement and irregularity, and
the social position of the members of its society,
and, although it may have a very respectable
standing with the world, it is recorded in the book
that shall one day be opened, A church "having a
name that it liveth, and is dead."
Again, discipline is a most important part of
the duty of a church of Christ.  It was so in
primitive times, and required the continual watchfulness of the Apostle of the Gentiles. The reason
of this is evident. We admit members to the
church who give credible evidence that they
have been renewed by the grace of God.  The
evidence of this is two-fold. In the first place,
there is a change of their views and feelings oni
the subject of religion. This must be made known
to us by the persons themselves, for it is something
that has transpired within the region of their own
consciousness. The second evidence is the effect of
this change upon their life and conversation. This
latter can only be discovered after a suitable time
162 
OTHER PA STORAL DUTIES.
of trial. In this we are all liable to error. vWe
fiequently do not allow sufficient time for this
change to manifest itself.  We  are so much rejoiced to witness conversions, that we can hardly
wait long enough to discriminate between the
true and the false, the tares and the wheat. It
may be an amiable weakness to receive members
into the Christian chiurch without sufficient evidence of renewal of heart; but it is still a weakness, and its results are fi-equently alarming.  In
an excited state of public feeling, emotions are
rapidly transmitted fi'om one to another; and, without any intention to deceive, a change from deep
sorrow to exultant joy is liable to be mistaken for
a change firom sin to holiness. I do not believe
that cases of intentional hypocrisy are numerous,
though the fact that, in most cases, a man gains
something in position by connecting himself with
a religious body, gives rise to a temptation in this
direction. Owing, however, to the allurements of
the present life, many of whom we once hoped
well, while maintaining the form of religion, turn
back into the world.  The love of God in a human
soul can hardly maintain its existence except by
progress; and progress in piety demands  a sustaine,l moral effort.  If this effort relaxes, the evil
dispositions of the heart at once revive, and the
man by his conduct can hardly be distinguished
163
z~
I 
MINISTRY OF THE GOSPEL.
from those who know not God. Thus, in the parable of the ten virgins, five are represented as wise
and five as foolish. The Apostles Paul and John
make frequent mention of those whom they once
esteemed to be disciples, but who had apostatized
from the faith.
Now, it is manifest that the moral power of
a Christian church depends upon the character
which its members exhibit to the world around
them.  If their conduct  is such that they are
known and read of all men; if they are examples
of purity, disinterestedness, charity, and unsullied
honor in their dealings with men; if their manner
of living be simple and frugal, that they may have
the more to give to him that needeth; if they manifest a determination to obey the will of Christ in all
things, and are ever more ready to suffer loss than
to do wrong, then such a church becomes a witness
for God.  Whatever be their social position, they
are acknowledged to be a company of holy men;
not conformed to the world, but a peculiar people,
transformed by the renewing of their minds.
Every one sees that while in the world they are
not of the world, but are victorious over the temptations by which others are vanquished.  When
the disciples of Christ maintain such a character before men, the exhortations of a minister of
the gospel have a definite signification. When he
164 
OTIER PASTORAL DUTIES.
declares that but two classes of men are recognrized in the New Testament, saints and sinners,
the evidence is before them.  When he urges upon
them the necessity of regeneration, or a radical
change of moral character, he can point to his
brethren and ask, Have not these men a prepara-.
tion for heaven of which others are destitute?
and he knows that their conscience can give but
one answer. HIe has no need to preach sermons
in proof of the truth of the gospel history, or to
show in the abstract that there is such a thing as
religion, for the best of all evidence is before them.
Here is a type of character which can have been
produced by no earthly influence, for it triumphs
over everything earthly; and the fact of its existence can be explained on no other supposition
than that religion is a reality, and that these men
are what they profess to be- the children of God.
But suppose all this to be reversed. Suppose
the members of a church, or even a considerable
part of them, are as grasping, avaricious, and
oppressive in their dealings as other men; that
they spend their gains in sensual indulgence and
social dissipation; that with the same mouth they
overreach their neighbor and speak to him of their
hope of salvation; that they are as greedy of office
and as unprincipled politicians as other nmen;
suppose, also, that there are men retained in the
165 
MIiV6ST'RY OF THE GOSPEL.
church, of manifest irreligion, or even of partially
known vice, retained there from fear of displeasingc
relatives or for the sake of swelling the number
of its members;- suppose all this, of what  use
is it for a minister to urge upon his hearers the
necessity of a change of heart? They will reply,
Of what use can a change of heart be to us, for
we are in fact more honest and charitable  and
honorable than those whom you call saints, nay,
we despise the conduct which we daily see thomn
practise. He must be a man of a somewhat peculiar constitution who can long persist in preaching
the gospel in plainness and simplicity under these
circumstances.  But the minister of such a people
will not long preach the gospel in plainness and
simplicity.  From very shame he will cease to urge
the distinctive doctrines of the gospel, and subside
into a lecturer on subjects more or less directly
connected with religion, subjects that can disquiet
the conscience of no one. All parties will like
him equally well, and all will slumber on quietly,
while minister and hearers are rapidly drawing
near to the judgment-seat of Christ. I was very
much impressed a few days since by the remark
of an eminently pious minister of the gospel. It
was to this effect: "The greatest obstacle at present to the progress of religion is the lives of those
who profess it!"
166 
O THLER PASTORAL DUTIES.
It is needless to illustrate at greater length the
necessity of discipline in the church of Christ.
Without it any church will, in process of time,
become both in feeling and practice conformed to
the world. It will be a stumbling block to the
world, having the name of Christ while it really
belongs to his enemies. The salt will have lost its
savor, and wherewith shall it be salted? By discipline I mean such a care of the members over
each other, that deviations from the Christian
character shall be arrested at the outset; and if
they cannot be arrested by faithful and affectionate advice, that such erring members be excluded
from the church. It is only in this manner that a
church can be a witness for Christ; by the neglect
of discipline it in fact becomes a witness against
him. Nor in this is there anything tyrannical or
oppressive. The church does not make the law.
Christ has made it, and the church does nothing
but enforce it upon those who voluntarily come
under the obligation to obey it. The precept is,
withi(raw yourselves from every brother that walketh disorderly; and this they are bound to do, unless they would be partakers of other men's sins.
The dealing of the Apostle Paul with the erring
member of the church at Corinth should be our
example in such cases.
This obligation to keep each other from falling
167 
168       -lMIAISTRY OF TIIE GOSPEL.
into sin rests upon every member.  But in this
work who shall take the lead? Evidently the
pastor.  He is by appointmenit and by office the
shepherd —the overseer of the flock.  He, more
than any one else, is acquainted with every mem ber of the church.   His word will have more
effect than that of any other person.  His duty in
this respect is acknowledged by all. If he know
that a brother is in danger of falling into sin, or
if by his practice it is evident that he is declining
in the Christian life, he is bound to see such
brother strictly in private, and endeavor to bring
him to repentance and reformation.   In  many
cases this is all that will be required; and no one
will be more thankful to the pastor, who has thus
delivered him from the snare of the devil, than the
erring brother himself.  But there are other cases
of a different'nature.. The brother may have been
guilty of conduct that is an offense to the world,
and a reproach to the cause of Christ. Private
admonition is not enough in such a case. The
church, as well as the world, knows of it; and if
it does not testify its disapprobation of the sin, it
becomes a partaker in it.  The pastor must bring
such a case before the church for its action. He
is an overseer, and he must oversee.   He is a
leader, and he must take the lead in all measures
for maintaining the purity of the church to which 
OTtIIU:  PASI'ORAL D UTIES.
he ministers.  If, then, he know that any member of the church is, by his conduct, bringing disgrace upon the cause of Christ, it is his duty, at
once, privately, to reclaim such a brother, if this
be possible; or, if this fail, or the matter is one of
public offense, it is his next duty to bring the case
before the church, that, after suitable examination,
they may take such action as the laws of Christ
require. If he does not act thus, hle fails in his
duty; he is destroying his influence as a minister
of the gospel, and he is responsible to his -Ifaster
for the effect of such an example on the world.
But perhaps it may be said, We appoint a standing committee, and they do all the discipline instead of the church. and the pastor.  I would
answer, It is easy to appoint such a committee to
carry on the discipline of the church; but do they
do it?  Is there commonly any discipline visible,
in a church that thus leaves this duty to a committee? I ask, again, By what right do we appoint
such a committee?  Have Christ or his apostles
ever directed it, or informed us what are to be
their duties and what their qualifications? IIave
we any right to change the organization of the
clurch which  Christ has established; and what
right have we to take from the pastor and the
church the responsibility which Christ has conferred exclusively upon thl-em?
169 
li0A[LVISTRY OF TIHE GOSPEL.
The effect of a standing committee is, I think,
to establish a power to govern the church, instead
of allowing the church to govern itself; to reduce
greatly the interest of the members in the doings
of the church; to render its meetings a dry and
uninterest'wg formality, and to bring the discipline
almost to a nullity, in which the members feel the
smallest possible responsibility, as they have devolved that responsibility upon others.  It will, I
believe, be a good day for the churches of New
England, when they restore  the pastor to his
proper position, and resume for themselves the
responsibility which they have no right to delegate to any others. I well know that the duty of
discipline is in many cases distasteful, and therefore every one seeks to avoid the discharge of it.
This difficulty is not removed by appointing some
one to do for us what we do not like to do ourselves.  It is not to be supposed that they will
like it better than we, and hence it will not be
done at all.  This is one of the causes of the depressed condition of religion amongst us. The
difference between the professed disciples of Christ
and other men is becoming every day less and
less obvious, and the Saviour might seem to look
almnost in vain among his churches for one that is
his representative among men. God grant that
this tendency may be quickly arrested.
170 
O'THER PAS TORAL DUTIES.
Before closing this letter, I desire to refer to the
relation between the church and the congregation;
or, as it is commonly termed, the church and
the society.
So far as I know, in churches of the Congregationalist and Baptist persuasion iln New England,
this relation is of the following character: The
church is composed of men and women who profess to be renewed by the grace of God, separated
from the world, who have consecrated themselves
and all they possess to Christ for time and eternity. They, however, have no power whatever
over the temporalities of the church. The persons who own pews in the meeting-house form
what is called the society, a body corporate by
law. These may be members of the church or
not; they may be believers or unbelievers, their
simple title to membership being that they own a
pew. A member of the church cannot, without
this qualification, belong to the society. It is conceded that the society owns all the property of
the church. They, by vote, decide upon all its expenditures; they fix the salary of the minister;
they pay for the music, and in fact govern all the
expenditures of the corporation.  When  the pulpit is vacant, a joint committee is appointed,
equally from the church and the society, to select
a candidate for the pastorate. Half of this com
171 
MINISTRY OF THE GOSPEL.
mrittee may be religious, the other half irreligious
men. When they have agreed upon a candidate,
and he has preached with acceptance, he is first
presented to the church.  If they elect him, his
name is then presented to the society for their
approval. If they coincide with the church, he
is considered duly elected; otherwise not. If the
church and society, therefore, do not coincide,
the action of the church goes for nothing, and(
another candidate must be presented, who will
have the sanction of both the church and the
society. The society having thus a negative upoil
the doings of the church, and the power of deternining and paying the minister's salary, it comes
to pass that, virtually, the election of a minister is
frequently determined by them.
Nor is this all. The wealth and social position
of a congregation is generally found, not in the
church, but the society. The latter are naturally
in favor of expensive houses of worship, of artistic
music, and of arrangements that shall indicate
rank and affluence.  In these expenditures,  the
church must coincide with themn, or lose their
cooperation. Expenditures of this kind, once com
menced, cannot be reduced, but inevitably increase;
and the result is, that the worship of God has become, in most of our cities, so costly that the poor,
and even the middling classes, are excluded from
172 
OTHER PASTORAL DUTIES.
attendance on our churches, for it is beyond their
means. Is it wonderful that in all our populous
places the masses are fast lapsing into infidelity,
and that the Sabbath is coming to be regarded as
a day devoted to idleness, dissipation, and drunkenlless?
Besides, this relation places the minister in an
embarrassing position. As I have observed, it is
liable to have an effect, probably unperceived by
himself, on his preaching. It is not every minister
who can fearlessly preach the gospel with unfal
tering plainness, when, in so doing, he may give
offence to those who provide the greater part of
his support.   Nay, more; should he utter  the
simple and uncompromising doctrines of the New
Testament, and in so doing displease the "leading members of the society," it is very likely
that his own brethren would give him to understand that he had been rather injudicious; andl
the question would immediately arise, If these
families withdraw from us, how are our expenses
to be met? It is not necessary to say what
must be the tendency of such a relation upon
a minister. Its effect upon his family is worthy of a passing notice. The society commonly
embraces the richest portion of the congregation, and those most in the habit of social intercourse. The minister and his family will lI)e ex
173 
MINISTRY OF THE GOSPEL.
pected to visit among them; and this, from the
nature of the case, will engage the larger portion
of their visiting. They naturally desire to live, as
far as possible, after the manner of those with
whom they associate, and hence are led into unnecessary expenses in houses, furniture, dress, and
manner of living.  Hence it happens, not unfr'equently, that the minister's family is drawn into a
style of living above the average of that of the
members of his church, though far inferior to that
of many of the members of his society, while he
himself is pinched and straitened in the effort to
maintain it. In the meantime, all the benefit of
the example of a minister in favor of plainness and
simplicity, and indifference to worldly distinction,
is lost; and his children are educated in habits of
expensiveness utterly at variance with any provision which it is in his power to make for them.
That all these evils everywhere manifest themselves, I by no means assert. I well know that
they do not. I know that, in a multitude of instances, gentlemen of the society leave all that
belongs to the religious interests of the congregation to the church, and take pleasure in cooperating with them in every good design.  This is specially the case when the church itself is earnestly
engaged in the promotion of religion.  But that
the tendency is in the direction which I have
174 
OTHiER PASTORAL D UTIES.
pointed out I sincerely believe; and I think I can
hardly be mistaken. I know of a case, at a meeting
of the society of a Baptist church a few years since,
in which the following facts transpired. The subject of the different powers of the church and
society having been under discussion, a leading
member of the society remnarked "that the society
owned the meeting-house, and had unlimited control over it and over the pulpit, andl that they had
a right to place in that pulpit whomsoever they
chose; even," said he, "a catholic priest, if they
should so determine."  WThen asked what right,
then, had the church in this matter, he replied:
"They may choose their minister if they like, but
it is for us to say whether he shall occupy the pulpit." Such is the tendency of this relation; and
the harmony that is spoken of where the relation
is acknowledged, is owing to the fact that the
church avoids coming into collision with the society,
and by so doing yields the points essential to its
independence until there is no longer any danger
of antagonism.   When we permanently intrust
power over us to others, with the expectation that
it will always be used for our advantage, such expectation is very rarely realized.  The caution of
the Saviour is eminently wise: "Give not that
which is holy to the dogs, neither cast ye your
pearls before swine, lest they trample them under
175 
.MINISTRY OF THE GOSPEL.
their feet, and turn again and rend you." The
meaning of this homely  Jewish proverb, in the
mouth of the Saviour, evidently is, Surrender not
the control over the cause of religion into the
hands of those who have no personal interest in it.
You can gain nothing by it, and it will in the end
turn to your disadvantage.
Of the absurdity of such a claim it is needless
to speak. A church of Christ is established to
propagate.certain doctrines, participate in certain
ordinances, and perform certain duties which they
suppose to be commanded by the Saviour. The
ownership of their temporal property, by the decisions of courts of law, must vest in corporators,
who are called the society; but this ownership is
by no means in fee-simple. It is merely a technical ownership, for the intention of better enabling
the church to carry out the purpose for which it
was organized, and for no other. It is merely a
trusteeship, a holding of property for the sake of
accomplishing a particular object. It has no power
to act for any other purpose.
If still further we look at the nature of a church
of Christ, we shall at once perceive that it is essentially at variance with any such relation. A church
of Christ is a company of believers, of sinners
renewed in the spirit of their minds, reconciled to
God by the sacrifice of his Son, and, through grace,
176 
OTHER PASTORAL DUTIES.
inheritors of eternal life. Such is the idea of a
church iu the New Testament. Now for the good
of their own souls, and the conversion of the souls
of others, they, in the fear of God, choose a minister whom they believe best qualified to accomplish
these purposes. But here comes forward a company of men, who profess no personal interest in
thie religion of Christ, who  may not even believe
it to be true, and declare that this man is not our
choice; you cannot, therefore, have him for your
minister; and you must choose some one whom we
shall select. They might just as well dictate to
the church in the choice of deacons, or prescribe
what ordinances shall be administered, at what
time, and in what manner, or who shall or shall
not be admitted to the church. If these principles
are carried out to their legitimate result, it is obvious that they are wholly antagonistic to the very
ideas oni which the church of Clhrist is established.
Our fathers long since foresaw the evils which
might arise from this relation, and for a time manfiully resisted it. They were unwilling to apply for
acts of incorporation, and held their property by
trustees of their own choosing. The tide of worldliness, however, rose so high, that every barrier was
grlacdually swept away. They were considered overscrulupulous, behindl the age; but a result has been
reached which has justified their apprehensions.
12
177 
MINISTRY OF THE GOSPEL.
I need not, however, pursue this subject at
greater length. When the attention of thoughtful men is turned to it, I apprehend that they will
find it to be of graver importance than they have
heretofore supposed.
The question will, of course, arise, Supposing all
this to be so, what is to be done? The remedy for
these evils is apparent; and if Christian men are
willing to apply it, there is no doubt of its efficacy.
The support of the ministry, and the expenses attendant upon the worship of God, properly belong
to the church itself, and to the church alone. They
alone have been taught by the Hioly Spirit the
value of the soul, and the means most likely to
lead to its salvation. It is the distinctive duty of
their profession, to consecrate themselves and their
substance to the promotion of the kingdom of
Christ, and complete the work on earth which he
came from heaven to accomplish. They should,
then, build their own meeting-houses, support their
own minister, and, in a word, pay all the expense
required for the decent and proper worship of God.
They should be ashamed to ask others to do for
them what it is their privilege and duty to do for
themselves. Much more should they be ashamed
to ask men who have no personal interest in religion to minister to their love of magnificence,
while, as a compensation, they surrender to theta
178 
OTHER PASTORAL DUTIES.
the control of those arrangements on which the
prosperity of the cause of Christ vitally depends.
It will, of course, in the first place, be said, If we
pursue this course it will cost the church a great
deal more money. There can be no doubt on this
subject; it undoubtedly will; and is it not just that
it should? There are many congregations in which
those who have no personal interest in religion pay
more towards its expenses than those who profess
themselves to be disciples of Christ. Is not this a
shame? and is it wonderful if, under these circumstances, we should lay ourselves open to the charge
of professing what we really do not believe?
And this reproach is rendered the more pungent
firom the well-known fact that we profess to have
surrendered ourselves and all that we possess to the
cause of Christ, and have vowed to live no more
to ourselves, but to him. On what principle, then,
can we surrender the government of his church
to others, for the sake of retaining to ourselves a
greater portion of the mammon that perisheth?
Do we believe the words of our Saviour, "Except
a man be born again he cannot see the kingdom of
God"?
But it will be said, If we alone bear the expenses of the worship of God, we can neither erect
splendid and costly meeting-houses, nor adorn our
services with such accessories as shall attract men
179 
180        MINIS TRY  OF TIIE GOSPEL.
of taste, refinement, and intelligence.  Possibly
this may be so.  But  who  hath required such
expenditure at our hands?  Are the souls of the
few men of taste, refinement, and intelligence,
whom we may attract by our architectural costliness, of any more value than the souls of the hundreds of the poor whom, by these very means, we
exclude from our sanctuaries? Is not the expensiveness of the worship of God in our cities one
of the reasons why the mass of our people are
coming to spend the Sabbath in idleness and criiminal indulgence?
But it may be said that taste and imagination
are given us by our Creator; and is it not right to
gratify them in the worship of God, and thus make
them subservient to our spiritual improvement?
To this I would reply, when the beautiful is at
variance with the useful, good taste requires that
the former should always give place to the latter.
If a column were ever so beautiful, but totally
unable to support a building, would not that taste
expose itself to scorn which should insist on placing it where it would inevitably work the destrtiction of the whole edifice? I ask, When did expensive architecture and splendid ceremonial ever
conduce to the true worhip of God un(ler the
New Testament dispensation?  HIave not the ages
in which the most costly monuments of ecelesiasti 
OTHE~R PASTORAL DUTIES.
cal architecture have been reared, been also ages of
the deepest spiritual darkness?  Again, if the
kingdom of Christ is to rely for its existence and
extension upon the gratification of taste and imiagination, and, in general, on the love of the beautifuil,
is it not strange that the Son of God, when on
earth, d(lid not discover it? Music and architecture
and ceremonial have their own effect, but it is not
the effect of the Spirit of God, nor is the voice of
taste as powerful as the voice of conscience; and
it is by the action of the Spirit on the conscience
that we expect the world to be converted. I know
that by splendid ceremonial we may attract the
gay and thoughtless, who go to church as they
would go to an opera; but let a house of worship
be ever so plain, even like the upper chamber at
Jerusalem, if its attenzdanlts be really holy me),
if it be known that the Holy Spirit is in the
mi<lst of them,  making men  new  creatures in
Christ Jesus, the multitude will come together, you
cannot keep them away, and they will begin to c iy
out, "M Ien and brethren, what shall we do?" Conscience will compel men of all classes to attend
such meetings, and nothing can resist its urgency.
They will come, not to display their personal
adornment, not to gaze upon stained-glass win dows, not to listen to artistic music, but to know
what they shall do to be saved.
181 
OTHE~R PASTORAL DUTIES.
cal architecture have been reared, been also ages of
the deepest spiritual darkness? Again, if the
kingdom of Christ is to rely for its existence and
extension upon the gratification of taste and imagination, and, in general, on the love of the beautifull,
is it not strange that the Son of God, when onl
earth, did not discover it? Music and architecture
and ceremonial have their own effect, but it is not
the effect of the Spirit of God, nor is the voice of
taste as powerful as the voice of conscience; and
it is by the action of the Spirit on the conscience
that we expect the world to be converted. I know
that by splendid ceremonial we may attract thle
gay and thloughtless, who go to church as they
would go to an opera; but let a house of worship
be ever so plain, even like the upper chamber at
Jerusalem, if its attendants be really holy mene,
if it be known that the Holy Spirit is in the
milst of them,  mlaking men  new  creatures  in
Christ Jesus, the multitude will come together, you
cannot keep them away, and they will begin to cry
out, "Men and brethren, what shall we do?"  Conscience will compel men of all classes to attend
such meetings, and nothing can resist its urgency.
They will come, not to display their personal
adornment, not to gaze upon stained-glass wiTndows, not to listen to artistic music, but to know
what they shall do to be saved.
181 
OTHER PASTORAL DUTIES.
Let it not be supposed that I mean the slightest
disrespect to those gentlemen, and there are many
such, who, from disinterested benevolence, have
labored earnestly and given largely of their substance to support the institutions of religion.  I
trust I am incapable of feeling towards them any
other sentiments than those of gratitude and respect. They have done for us what we ought to
have done for ourselves.  They themselves must
see that the principles on which the present relationI between the church and society rest are capable of great abuse, and though they would not
abuse it, there are others who might. We wish to
be untrammeled in our labor for their eternal welfare, and I am sure they will not blame us. We
pray without ceasing for their salvation, and gladly
would we welcome them to fellowship with us. But,
so long as they refuse to obey the commands of our
common Saviour, they must not take it unkindly
if we are unwilling to trust his cause in their
hands, when, in so doing, we must also commit it
to those who will not use their power as they have
done. Rather than do this we are willing to as sume the whole expense of worship, because we
believe it will be for their spiritual good as well as
for our own, and expect fromn them no other mate rial aid than they voluntarily choose to furnish.
I am, yours, truly.
183 
LETTER IX.
MINISTERIAL EXAMPLE.
MY DEAR BROTHER:
AE may congratulate each other that we are
approaching the end of this prolonged dis cussion. I say prolonged, because I supposed at
the beginning that forty or fifty pages would afford
sufficient space for the accomplishment of my purpose. The subject, however, has seemed to increase in importance as I have pursued it, and
has led me into other fields, which, at first, I did
not intend to occupy. I have but one topic more
to which I shall direct your attention. It is ministerial example. Upon this I now purpose to
enter.
The importance of the example of a minister of
Christ is obvious to the most casual observer. Inl
the first place, he is evidently under the same responsibilities as other men. We always expect that
a man's deportment will not be inconsistent with
the occupation which he has chosen, and on which
his success in life depends. Especially we think 
MINI,S TERIAL EXA MIPLE.
it inexcusable folly for a man to allow himself in
any habits which would nullify the effect of all his
serious labor.  A physician, for instance, holds important relations to the community. We intrust
to his decisions the lives of those most dear to us.
A right-minded physician cannot act in cases which
daily present themselves,without a solemn conviction of the responsibility which rests upon him.
In a man thus habitually occupied, we naturally
look for a gravity of manner, a thoughtfulness of
demeanor, in harmony with the circumstances by
which he is surrounded.  If he be frivolous and
trifling; if we plainly perceive that he cares not a
rush whether his patient recover or die, provided
his fee be secure; if in the midst of a despairing
family he can be jocose and unfeeling; and, still
more, if his habitual companions are the gay and
thoughtless, who know of no serious business in
life, we instinctively recoil from him as one whose
deportment is utterly inconsistent with the solemnity of the decisions which he is called upon to
make. His pocket may be filled with diplomas
firom all the schools in America and Europe, but it
will avail him nothing. Death-beds are not places
for trifling, and he will not be asked to approach
them.
Or, take the service to which the ministry of the
gospel is likened by the Apostle Paul, that of an
185 
~IHNISTRY OF THE GOSPEL.
ambassador. An ambassador is sent, for instance,
to a revolted province with terms of peace and
reconciliation; and on the success or failure of his
mission the life and property of thousands of his
fellow-men depend. Every word that he utters
will be watched by his hearers with the most jealous attention; for to misunderstand him may be
fatal. Nor are his words alone observed: his actions, his general deportment, the very tones of his
voice, are worthy of notice. All men wish to know
not only what he says, but, from the manner of his
saying it, from his general bearing, they wish to
learn what is the real verity. Was he actually
sent by the sovereign whom he professes to represent? Is he such a person as would be likely to be
commissioned on such an errand? Does he really
believe the document which he professes to commnunicate? Does he act as if his message were
of unspeakable importance; as though he in fact
believed that his hearers were in imminent peril,
and that the words which he addressed to them
convey their only hope of salvation?
But, suppose that this ambassador, intrusted
with a message of transcendent importance, exhibits no particular interest in the delivery of it:
suppose he clothes it in language which not more
than one in ten can clearly understand: suppose
he only presents it when he is paid for it, and then
186 
MINISTERIAL EXAMPLE.
that he is apparently as desirous of raising for
himself a literary reputation as of leading men to
accept of it; that his communication having been
thus delivered, he seems to think no more about
it; that except on particular and set occasions he
never alludes to the terms of his embassy, and
never of his own motion speaks of it even to his
most intimate personal friends; that he enters
with his rebellious fellow-citizens into all their
amusements, and makes the rule of his conduct, not
the precepts of his sovereign, but the customs of
the society by which he is surrounded, -suppose
all this, would any one believe that his mission
was a reality, or that he in the least considered the
danger to be such as he declared himself commissioned to make known?  Would not the men to
whom he was accredited slumber on in security
until the time of reconciliation had passed away?
Then on whom would the responsibility of their
destruction rest?
Now, in the light of the New Testament, the
responsibility of a physician, or an ambassador, is
a small matter in comparison with that of a minister of Christ. In the one case, the interests only
of time are treated of; in the other, the interests
of eternity. Every word, nay, every action of him
who comes as a messenger.of God, may have an
important effect upon an immortal soul. Men ex
187 
1lMINVISTRY OF THE GOSPEL.
pect from such a person a deportment in harmony
with the grave importance of the message which
he delivers. If he be habitually frivolous, jocular,
or trifling, it is impossible for his hearers to think
him in earnest, or that he believes what, on peril
of eternal destruction, he calls upon others to
believe. Hlow many a moving discourse has been
rendered useless by the conversation of half an
hour, after the assembly has been dismissed!
The minister has destroyed the effect of his
preaching in the company into which he has
fallen. They repeat it to others; it is the talk of
the whole neighborhood; and thus he succeeds in
eradicating every trace of seriousness from minds
on which he seemed to have produced some good
impression. I have, myself, known of just sutch
cases, in which it came to be the common remark:
"'When Mr.        is in the pulpit we think he should
never come out; and when he is out we think he
should never go in."  I well remember an instance
of this kind, in my own experience. I had been
preaching on a solemn subject on a week-day evening, and the audience seemed more than ordinarily
interested.  In walking out with one of my hearers, I was guilty of making some trifling remark,
the spirit of which was wholly at variance with all
that I had been saying. I was immediately imnpressed with my inconsistency and wrong-doing;
188 
MIL~IVSTE1RIAL EXAMPLE.
and, though more than thirty years have elapsed
since this occurrence, I never think of it without
regret, and, I hope, repentance; for that one trifling
expression may have wrought permanent injury to
an immortal soul.
Discerning men recognize at once the tone of
claracter which befits a minister of the gospel.
His daily occupation is to warn men to flee firom
the wrath to come; to point sinners to the Lamb
of God; to visit the sick and dying; and, that he
may do these things with success, his mind must
be habitually penetrated with these momentous
ideas. Such thoughts must surround him with an
atmosphere utterly repugnant to trifling amusenient and social dissipation. Men of sense expect
to see the tone of character which such habitual
reflection cannot but create; and when they see
it they do it honor. It is true they will often
welcome a minister to scenes of gayety, because
his presence seems to declare that, in his opinion,
it is innocent thus to spend the time of an immort,il being. It is, however, a cutting, though unintentional rebuke, when a man  given up to the
world meets a minister amidst a scene of thoughtless frivolity, and, taking his hand, expresses his
pleasure at seeing him; adding, in the blandest of
tones, "I hardly expected to meet you here!"
Luxurious and expensive entertainments, and most
189 
MINISTRY OF THE GOSPEL.
of the forms of public amusement, are inappropriate places for him who teaches men "to turn
from these vanities to serve the living God." It
is not enough to ask, What is the positive harm
of these amusements? it is sufficient to say that
they constitute one of the gods which men of this
world worship, and by which they are led captive
by thousands, to their eternal undoing. Nor is
this all. It is impossible for hearers to believe that
a minister who is seen amidst scenes of fashion
and dissipation, is in earnest when he urges them
to flee from the wrath to come. If he does not
enjoy them, say they, why is he here? If he does
enjoy them, say what he will, he is at heart just
like one of us. The effect of such associations on
a minister's preaching is obvious. That man must
be endowed with an unusual amount of modest
assurance, who during the week will unite in the
gayety of fashionable life, and on the Sabbath
preach on the realities of eternity and the absolute necessity of setting our affections on things
above, not on things on the earth. An eminent
minister of the gospel, the most eloquent preacher
that I ever heard, once said to me, "When I was
settled in the city of -, a large number of the
most distinguished men in the State attended my
church; they were really very kind to me, and
always invited me to their dinner-parties. For a
190 
MINISTERIAL EXAMPLE.
while I accepted their invitations. They were
men of high intelligence, and their parties were
disgraced by no intemperance or excess. But I
found that if I dined with them on Saturday I
could not preach to the sinners as I wanted to on
Sunday; so I broke it off altogether." Did he
not, in this case, act as became a minister of
reconciliation?
But it will, perhaps, be said that Jesus Christ,
when on the earth, accepted invitations to dine,
in all companies; and it was even said of him,
by way of reproach, "This man receiveth sinners,
and eateth with them": why may we not safely
take him for our example? Undoubtedly we
may, if we will honestly take him as our example. It is true, Jesus Christ seems to have gone
into any company to which he was invited, but he
always went as a simple preacher of righteousness;
and some of the most solemn and searching appeals
that he ever delivered were spoken on such occasions.  He was with the men around him, but he
was not of them; and, setting aside all conventionalities, he employed such occasions, as he did all
others, as opportunities for preaching the kingdom
of God. If a man will act as Jesus Christ acted,
there can be no objection to his going anywhere.
If, however, he cannot do this, he had better keep
out of the way of temptation.   It is certainly
0
191 
MINISTRY OF T[E G OSPEL.
innocent for him to stay at home; it is not inno cenlt to go where, by his conduct, he may deny
his Plaster, bring guilt upon his own soul, and
place a stumbling-block before the souls of others.
William Allen and Stephen Grellet, distinguished
members of the Society of Friends, made several
journeys on the continent of Europe,on religious
missions.  They  were  commonly  received with
much attention by men of the very highest rank,
on account of their personal character and active
philanthropy.   They were  frequently invited to
dine with persons eminent for position, with
princes, ministers of state, and others of great
consideration, and they frequently accepted the
invitations. They always, however, went as the
disciples of Christ, and entered into no conversation inconsistent with that character; and it was
their habit, before the company separated, to
spend a portion of time in religious exhortation
and prayer.  On such, as on all other occasions, it
became evident that the object to which every
other was subordinate was, to relieve distress, to
succor the unfortunate, to circulate the Scriptures,
and urge all men to serious attention to the subject of personal religion. Their conduct was thus
consistent with their profession, and their addrlesses were always received with respect,  and
frequently with thankfulness and tears. Oh that
192 
MINISTERIAL EXAMPLE.
we had many such tourists, both laymen and
ministers of the gospel, travelling over Europe at
the present day!
Again, no one who has been in the habit of conversation with young persons on the subject of
religion, can  have  failed to observe that the
love of social amusement, more than anything
else, takes off the thoughts from God and eternity,
renders the mind the slave of the things that
perish, and presents one of the strongest obstacles to repentance.  How can a minister, whose
business it is to win souls, sanction, by his presence,
amusements which he knows stand directly in the
way of a sinner's conversion? It may be said,
perhaps, Tell us, then, what are the amusements
which a minister may properly attend, and what
those which he should avoid? This is not possible, nor is it needful. A sanctified heart will
guide a minister aright; to an unsanctified heart
rules are of no value. When such a question
arises, let him ask himself, in the first place, Is this
amusement innocent? in the next place, Is it a
suitable occupation for the soul of an immortal
being; will it improve my physical, intellectual, or
moral health; is it liable to be misunderstood, so
that it may be a stumbling-block to others; will
it promote or retard the great object to which I
have consecrated my life? The answer to these
13
193 
MINISTRY OF THE GOSPEL.
questions will enable a minister to decide correctly,
if he really wishes to know the will of the Master.
"If meat," says St. Paul, "maketh my  brother
to offend, I will eat no meat while the world
standeth!"
But a minister of the gospel may destroy his
power for good directly, as well as indirectly. His
special character is that of a moral teacher; and
we all know that the power of a moral teacher is
measured, in a great degree, by his obedience to
the truth which he delivers to others. He may
bind as many burdens as he pleases upon the
shoulders of other men, but they will easily cast
them off if he assume none of them himself
What effect can be produced by an habitual
drunkard lecturing on intemperance; or a grasping
miser discoursing on charity; or a profligate debauchee setting forth the praises of purity? We
must make it evident that we abhor the sins
which we denounce, and strive after the excellences which we inculcate, or our teachings will be
not merely powerless, they will be odious and
offensive.
But to illustrate my meaning by example. The
minister of the gospel teaches the vanity of everything earthly and temporal, in comparison with
those  things  eternal in  the heavens; but his
preaching will be powerless, 1i practically, he sets
194 
MINISTERIAL EXAMPLE.
the same value upon things sublunary as those
who profess to be living for this world alone. He
may preach on the dangers of wealth, and how
hard it is for a rich man to enter the kingdom of
heaven, but his preaching will avail little if he
is as grasping at a bargain, as eager to accumulate,
as ready to move in any direction at the offer of a
larger salary, as men who profess to be governed
by nothing but the love of gain. Hle may discourse forcibly on the corrupting influence of
place and power and station, but it will all be
useless if it is observed that he is himself eager
after positions of ecclesiastical influence, never
tired of hearing his own voice at public meetings,
striving to hold the first place among his brethren,
coveting literary reputation, academical distinctions, and things which sensible men would be
ashamed to aspire after.  He may preach most
movingly on the universal duty of consecrating all
that we possess to the service of Christ, but it will
comne home to no one's conscience if it be observed
that he habitually pleads his office as a reason
why he should escape the ordinary sacrifices demanded of his brethren. He may powerfully insist
upon making everything subsidiary to the great
life-work of saving souls, and may sfow that we
have no right to spend an hour of our time or a
dollar of our money without asking whether we
195 
MINISTRY OF THE GOSPEL.
have the permission of the Master; but the effect
of this preaching will be small if, no matter what
is the condition of his parish, he always has leisure
for a journey of pleasure, a trip to Europe, or a
visit to a watering-place. He may discourse with
great soundness of judgment on the duty of
Christian parents to bring up their children in the
nurture of the Lord, but it will be all labor in
vain if he allows his family in every indulgence
which his means will any way admit, and if it be
observed that he is far more anxious to see them
rich, powerful, and applauded, than humble, devout, pious, and self-denying. When such inconsistencies exist, the people hear his words, and
look upon his example; they may obey the one,
or follow the other. Which will they choose? I
need not answer the question. The religious character of a people whose minister preaches the
truth ever so eloquently from the pulpit, but
whose conduct out of the pulpit is at direct
variance with all that he inculcates, will furnish
all the reply that is necessary.
I am, yours, truly.
196
0 
LETTER X.
PERSONAL EXPIANATION. - CONCLUSION.
MY DEAR BROTHER:
ERE I writing for you alone, I should con      sider my task completed. But as you requested me to write for the public, and as these
pages may meet other eyes than yours, a fewv
words, at the close, not for you, but for others,
seem to me to be almost indispensable. At any
rate, I feel it due to myself to add some suggestions which I have reserved for the close, as they
can be more appropriately introduced here than
in any other place.
It will very naturally be asked, Were you yourself ever such a minister as you urge us to be?
You tell us that our lives must illustrate our
teaching.  Was your practice such as your teaching prescribes?
I might, perhaps, suggest that this is a matter,
not of individual, but of universal concernment.
The true question is, Do these evils exist, and
ought they to be removed; and not whether they
~ * *  ~. 
MINISTRY OF THE GOSPEL.
lie at the door of any particular individual. I
might have easily avoided this question by publishing what I have written anonymously; but I
chose not to do it. I preferred to publish under
my own name, and bear to the full whatever
odium may attach to making known what I consider to be important truths. If I have not lived
as it becomes a Christian minister, I deserve to
be blamed for it as much as any of my brethren;
and I would humbly bear the rebuke to which my
conduct justly exposes me.
If I am asked how I discharged my duty as a
pastor, the question is susceptible of two distinct
answers: the first from the people to whom I
ministered, and the second from my own consciousness in the sight of God. The portion of
my life devoted directly to pastoral duty is not
large. I was for five years pastor of the First Baptist Church in Boston. So far as the eye of man
can discover, they know my walk' and conversation. Of those to whom I then ministered the
greater part have fallen asleep; but enough of
them remain at this present to testify in what
respects I did or did not perform my duties as
pastor among them; and I know of no reason
why they should not testify truly. I think they
will bear witness, at least, that I left them a happy,
harmonious, and loving band of Christian disci.....
198 
PERSONAL EXPLANATION.-CONCL USION.  199
ples, and such they have remained until the present dclay. Of the extent and depth of their attachment to me I had no conception until I had promised to enter another sphere of labor. Had I
known of it sooner, I should probably have been
their pastor to-day.
Turning away, however, from man's opinion of
my pastorate, and reviewing it in the sight of a
holy and omniscient God, I must humble myself in
the dust, as one of his most unprofitable servants.
I do not accuse myself of indolence, or a disposition to shrink from any labor that came upon me
as a pastor. I was moved to action by a feeling
of responsibility and by a dogged sense of duty that
carried me through my work when my health was
feeble, and, to many persons, seemed declining. It
was not in the amount, but in the kind of labor that
I was greatly deficient. Circumstances which it
would be needless to mention excited in me an ambition for scholarship and literary reputation. Thus,
though I hope I avoided trifling in the pulpit,
my preparation for the Sabbath came to be more
of an intellectual than a moral exercise. In the
mean time my brethren assigned me important
duties in connection with missions and education,
which soon demanded a large portion of my time.
While I was thus continually occupied, my labor
tended to draw me away from my own heart, and 
MINISTRY OF TIIE GOSPEL.
from effort for the spiritual good of my people. I
had little time for reading the word of God and
cultivating devout communuion with my  Saviour.
Iy mind became secularized, and I wandered far
from God. When I think how unfaithfully I did
the work of an ambassador of Christ, and how far
I departed from him, I wonder at the compassion
that bore with me, and condescended to give me
any, even the least, success.
During the latter part of my ministry, I was
painfully conscious of my condition, and was thor oughly dissatisfied with myself.   I had, befoie
God, undertaken the care of the souls of my people, and this was the only ground on which I
received from them my support. They had a
right to my whole time, and I gave them but a
part of it; by far the greater part was given to
business, which, though relating to the affairs of
our denomination, had nothing to do with their
spiritual welfare. I saw that, without I gave up
everything but my pastoral duty, I could not act
justly to my people; but how to do this I did
not see possible.  Under these circumstances, I
accepted a position in a college, with the expectation of soon returning to the ministry, to commence it under different auspices.  This expectation was not, however, to be realized. I was soon
called to another service in the work of education,
which I occupied for nearly thirty years.
200 
PERSONAL EXPLANATION.-CONCLU7SION.  201
In thus exchanging the ministry for the work of
education, though I acted with the sanction of all
my brethren, I think I erred. It was wrong to
place anything in comparison with the work of
saving souls. Had I been more solemnly devoted
to the labor to which the Master appointed me, I
should have escaped this error. During my ministry in Boston, I contracted the habit of writing
and reading my sermons. Though I did this at
the suggestion of my people, I consider it as one
of the great errors of my life. This error I should
have escaped if I had thought more of moral
preparation for the pulpit, if my mind had been
more habitually devout, and I had cultivated a
more humble reliance on the Spirit of God.  But
why should I recall the incidents of a life full of
mistakes and moral imperfections? It may, perhaps, be sufficient to say, that, if I have any knowledge of the faults of the ministry, the germs, at
least, of that knowledge have been derived from
my own painful experience.
When, a few years since, I was called temporarily to the exercise of the pastoral office, I endeavored in some measure to obey the precepts
which I have here inculcated upon others. I at
once laid aside every other labor, and confined my
reading almost exclusively to the Bible and to
works on devotional or practical religion. To the 
MIINISTRY OF TIE GOSPEL.
measure of my physical ability, I preached the
gospel, both publicly and from house to house,
seeking to hold personal conversation on the subject of religon, as far as it was possible, with every
member of the whole congregation. The Lord in
mercy gave me such success as seemed good to
him; and though my imperfections were many and
my practice fell very far short of my duty as a
minister, I can truly say that no part of my ministerial life was so full of enjoyment as this, and
upon no part of it do I look back with so much
satisfaction. I do firmly believe that, to gain victory over one's self, over the love of reputation,
position, or emolument, to consider all things but
loss for the excellency of the knowledge of Christ
Jesus our Lord, and in the face of all men to
preach simply what the word of God teaches, to
preach that only, and to do this day after day, no
matter what men may think of us, is the only
way to secure a happy and successful ministry, to
be joyful in our own souls, from the presence of
Christ abiding in us, and at last to hear his voice,
"Well done, good and faithful servant, enter thou
into the joy of thy Lord!"
And now, having made my confession, and
placed myself in the condition of the most erring
of my brethren, accepting the rebukes which my
faults as a minister deserve, I may, with the greater
202 
PERSONAL EXPLANA TION.-CONCL vSION. 203
boldness, make my final appeal to the ambassadors
of Christ. I pray God that I may write every
word in his fear, and if in anything I violate
the spirit of Christian love, I may find mercy in
the day when the secrets of all hearts shall be
made manifest.
We are, in this country, living at a period in
which every external obstacle to the progress of
religion has been removed. Liberty of speech
and of the press is inviolate. Men speak and write
their opinions, on all subjects, with unrestrained
boldness. There is nothing to prevent us firom discipling the whole nation to Christ. The Bible is
open to all, and efforts are incessant to furnish
every family in our land with a copy of it. The
State is sparing neither labor nor expense to enable
every child born among us to read it. The sum
annually spent for the maintenance of external
worship is very great. Magnificent churches are
erected in our cities and villages, and the amounts
required for carrying on very expensive accessories
to worship are liberally provided.   Seminaries,
which gratuitously furnish a costly education to
all, and, in some cases, board and lodging to the
indigent, are established by every denomination
of Christians. Never before had Christianity so
fair an opportunity to subdue all things to obedience to Christ as in these United States. Besides 
MINISTRY OF THE GOSPEL.
all this, this is, in a special manner, a land of Sabbaths. One day in seven is set apart for the worship of God, and this day ministers have all to themselves. They mnay occupy as much of this time
as they please in making known to us our duty to
God and our neighbor, as it has been revealed to
us by our Lord and Saviour Jesus Christ. It would
seem that we must be a very religious, and, of
course, a very moral people, well acquainted with
the oracles of God, and thoroughly inclined to
reduce them to practice.
And now, what is the actual result of all this?
What is the spectacle which this nation at this moment presents to the world! A million or more
of our citizens are engaged in mutual slaughter!
Hundreds of thousands have already fallen by the
sword and by the diseases incident to camps. Of
this million of men the greater part have been
hearers of the gospel; and all this sacrifice has
been rendered necessary in order to maintain the
best government that God has ever bestowed upon
man.
Again, in this country, intelligence is more
widely diffused than in any nation on earth.
We choose our own rulers; we are the sovereigns
in whom rests exclusively the appointing power.
If our public officers are not good men, we have
no one to blame but ourselves. If the professors
204 
PERSONAL EXPLANATION.-CONCL USION. 205
of religion chose to act on the principles of their
Master, and consider citizenship as a responsibility
for which they must give account, they would
easily, without any formal organization, control
this nation. But what do we finld to be the fact?
The people, as is always the case in free governments, are divided into two parties; but that po.
litical party is yet to arise which will not sacrifice
right to what it considers expediency, and which
will not tolerate any wrong-when it is supposed
that the interests of the party require it. Yet, in
the ranks of one or other of these parties religious
men are found by the wholesale, aiding and abetting what they know to be wrong, if they suppose
it will ensure a majority of votes at the coming
election; a majority of votes, perhaps, to be given
to a man who has no single moral attribute to entitle him to a suffrage. Thus is the religious influence of the professors of religion reduced to nothing. The maxim seems to be adopted - religion is
one thing, and politics another; as though men
could carve out a portion of their lives over which
God should have no control, and which he would
never bring into judgment. And what is the result? The most sagacious observer that ever visited this country was profoundly astonished to see
how large was the number of able men out of office,
and how small was the number in office. But we
. 
MINISTRY OF THE GOSPEL.
need not the testimony of foreigners on this subject. Enter the halls of our national legislature,
and who is not sick at heart while reflecting that
into such hands the destinies of this country have
been committed? Has not Washington become
the theatre for the display of the most odious of
human passions, the chosen seat of corruption, intemperance, and venality? And all this is done
under the full light of the pure gospel of Jesus
Christ. For this the professors of religion are, at
the bar of God, greatly responsible.
Again, observe the flood of intemperance that
deluges the land, sweeping away men in every position of life, bringing disgrace upon our public
counsels, and hurrying the masses by hundreds.of
thousands to an untimely grave. It is in the power
of the followers of Christ, by wise and just legislation, but especially by precept and example, to
arrest this evil. But it is not arrested. We make
a movement in this direction every few years, when
some political end is to be secured, but when this
occasion passes away it is all over. Are Christians, in this matter, the salt of the earth?
Again, the common maxims of trade are confessed to be very unlike the laws of Christ; indeed,
so unlike as to be utterly at variance with them.
But do Christian men of business so obey the laws
of Christ that they form a class by themselves,
206 
PERSONAL EXPLANATION.-CONCLUSION.  207
turning with abhorrence from everything false or
dishonest or treacherous or mean? Or do they
assimilate themselves with the men about them,
under the plea that unless they do as others do
they can never grow rich? And after they have
grown rich, what is the difference in the manner
of expenditure of wealth between him who professes to fear God and him who fears him not? Do
not both bow down to the same idols, and sacrifice
without stint to sensuality, luxury, and ostentation? I might extend to almost any length this
catalogue of our national sins by reference to the
vices which we annually import firom the licentious
capitals of Europe. But the subject is too painful.
I forbear.
The question that arises here is, Who is to blame
for all this? Can we escape the conclusion that a
large share of it rests upon ourselves? Have we,
as ambassadors of Christ, made known to men, in
all plainness, earnestness, and solemnity, the law
of God in all its exceeding broadness? Have we
brought this law home to men's business and bosoms, that they might see clearly wherein they have
violated it; or have we weakly forborne to tell the
truth for fear of giving offence? Have we made
known this law with all its tremendous sanctions,
or have we so glozed over the truth that no one
would from our preaching suppose that he was in 
MINISTRY OF THE GOSPEL.
any particular danger? Have we clearly discerned
between the righteous and the wicked, or have we
taken it for granted that every one who says, Lord!
Lord! shall enter into the kingdom of heaven?
Have we, with all plainness, delivered "the message which we have heard from him, that God is
light, and in him there is no darkness at all;" and
"that if we say that we have fellowship with him
and walk in darkness, we lie, and do not the truth "?
HIave we preached clearly that, no matter what
may be our experiences, "this is the love of God,
that we keep his commandments"?  Have we impressed it upon men that our hope of heaven is all
a fallacy unless we are ready to obey Christ in all
things, though it cost us the surrender of human
applause, the riches of the world, and expose us to
persecution, reproach, nay, death itself; and do we
thus obey him? Have we not all sinned in this
respect, and become guilty of our brother's blood?
I confess, with shame, that in all these things I have
greatly failed in my duty. Is it not so with you?
If the awful chastisement which is now laid upon
our country for our sins is in any respect owing to
our unfaithfulness, how great must be our guilt,
and how fearfill our responsibility! Words are inadequate to express the solemnity of our position.
Let each one apply the oracles of God honestly to
his own conscience, and he will feel what words
cannot utter.
208 
PERSONAL EXPLANATION.-CONCL UsION. 209
What, then, is to be done? The past cannot be
recalled. The results of our unfaithfulness have,
for the most part, passed before us into eternity.
The present is still with us, and now is the day of
salvation. Let us all confess our sins to our people,
and especially to Almighty God. Let us plead
that atoning blood which cleanseth from all sin.
Here is our only hope of pardon. It is yet a faithful saying, and worthy of all acceptation,. that
Christ Jesus came into the world to save sinners;
and let us do works meet for repentance. In spite
of sneers and obloquy and reproach, let us declare
the whole counsel of God. Let us cast away all
desire of reputation for scholarship, all love of distinction, and be content to preach the simple truths
of the New Testament in all their breadth and
length, whether men will hear or whether they will
forbear. While doing all this, let us in humble
faith rely upon the aid of the Spirit of God, which
is promised everywhere to accompany the truth as
it is in Jesus. We are nothing, and can do nothing;
but when we faithfully utter the truth of God, he
can do everything. Oh, what a reformation would
follow such a baptism of the Spirit among the ministers of Christ!  Our country would fall down
before God in humble penitence, confessing its
sins and pleading for pardon through the atonement of Christ. The chastening of God would
14 
.MINISTRY OF THE  GOSPEL.
have accomplished its purpose, and he would restore to us the blessings of peace on the principles
of righteousness, which we by our sins have forfeited.  Out of the infinite misery of this fearful
contest, he would, in his own way, cause such an
improvement in national character as should be
more than a compensation for all that we have
suffered. We should still be a day-star to the nations in darkness, the hope of those struggling for
civil and religious freedom. God would be merciful to us, and bless us, that his way might be
known upon earth, his saving health among all
nations. The Lord hasten it in his time, and to
his name shall be the glory.
Yours, very truly.
4g  au.
210 
AMOS LAWRENCE.
DLIRY AND CORRESPONDENCE OF TIE LATE
A-))S LAWIEENCE; with a brief account of some Incidents in
hisLiif. Edited bhis son, WILLIAM 11. LAWRENCE, M.D.  With
fiv,e steel Portraits of AMos and ABBOTT LAVWPENCE, an Engraving
of their Birth-place, a Fac-simile page of Mr. Lawrence's Hand  vwriting. Octavo, cloth, $1.50. Royal duodecimo edition, $1.00.
This work was first published i n an elegant octavo volume, and sold at the unusu,liy low price of $1.50. At the solicitation of numerous benevolent individuals who
vere desirous of circulating the work- s,o remarkably adapted to do good, especially
to younig me n- GRATUITOUSLY, and of giving those of moderate means, of every
c,ss, a.  opportunity of possessing it, the royal duodecimo, or "CHEAP EDITION,"
wS issued, varying from the other edition, only in a reduction in the SIZE (allowing
less Hmarin), and the THICKNESS ofthe paper.
Within ix months after the first publication of this work, TWENTY-TWO  THOUSA-  copies hadbeen sold. It is the memoir of a Boston merchant, who became distioigusiied for his great wealth, but more distinguished for the manner in which he
used it. It is the memoir of a man, who commencing business with only $20, gave
away in public and private charities, DURING HIS LIFETIME, more, probably, than
any other person in America.
" We heard it once said in the pulpit,' There is no work of art like a noble life,'
and for that  eason he who has achieved one takes rank with the great artists, anl
becomes the world's property. WE ARE PROUD OF THIS BOOK.  WE ARE WILLING
TO LET IT GO FORTH TO OTHER LANDS AS A SPECIMEN OF WHAT AMERICA CAN
PIODUCE. In the  old world, reviewers have called Barnun  THE characteristic AmerIcan man.  We are willing enough to admit that he is A characteristic American
man;, he is OI'E fruit of our soil, but Amos Lawrence is another. Let our country
have credit for him also. THE GOOD EFFECT WHICH THIS LIFE MAY HAVE 1IN
DETERMINING TIE COURSE OF YOUNG  MEN TO HONOR AND VIRTUE  IS INCALCULABLE."- MRS. STOWE, IN N. Y. INDEPENDENT.
" This book, besides being of a different class from most Biographies, has another
peculiar charm. It shows the inside life of the man.  You have, as it were, a peep
behind the curtain, and see Mr. Lawrence as he went in and out among business
me, as he appeared on'Change, as he received his friends, as he poured out,' with
liberal hand and generous heart,' his wealthl for the benefit of others, as hle received
the greetings and salutations of children, and as he appeared in the bosom of his
faisily, at his own hearth-stone." - BRUNSWICK TELEGRAPH.
"We are glad to know that our large business houses are purchasing copies of this
work for each of their numerous clerks.  As a business man, Mr. Lawrence was a
pattern for the young clerk."-BOSTON TRAVELLER.
"We are thankful for the volume before us. It exhibits a charity noble and active,
while the young merchant was still poor.  And above all, it reveals to us a beautifiul
cluster of sister graces, a keen sense of honor, integrity which never knew the
shaldow of suspicion, candor in the estimate of character, filial piety, rigid fidelity in
every domestic relation."-NORTH AMERICAN REVIEW.
"We are glad that American Biography has been enriched by such a contribution
to its treasures. In all that composes thie career of' tle good man' and the practical
Christian, we have read few memoirs more full of instruction, or richer in lessons
of wisdom and virtue."-  ATIONAL INTELLIGENCER.
"A more be tiflly prin   vlme, or one calculated to do more good, has not
been issued from the press of late years."-EVENING GAZETTE.
"This volume has been read with the deepest interest.  It will be widliy circeltted,
will certainly prove a standard work, and be read over and over again."- BOSTON
,Z).AI1,Y ADV..RToS.                                                            (P) 
WORKS BY DR. TWEEDI)IE.
GLAD  TIDINGS;  or, The Gospel of Peace.   A series of Daily
Meditations for Christian Disciples.   By Rev. fi. K. TWEcEDIE,
D. D. With an elegant Illustrated Title-page. 16imo, cloth.
63 cents.
These meditations, though brief, are comprehensive and weighty. It is remarkable for condensation, for a deep evangelical tone, anl for putting itself
into direct contact with the conscience and the heart. - Al'l)any Argus.
We heartily wish this little book were in every Christian family, and could
be carefully read through by every Christian.- N. Y. Evangelist.
This sweet little volume challenges our warmest commendation.  Every
page glows with Christian example and goodness. The perusal of one chapter
will awake a keener relish for the commencement of anotier. The Fronti,spiece,
representing the shepherds' watch of their flocks by night, is sublimely beautiful. -Lawrence Courier.
A LAMP TO THE PATH; or, the Bible in the Heart, the
Home,  and the Market-place.   With  an elegant  Illustratee
Title-page. 16mo, cloth. 63 cents.
The power, the beauty, and the necessity of religion in the heart, the home,
the workshop, the market-place, the professions, and in social intercourse, are
happily illustrated.  It is ajewel, and should enrich every family library.  Tht
last chapter is worthy of being engraven, as with the point of a diamond, oin
every human heart. - Southern Literary Messenger.
This little volume brings Christianity home to the bosoms and business of
men. It is a lucid, impressive, and beautiful exposition of Christian obliga.
tioes. -Albany Argus.
SEED-TIME AND HARVEST; or, Sow Well and Reap Well.
A Book for the Young. With an elegant Illustrated Title-page,
16mo, cloth. 63 cents.
An excellent book, more particularly designed for young readers; but persons
of all ages may derive pleasure and profit from its perisal. - N. Y. Comnmeriial.
No person can read it attentively, without feeling that there is an importance
attached even to what seem to be his most indifferent actions. - Puritan Rev.
A most precious volume this to the young, taking their first step and first look
in life; teaching them that if they would reap well, they must sow well; that
If they would enjoy an old age of honlor, they must be trained in youth to virtue.- Dr. Sprague, Albany Spectator.
THE  MORN  OF  LIFE;  or, Examples of Female Excellence.
A Book for Young Ladies. 16mo, cloth. In press.
The above works, by Dr. Tweedie, are of uniform size and style.  They
are most charming, pious, and instructive works, beautifully gotten up, and
well adapted for "gift-books."
FAMILY WORSHIP; or, the Morning and Evening Sacrifice.
One volume.  Octavo, cloth.  In press.                    (h)
-4 
IMPORtTANT NEW WORKS.
YAHVEH CHRIST, or the Memorial Name.  By ALEXANDER
MACWHORTER, Yale University.   With an Introductory Letter, by
Nathaniel W. Taylor, D. D., Dwight Professor of Didactic Theology,
Yale Theological Seminary. 16mo, cloth, 62 cents.
The object of this work is to show that a most important error has hitherto been
entertuined respecting the Hebrew word given as "Jehovah," in the Old Testament.
The author shows, by a historic-philological argument, that it was not "Jehovah,"
but YAHvEnI,-that it does not mean "I AM" (self-existence), but " HE WHO WILL
BE, OR COME" (The Deliverer); in short, that the "Jehovah" of the Old Testament, and the "Christ" of the New, denote one and the same being.
EXTRACT FROM DR. TAYLOR'S INTRODUCTORY LETTER. - The argument is
altogether new and original; and if valid proves what many of the ablest theologians
have believed, without resting their belief on grounds so thoroughly exegetical. It
raises a question to be met wherever the Bible is read, - a question in respect to a
fact which it would seem, if not admitted, must at least be controverted. The
view here taken is too plausible to be passed over with indifference by the friends
of truth; if true, it is of unmeasured importance to the Church and to the world.
The book is an intensely interesting one; rich in suggestions, and presenting in
its main topic a subject that is deserving of thorough investigation.-CHIcAGo
CIIRISTIAN TIMES.
This volume is destined at least to awaken thought and attention. The argument shows great probability, and is worth a serious attention. If his position could
be demonstrated it would be one of vast importance to theology, and would give
in some sense a newface to the Old Testament. It is written in a form to be understood by all readers.-PURITAN RECORDER.
It is refreshing in these days of many books, to fall in with an original work, laying open a new vein of thought, and leading the student to a novel train of investigation. Mr. MacWhorter is entitled to this rare distinction, for his conclusions will
be entirely new to the large body of American scholars. It is marked by great
thoroughness, ripe scholarship, and eminent candor, and written, too, in an animated
and flowing style. We anticipate that the work must create a profound sensation
in the theological world, for its conclusions are tenable; it puts at rest forever all
doubts of the Divinity of Christ.-WATCHMAN AND REFLECTOR.
HEAVEN.  By JAMES WILLIAM KIMBALL. With elegant
illustrated title page. 12mo, cloth, $1.00.
PROF. HUNTINGTON, ED. OF THE RELIGIOUS MAGAZINE.- One is surprised at
the mental discipline, the variety of inform tion, an the measure of literary skill'
evinced.
Full of beautiful ideas, consoling hopes, and brilliant representations of human
destiny, all presented in a chaste, pleasing, readable style. -N.Y. CHRONICLE.
There'.s an air of freshness and originality about it, that will render it interesting
even to some whose spirits have not caught the upward tendency.- PURITAN REC.
This is a delightful volume, possessing peculiar interest. -N. E. FARMER.
We welcome this contribution to our religious literature, from the open pen of
a Christian merchant. Free from pedantry and the conventionalities of logic and
of style, it comes to us with a freshness of thought and a fervor of feeling that are
often wanting in the scholar's page.- N.Y. INDEPENDENT.
The author is certainly an independent thinker, as well as a vigorous writer, and
has written a book that will please the thoughtful, and will astonish pious people,
who seldom, and always timidly, think. Everything about the work is fresh and
racy.  We admire him intensely, and bid him God speed.- WSTERN  LITERARY
MESSENGER.                                                                       (w) 
RECENT PUBLICUtTIONS.
TIIE EVIDENCES OF CHRISTIANITY, as exhibited in the
writings of its apologists, down to Augustiie, by W. J. UOLTON.
of Gonv;lle and Caius College, Cambridge. 12mo, cloth. 80 cts.
This volume received the Hulsean prize (about $500) t i Enlgland.  The author
ts evidently a very learned student of the patristic writings anl the wlhle  circle
oe ecclesiastical history. He has presented to the world in this essay an adni.
rable compendium of the arguments for the truth of Christianity advanced In
the works of the Apologetic Fathers during the third, fourth, and fifth ccntiriee
of the Christian era. These arguments are classified as being deduced fhsir
antecedent probability, from antiquity, from prophecy, from miracles, fromn the
reasonableness of doctrine, from superior morality, and from  t        he success  f tho
Gospel. -.,. Y. Commercial.
We thankfully accept such an effort as this of a profound and highly-cultivated
minind. - Puritan Recorder.
The work bears the marks of great research, and must command the attention
and confidence of the Christian world. - Marecant,' Journal.
TIlE BETTER LAND; or, Thoughts on Heaven. By A C.
THorPsoN, Pastor of the Eliot Church, Roxbury.  12mo, cloth.
$1.00.  Just published.
THE MISSION OF THE COMFORTER; with copious Notes.
By JULIUS CHARLES IIARE. Notes translated for the American
edition.  12mo, cloth.   $1.25.
Rich in spirituality, strong and sound in theology, comprehensive in thought,
vigorous and beautiful in imagination, affluent in learning. - Congregationaist.
We have seldom read a book with greater interest. - N. Y. Evatgelist.
The volume is of rare value, and will be welcomed as an eloquent and Scriptural exposition of some of the fundamental doctrines of our faith. - N. Y.Recorder
THE VICTORY OF FAITH. By JULIUS CHARLES HARE, author
of " The Mission of the Comforter," etc.  12mo, cloth.   In press.
FIRST LINES OF CHRISTIAN THEOLOGY. In the form of
a Syllabus, for the use of Students.   Royal octavo.   $5.00
A. most important work for ministers and theological students.
THE RELIGIONS OF THE WORLD, and their relations to
Christianity.  By FREDERICK DENISON MAURICE, A. M., Profes.
sor of Divinity in King's College, London. 16mo, clotl. 60 ets
The effort is masterly, and, in any event, must prove highly interesting by the
omparisons which it institutes with the false and the true. - Method. Quarterly.
GUIDO  AND  JULIUS.   THE DOCTRINE OF SIN AND  TNIE PRO
PITIATOR; or, the True Consecration of the Doubter.  By F. Auo
0. THOLUCH, D.D.  Translated by JONATHAN EDWARDS RYLAND
Introduction by JOHN PYE SMITH, D.D.  lmo, cloth.  60 ets
Pre-eminently a book for the times- full of interest, and of great [K we
(i} 
VALUABLE WOPKS.
THIE SUFFERING SAVIOUR; OR, M-EDITATIONS ON TITl
LAST DAYS OF CHRIST. By FRED. W. KlRUR[MACHER, D.D., Chap  lain to the King of Prussia, anid author of " Elijah the Tislihbite," etc.
Translated under  the express sanction  of the author,  by SAMUEL
JACISON.  129mo, cloth.   $1.25.
The style of the author need not be desribed to those who have read his' Elijah
a:l wh'oever has not read an evangelical book of our own time that has passed throughl
any  editlions in German, English, French, Dutch, Danish, had better order the
CINESE eition,   ichhas recently appeared. * * *  We like the book-LOVE
it, rater —for the vivid perception and fervid emotion with which it brings us to
tLe Suffring Saviour."-NEW YORK INDrEPENDENT.
"Krummlacher is himself againt  I Till the present work appeared, he had done
nothing equal to his first oe,'Elijah, the Tishbite.'  In the present he comes upon
t'e literary firlnament in his old fire and glory,' like a re-appearing star.' The traislator has done his work admirablv. *  * aIuch of the narrative is given with tllrillisg vividness, and pathos, and beauty.  Marking as we proceeded, several passages
for quotation, we found them in the end so numerous, that we must refer the reader
to the work itself."-NEws OF TIE CHURCHuES (SCOTTISH).
THE PROGRESS OF BAPTIST PRINCIPLES IN THiE
LAST HUN'DRED YEARS.  By T. F. CURTIS, Professor of Theol  ogy in Lewisburg University, Pa. 12mo, cloth. $1.25.
This work is divided into three books.  The first exhibits the progress of Baptist
Principles, now conceeded in thieory by the most enlighted of other denominations.
The second presents a view of the progress of principles still controverted.
Tie third sets forth the progress of principles always held by eangelical Christians, but more consistently by Baptists.
It is a work that invites the candid consideration of all denomitions.  The aim has
been to draw a wide distinction between parties and opinions.  Hence the object of
this volume is not to exhibit or defend the Baptists, but their principles."
" Te principles referred to are such as these: Freedom of conscience and Sepal
ration of Chlurch and State; a Converted Church Membership; Sacraments inoperative without Choice and Faith; Believers the only Scriptural Subjects of 13Baptism;
Inmtersilo always the Baptism of the Nlew Testameit; Infant Baptism Injurious 
Olen Communion Unwise and Injurious. To show the progress of these principles,
st'tistics are given, from which we learn that in ]1792 there was but one Baptist Communicant in the U nited States to every fifty-six inhabitants, while in 1854 there was
one to every thirty inhabitants. The Baptists have more than one quarter of the
hle Church accommodation in the United States. * * *  The entire work is writtes with ability and unfailing good temper."-QUARTERLY JOURNAL AMERICAx
US ITA  IA              S ASSOCIATION.
"The good temper of the author of this volume is obvious; the method of arranglg lis materials for effect admirable."-PRESBYTERIAN.
"'We know of no man in our Churches better fitted to prepare a fair exhibition of
'laptist Principles.'  He is no controversialist;  and his discussions are in most
refreshing contrast with many, both of Baptist defenders and their opponents." SOnuTITEI'r' BAPTIST.
The work exhibits ample learning, vigorous argumentative power, and an exel lent spirit toward those whose views it controverts.  Apart from its theological bear ings, it possesses not a little historical interest." — N. Y. TRIBUNE.
"The aim of the work is important, the plan ingenious, yet simple and natural,
the author's preparation for it apparenitly thorough and conscientious, and his spirit
excellent."-WATCHSiiAN AND REFLECTOR.                                          (r) 
31ODEii,N  ATIIEISM.
UTnder its Forms of Pantheism, Materialism,  Secularism,  Deve.
iopment, and Natural Laws.   By JAMUS BUCHANAN, D.D., LL.D.
12mo, cloth, $1.25.
The Author of this work is the successor of Dr. Chalmers in the Chair of
DI)ivinity in the New College, Edinburgh, and the intellectual leader of the Scottish
FTree Church.
HUGH MILLER, AUTHOR OF "OLD  RED SANDSTONE," &C., &C. —The work
is one of the most readable and solid which we have ever perused.
THE " NEWS OF TIlE CHUaRCsES."- It is a work of which nothing less can be
said, than that, both in spirit and substance, style and argument, it fixes irrever sibly the name of the author as a leading classic in the Christian literature of Britain.
HOWARD  MALCOM, D. D., PRESIDENT OF LEWISBURG UNIVERSITY.-I have
found no work so helpful to me as this as a teacher of metaphysics and morals.  I
know of nothing which will answer for a substitute. The public specially need
such a book at this time when atheism is being spread abroad with all earnest Bess, supported, at least in some places, both by church influence and university
bonors. I cannot but hope that a work so timely, scholarly, and complete, will do
much good.
One of the most scholarly and profound productions of modern Christian literatare.-WORCESTER TRANSCRIPT.
Dr. Buchanan has earned a high and well-deserved reputation as a classical writer
and close logical reasoner.  He deals heavy, deadly blows on atheism in all its
various forms. - CHRISTIAN SECRETARY.
His analyses of the doctrines held by the various schools of modern atheism
are admirable, and his criticism original and profound. It is an attracetive as well
as a solid book; and he who peruses a few of its pages is, as it were, irresistibly
drawn on to a thorough reading of the book. - BOSTON PORTFOLIO.
The style is very felicitous, and the reasoning clear and cogent. The opposing
Itheories are fairly stated and combated with remarkable ease and skill. Even
cshen the argument falls within the range of science, it is so happily stated that
no intelligent reader can fail to understand i..-BOSTON JOURNAL.
It is justly described as "a great argument," "magnificent in its strength, order,
ard beauty," in a defence of truth and against the variant theories of atheism.
It reviews the doctrines of the different schools of modern Atheism, gives a fair
statement of their theories, answers and refutes them, never evading, but meeting
anti crushing their arguments. - PHILA. CHRISTIAN OBSERVER.
Lt. Buchanan is candid and impartial, evades no argument, undertakes no opposing view, but meets his antagonists with the quiet and unswerving confidence of a
loco notive on iron tracks, pretty sure to crush them.- CHRIESTIAN REGISTER.
W e hail this production of a master mind as a lucid, vigorous, discriminating,
and satisfactory refutation of the various false philosophies which have appeared in
modern times to allure ingenuous youth to their destruction. His refutation is a
clear stream of light from beginning to end. - PHILA. PRESBYTERIAN,
We recommend "Modern Atheism" as a book for the times, and as having
speciet claims on theological students. -UNIVERSALIST QUARTERLY.
It is remarkable for the clearness with which it apprehends and the fairness
with which it states, not less than for the ability with which it replies to, the schemes
of unbeliefin its various modern forms. It clears away, one by one, the mists which
the Devil has conjured around the great doctrines of our Faith, by the help of
some of his ingenious modern coadjutors, and leaves the truth of God standing in
its serene and pristine majesty- CONGIBEGATIONALIST.
The work is a masterly defence of faith against dogmatic unbelief on the one
ibud, and that universal skepticism on the other. - N.Y. CHRISTIAN CIIROXICLE.
(v) 
IMiPORTANT SELW WORIKS.
THE CHRISTIAN LIFE: Social anid Individual. By PETERI
BAYvE, A. 3I.  12mo, cloth.   $1.25.
Contents.   PartI.-STATEMENT.  The Individual Life; the Social Life.  Part
11 -EXPOSITION AND ILLUSTIATION.  First Principles; Howard, and tile rise of
Philanthropy; Wilbertoree, and the development of Philanthropy; Budgett, the
Christian Freeman; the social problem of the age, and one or two hints towards its
solution; Modern Doubt; John Foster; Thomas Arnold; Thomas Chaltoers.  Part
II.L - OUTLOOK.  The Positive Philosophy; Pantheistic Spiritualism.
Particular attention is invited to this work. Its recent publication in Scotland prow
lsced a great sensation. Hugh Miller made it the subject of an elaborate review in
his paper, the Edinburgh "Witness," and gave his readers to understand that it was
an extraordinary work.  Tihe "News of the Churches," the nontlly organ of tiea
Scottish Free Church, was equally emphatic in its praise, pronouncing it "tihe religious book of the season." Strikingly original in plan and brilliant in executions, it fthar
surpasses the expectations raised by the somewhat familiar title.  It is, in truth, a
bold onslaught (an I the first of the kind) upon the Pantheism of Carlyle, Fichte, etc.,
by an ardent admirer of Carlyle; and at the same time an exhibition of the Christian
Life, in its inner principle, and as illustrated in the lives of Howard, Wilberforce,
Budgett, Foster, Chalmers, etc.  The brilliancy and vigor of the author's style are
remarkable.
PATRIARCHY;  OR, THE FAMILY: ITS CONSTITUTION AND
PROBATION. By JoHN HARRITS, D. D., President of" New College."
London,  and  author  of "The  Great  Teacher,"  "Mammon,"  etc.
12mo, cloth. $1.25.
The public are here presented with a work on a subject of sniversal interest, by
one of the most able and popular living authors. It is a work that should finds a lasce
in every FAMILY, containing, as it does, a profound and eloquent exposition of iae
constitution, laws, and history of the Family, as well as much important instruction
awd sound advice, touching the family, family government, family education, etc.,
oelthe present time.
This is the third and last of a series, by the same author, entitled "Contributions
to Theological Science."  The plan of this series is highly original, and thus far Iras
been most successfully executed.  Of the first two in the series, "Pre-Adaoite
E;rth," and "Ian Primeval," we have already issued four and live editions, and tile
demand still continues.  The immense sale of all Dr. Harris's works attest their intrinsic popularity.
"The present age has not produced his superior a, an original, stirring, elegant
vri-ter."-PHILADELPHIA CHRISTIAN  CHROO  ICLE.
G(OD REVEALED IN NATURE AND IN CItIST;
Including a Refutation of the Development Theory contained  in the
"Vestiges of the Natural History of Creation."   By  the author of
"'The I'hilosophy of the Plan of Salvation." 12mo, cloth. l1.25.
The author of that remarkable book, "The Philosophy of the Plan of Sltio"
has devoted several years of incessant labor to the preparation of this w ork. It furnaisaes a new, and, as it is conceived, a concilusive argument against the "dvl      p
ment thleory " so ingeniously maintained in the "Vestiges of the Natural Itistory,f
Creation."  As this author does not publish except whenb he has so,m,. l;ig to sV,
there is good reason to anticipate that the work will be one of unusul itrest a.d
v.lise.  Iis fisrisser boo,k.has met withl the most signal s    iseess in l,t  1al' -:
hoving passed through numerous editions i Enlandi and Sotll an   en tr~             -
lated into four of the European languages besides. 1t islso about to be trastt
into the Iindostanee tongue.                         r, 
NEW WORKS.
TIIE BETTER LAND; OR, THE BELIEVER'S JOURNEY AND
FUTURE HOME. By REV. A. C. THOMPSON. 12mo, cloth. 85 cents.
CONTENTS. - The Pilgrimage; Clusters of Eschol; Waymarks; Glimpses of the
Land; The Passage; The Recognition of Friends; The Heavenly Banquet; Chlildren in Heaven; Society of Angels; Society of the Saviour; Heavenly Honor and
Riches; No Tears in Heaven; Holiness of Heaven; Activity in Heaven; Resurrection Body; Perpetuity of Bliss in Heaven.
A most charming and instructive book for all now journeying to the "Better Land."
THE SCHOOL OF CHRIST; OR, CHRISTIANITY VIEWED IN
ITS LEADING ASPECTS.   By the REV. A. L. R. FOOTE, author of
"' Incidents in the Life of our Saviour," etc. 16mo, cloth. 50 cts.
"It is one of the few books that we feel free to recommend."-METH. PROTESTANT.
" The author presents Christianity, in its various aspects, with skill and power."PRESBYTERIAN.
" Christians of all names will read it with deep interest."- CHRIST. CIHRONICLE.
"It shows throughout a discriminating and thoroughly disciplined mind."- PURiTAN RECORDER.
MY MIOTHER; OR, RECOLLECTIONS OF MATERNAL INFLUENCE.
By a NEW ENGLAND CLERGYMAN. 12mo, cloth. 75 cents.
This is a new and enlarged edition of a work that was first published in 1849. It
passed rapidly through three editions, when the sale was arrested by the emhirrassment of the publisher. The author has now revised it, and added another chapter,
.o that it comes before the public with the essential claims of a new work....
It is the picture of a quiet New England Family, so drawn and colored as to subserve
the ends of DOMESTIC  EDUCATION...... The author has already distinguished himself in various walks of literature; but from motives of delicacy towards
the still surviving characters of the book, he chooses for the present to conceal his
name.....   A writer of wide celebrity says of the book, in a note to the ptblisher-" It is one of those rare pictures, painted from life, with the exquisite skill of
one ofthe OLD MASTERS, which so seldom present themselves to the amateur."
MEMIORIES OF A GRANDMOTIIER.  By a LADY OF
MASSACHUSETTS.   16mo, cloth.  50 cents.
"My path lies in a valley which I have sought to adorn with flowers.  Shadowg
from the hills cover it, but I make my own sunshine."
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TIlE TEACHER'S LAST LESSON. A MEMOIR OF MAR  THA WHITING, late of the Charlestown Female Seminary, consisting,
chiefly of Extracts from her Journal, interspersed with Reminiscences
and Suggestive Reflections.   By  CATHArINE N. BADGER, an Asso  clate Teacher.   With a Portrait, and an Engraving of tihe Seminary.
12mo, cloth.  $1.00  Second edition.
The subject of this Memoir was, for a quarter of a century, at the head of one of
the most celebrated Female Seminaries in the country.  During that period she educated more than THREE TIIOUSAND young ladies.  She was a kindred spirit to Malry
Lyon, the celebrated founder of Mount Holyoke Seminary, with whom, for strength
of cha. racter, eminent piety, devotion to her calling, and extraordinary success therein, she well deserves to be ranked.                                          (o) 
ouh an  g ItoENTIFI'   uiC.a)ns.
(S CIENTIFI C.)
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HISTORICAL EVIDENCES OF THE TRUTH OF THE SCRIP      TURE RECORDS,  STATED  ANEW, with Special Reference to
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