THE UNIVERSITY g/hK. 71 OF ILLINOIS LIBRARY 250 V75UE PASTORAL THEOLOGY: THE THEORY OF A GOSPEL MINISTRY. BY A.- VINET, PROFESSOR OF THEOLOGY AT LAUSANNE. - 9 - ©ranslatefc from tfje jFrntci). " Let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon the earth.” — Ecclesiastes v. 2. “ Quand on ne serait pendant sa vie que l’apotre d’un seul homme, ce ne serait pas etre en vain sur la terre, ni lui etre un fardeau inutile.” — L a Bruy^re EDINBURGH: T. & T. CLARK, 38 GEORGE STREET. LONDON : HAMILTON, ADAMS, AND CO. j SIMPKIN AND CO. DUBLIN: JOHN ROBERTSON. MDCCCLII. EDINBURGH : PRINTED BY ANDREW JACK CLYDE STREET. \ / Y E’ r ADVEETISEMENT BY THE EDITOES. « The volume which we now present to the public was not prepared for the press by M. Yinet. It consists merely of notes which Were used as the basis of a course of lectures pre pared for the students of the Academy at Lausanne. These notes, which are for the most part drawn up with the greatest care, yet sometimes appear to be simply an outline, which the professor designed to complete in the delivery. This will ac- count for those imperfections in the form which would certainly have disappeared if the author had himself given a finishing stroke to his work. We have, however, thought it best to publish it in the state in which we found it, without allowing ourselves to remodel any part. But, as we had, for some parts of the course, more than one original manuscript, the task has often fallen to us of completing one by the aid of another. Farther, when something additional seemed indispensable in order to elucidate or complete the idea of the author, we have inserted developments derived from the note-books of M. Vinet’s auditors. These might have been multiplied, but we have only employed them where we thought them necessary, and all additions of this kind have been placed in brackets [ ], in order that the reader may recognise them. M. Vinet has himself translated several passages taken from ancient or foreign authors, which he introduced in the course of the work. Those which yet remain in the original language we haveYourselves translated. The appendix at the end of the volume consists principally of passages from authors, to which M. Yinet merely refers, but which appear to have been read by him during his lectures, and which serve to elucidate his thought; several have been 1 ryr> JL / Kj « Vlii ADVERTISEMENT BY THE EDITORS. completely transcribed by him in his note-book. They ap- peared to us, at once too extended to be inserted in the course, and yet so important that we could not content ourselves with simply referring to them. Ben gel’s* Thoughts, which will be found in the Appendix, have been translated from the German, by M. Vinet, and published separately in a small 16mo pamph- let. Allusions will occasionally be found to the institutions of the National Church of the Canton deVaud. We may remind the reader that the greater number of M. Vinet’s hearers were preparing for the ministry in this church, with which die did not cease to be connected, so far as worship is concerned, until a Free Church was established in the Canton de Vaud, in con- sequence of the resignation of a large number of the pastors in the National Church. We hope that this course of Pastoral Theology will be well received, not only by Ministers of the Gospel, and Students in Theology, for whom it is more immediately designed, but also by the religious public generally. M. Yinet’s fundamental idea should recommend his book to the serious attention of all friends of the gospel. The pastor is not, in his view, an isolated being, banished from the general community of Christians into the retirement of a remote and solitary dignity, to which obscurer believers may not aspire. He regards him not so much above them, as at their head, — their advanced leader in the work of love. Accordingly his functions are not his exclusive preroga- tive; on the contrary, all ought to associate actively with him, and will, in fact, so associate with him according to the measure of their faithfulness. The pastor is not different from the Christian; he is the typed Christian, — the example for his flock. 1 Tim. iv. 12. All Christians, therefore, will find that preci- ous instruction may be gathered from this book. If they re- ceive it as we dare hope they will, we shall not delay in publish- ing also the Homiletics or the Theory of Preaching , the manu- script of which is also in our possession. TABLE OF CONTENTS. Advertisement by the Editors, INTRODUCTION. § i. Subject defined. — What is the Minister of the Gospel ? — The Ideal Minister, .... § ii. Necessity of the Gospel Ministry, § hi. Institution of the Gospel Ministry, § iv. Does the Minister constitute an Order in the Church? § v. Excellence of the Ministry, § vi. Difficulties and Advantages of an Evangelical Ministry, § vii. Vocation to the Evangelical Ministry, FIRST PART. INDIVIDUAL AND INTERIOR LIFE. General Principle. — Renewal of Vocation, . Particular Rules. — Solitude, Prayer, .... Study in general, and of the Bible in par- ticular, . Economy of Time, Ascetism, .... SECOND PART. RELATIVE OR SOCIAL LIFE. Chapter I. — Social Life in general, § i. Gravity, . . . . In manners, .... In discourse, .... § ii. Simplicity. — Modesty, .... § hi. Pacific Temper, .... Page vii 13 29 32 36 43 48 62 96 98 102 ib. 110 111 114 116 118 121 123 ib. X CONTENTS. Page § iv. Mildness, . . . . .125 § v. Fidelity. — Uprightness. — Candour, . . 126 § vi. Disinterestedness, . . . .128 § vir. The Minister as related to the general interests of Society, . . . . .185 Chapter II. — Domestic Life of the Minister, . 140 § i. General Reflections. — Marriage and Celibacy. — The Pas- tor’s Wife, .... ib. § ii. Government of the Family, . . .145 § hi. House and Household Economy of the Pastor, . 146 ■ r THIRD PART. PASTORAL LIFE. Preliminary Reflections on the Choice of a Parish, and on Charges, . . . . .151 Section the. First . — Worship. Worship in general. — Catholic worship. — Protestant worship. — Worship of the Primitive Church. — Characteristics which should be continued in Public Worship. — Costume. — Celebra- tion of Rites. — The Lord’s Supper. — Baptism. — Singing. — Funerals, . . . . .159 Section the Second. — Teaching. Chapter I. — Preaching, . . , .170 § i. Importance of Preaching among the functions of the Ministry, . v . . . . ib. § ii. Principles or Maxims to be observed with reference to Preaching, . . . .173 § in. Object of Preaching, . . . 182 § iv. Unity of Preaching, . . . .183 § v. Different Classes united in the same Audience, . 184 § vi. Popularity. — Familiarity. — Authority. — Unction, . 186 § vn. Form of Preaching, . . . 195 § viii. Sermons on Special Occasions and Festivals, - . 198 § ix. Miscellaneous Questions relative to Preaching, . 199 Chapter II. — Catechisation, . . . .208 § i. Its Importance and Aim, ... ib. § ii. General Characteristics of Catechisation. — Source and Method of Religious Instruction, . . 209 § hi. Advice to the Catechist, . . .210 CONTENTS. XI Page Section the Third. — Care of Souls, or Pastoral Oversight- Chapter i. — The Care of Souls in General, . . 215 § i. Its relation to Preaching. — Fundamental Principles of their Duty, . . . . ib. § ii. Objections to the Exercise of this Duty, . . 218 § ill. Conditions or Qualities required in the Care of Souls, 219 § iv. Threefold Object of Pastoral Oversight, . 222 § v. The School, . . . . .224 § vi. Relations with Families. — Pastoral Visits, . 226 Chapter II. — The Care of Souls Applied to Individuals, 229 § i. Introduction. — Division of the Subject, . . ib. § ii. Internal State, . . . . 231 1. Persons decidedly Pious, . . . ib. 2. The newly Converted, . . . 235 3. The Awakened, . . . .236 4. The Troubled, . . . ib. 5. Orthodox, .... 238 6. Sceptics, . . . . 241 7. The Indifferent, .... 242 8. Infidels, .... 243 9. Rationalists, . . . .244 10. Stoics, .... 245 Reproof, . . . .246 Guidance, .... 247 General Counsels, . . .248 § hi.. External State, .... 250 1. The Sick, . . . .251 • False Security in Sick Men, . . 256 Those who are troubled, . . .259 General Directions, . . . 263 Families who are Mourning, . .266 2. Mental Maladies, . . . 267 I 3 Dissensions, . . . .270 4. The Poor, . . . . 271 FOURTH PART. ADMINISTRATIVE OR OFFICIAL LIFE. Chapter I. Discipline, .... 275 Chapter II. Conduct towards different Religious Parties, . 277 Chapter III. Relations of Ecclesiastics among themselves, 280 Chapter IV. The Pastor in his Relations to Authority, . 283 Xll CONTENTS. APPENDIX. Note I. On the Reality of the Priestly Office, . 287 Note II. The Mystery of Preaching, . . . 288 Note III. On the Early Usurpation of Personal Authority by the Priest, .... 289 Note IV. First indications of the tendency to form Pastors into a Caste, .... 290 Note V. The Universal Priesthood in the Christian Church, 294 Note VI. On the Dignity of the Ministry, . . 295 Note VII. On Prayer, . . . . , 296 Note VIII. On the Use of the Catechism, . . s 299 Note IX. Bengel’s Thoughts on the Exercise of the Ministry, 301 Errata, . . . . . .316 f PASTORAL THEOLOGY. • INTRODUCTION. § I. SUBJECT DEFINED. WHAT IS THE MINISTER OF THE GOSPEL? THE IDEAL MINISTER. We have already defined practical theology. It is an art resulting from a science, or science resolving itself into art. It is the art of practically applying, in the ministry, the know- ledge acquired in the three other purely scientific regions of theology. It seems then that we might very justly give the name of Pastoral Theology to that collection of rules or direc- tions which we have denominated Practical Theology. But although the idea of a pastor, seelsorger , 1 and of the pastorate, governs and embraces all parts of practical theology, we may also isolate it, and consider it apart as a moral element which is not only found in each separate part of practical theology, but which itself, as distinguished from Catechetics and Homiletics , 2 forms a separate region, a special object of study. [The expressions Pastoral duties and Pastoral 'prudence are 1 One of the German equivalents for Pastor. Literally, one who takes care of the soul . — Ed. * We might add Liturgies; but the small space which we give to this part induces us to include it in our course of theology or pastoral pru- dence. As regards ecclesiastical right, which might have for its object the comparative study of different ecclesiastical legislations or constitu- tions, and which, in this sense, is a science, it becomes an art, and con- sequently a part of practical theology, so far as it gives practical guidance to the pastor in the observance and execution of the ecclesiastical laws of the community to which he belongs. The little which we shall say of it will find its appropriate place in the course. B 14 PASTORAL THEOLOGY. incomplete. They present the subject too much from the stand-point of art, — in a merely practical point of view. This, however, is not the only aspect to be taken; tbe speculative side must find its place ; action is the last result of speculation, but, whatever be the nature of the action, the preparation for it will not be sufficient if it has been considered alone : disinterested study is demanded. We ought not to study the theory, of an Evangelical ministry merely in order to know what we have to do ; we . must also study it as a fact presented to us, and which claims our acquaintance. Disinterested speculation is of the very highest advantage. He who has only regarded the various elements of his profession as they are presented to him in active life, will act neither with liberty, with intelligence, nor with profundity. For these, among other reasons, we call this course a Theory of Evangelical Ministry . ] Perhaps, however, the distinction here introduced is not a true one. Perhaps Catechetics, Homiletics, &e., are not, in their substantial nature, different from Pastoral Theology. Yet, because of the extent of these parts, of the details which they demand, and of the disproportioned space which, if treated in the whole extent of their scope, they would necessarily occupy in a course on pastoral theology, we detach them, in order, by a more deliberate study, to master them more easily. W e shall, however, be on our guard against the notion that the foremost of these categories represents a whole, or even a reality 7 the reality is only found in the collected view of the three functions — worship, preaching, catechetical instruction. The minister fulfils all these at once by the mere circumstance of his being a minister ; he would not be a minister did he not unite them all. Not that these spheres may not be distin- guished and even separated, but never in an exclusive manner, that is to say [in such a way] that any one who occupies the one sphere is excluded from the rest; for they mutually sup- pose and involve each other. Nevertheless, the idea of this unity has its date : it is Chris- tian. No other religion has either conceived of or realised it. In the Old Testament the office of priest and that of prophet were distinct and separated. The distinction belongs to the PASTORAL THEOLOGY. 15 Old Testament, the identification belongs to the New. The two systems are characterised by these two facts. — A perfect harmony between the form and the idea did not exist and could not arrive till after the introduction of the spiritual law, the law of liberty. — In these two features, — in these two dis- tinct plans, are exemplified the letter which kills and the spirit which gives life. The economy which was to unite these into one whole, was also to unite in one man the character of priest and that of prophet. On this point the primitive church presents us a phenomenon which corresponds to the entire spirit of the Christian system, which did not hastily repudiate all the traditions of the theo- cracy. It divided the ministry into several different ministries. We do not find that all the ministers did the same thing, nor that all did all things. We might believe, according to Ephes. iv. 11, and 1 Cor. xii. 28-30, that this division of labour 1 had been formally ordained by the great Head of the church ; but whether this was actually the case, or whether we are only to recognise here a providential dispensation, or that the distribu- tion of extraordinary gifts (^ag/o^ara) explains this circum- stance, — still there is no proof that this distinction, of which, moreover, it is very difficult to form a just idea, is to be main- tained as a permanent institution. In any case, in order to renew it, the charismata would have to be renewed. It is abundantly evident that men were regarded as ministers of the church whose qualifications would not allow them to be ministers in the sense in which we employ the term. There were deacons, appointed to serve tables; there were presbyters (whence the word priest, though not the idea, is derived), who did not teach at all; but it is clear, from 1 Tim. v. 17, 2 that 1 There is no reason to think that this division of labour was absolute in its character. We find (Acts vi. 10,) that the deacon Stephen (ver. 5) was a preacher or prophet. Administration of rites and preaching the word were separated in St Paul. u Christ sent me not to baptize but to preach the gospel.” 1 Cor. i. 17. Besides this is not a question of rite. Either it is out of the sphere of religion, which cannot be admitted, or it is not assigned specially to one of these classes of functionaries. This is not, however, to assert that all may celebrate it. 2 “ Let the elders that rule well be accounted worthy of double honour, especially they who labour in the word and doctrine.” 16 PASTORAL THEOLOGY. those among them who taught were of the highest rank, and had the highest repute, since the word is the grand instrument and the essential characteristic of the gospel dispensation: and it was, in fact, to this class of presbyters that the title of minister or pastor became finally appropriated as their distinc- tive appellation, and this class has absorbed in itself the func- tions of all the other classes, so that it constitutes, in itself alone, the ministry of the Christian Church. [The evangelical ministry is essentially a ministry of the word; all other ministrations are subordinated to this; they are so many modes of speaking, of declaring the word of God. Christianity is a word, a thought of God, which is destined to become the thought of man. Now word and thought are in- separable; a thought is an interior word, and in ancient lan- guages the same term is employed to express both ideas ( Xoyog ). That grand revolution, which we call the advent of Christ and of the Gospel, has not rejected worship and symbolism, but it has spiritualised it, has reconciled it to the thought and there- fore to the word. The minister is a man who speaks the word of God, he does not repeat its phrases. The priest was a slave, but the minister is the free associate of God. And as, through the unfortunate and necessary exclusion of the laity, there are no longer ministers of alms, for example, of science, &c., the minister unites in himself all these offices, because he was already the minister par excellence .] The minister who thus inherits all the different ministries of the Church, has taken, in the fulness of his qualifications and of his activity, the name of pastor. It is remarkable that, of all others, this is the name which is most rarely applied to the minister in the New Testament . 1 What then is the Pastor'? The name indicates the character of the office; he feeds ; he nourishes souls with a word which is not his own (as the shep- herd nourishes his sheep with grass which he has not made to grow) ; but he feeds them by means of his own individual word, which reproduces the divine word and appropriates it to various 1 In Ephes. iv. 1 1 , pastor is used synonymously with teacher, or in- structor. PASTORAL THEOLOGY. 17 needs, becoming in turn a word of instruction, of direction, of exhortation, of reproof, of encouragement, and of consolation. [The word, then, is his instrument; but this is not all: the pastorate ought to be conceived of as a fraternity, and, after the example of Jesus Christ, the minister ought to sym- pathise with all the interests and all the sufferings of his flock. He ought to be at once almoner, justice, and schoolmaster. [Such is, in our church, the idea of a pastor. The Catholic Church has dealt otherwise with the essential conception. It was impossible, considering the sinfulness of man, that the Christian Church should, in the very outset, escape the tempta- tion to take a retrograde course. This is the declivity on which we all slide : nothing is so ineradicable as the tendency to return to that which God has abolished.] Chrysostom already regarded the essential feature of the pastoral office to be the administration of the sacrament. 1 This was a return towards the ancient legal institute, and it is one of the first traces of that exclusive importance which the Catholic Church has in more recent times given to this part of the functions of the ministry. 2 Among the number and at the head of those relics of Juda- ism, of which Catholicism is full, we must undoubted^ place the dogma of the real presence. God is really present in the Catholic worship as he was in the Levitical worship. I will venture to assert that, from the point of view occupied by the spiritual Christian, this resemblance in itself will suffice to con- demn Catholicism. “ Though we have known Christ after the flesh, yet now henceforth know we him no more.” 2 Cor. v. 16. This accordingly involved the restoration of caste , — for ritual forms may be perfectly well observed by any individual what- ever, so that the personality is of no importance. In religious communities where the sacerdotal idea is predominant, as indi- vidual life is of small account, so corporate distinctions must proportionally prevail. 3 1 See the beautiful passage in the De Sacerdotio, lib. iii. cap. 4. — Ap- pendix, Note I. 2 “ Die Vorstellung einer iibermenschlichen WUrde des geistlichen Standes, schon im dritten Jahrhu rider t.” — Cyprian’s Briefe. 3 See Lamennais, Affaires de Rome. i 8 PASTORAL THEOLOGY. Among us, the ministry is essentially a ministry of the word; with us, so far from the word becoming, a ritual form, the ritual form becomes the word; we take, in its fullest accepta- tion, the idea of the apostles, who traced back the work of the gospel to the incarnation of the word, and we do not find any- thing too strong in the words of Erasmus : “ Diabolus concion- ator: Satanas , per .serpentem loquens, seduxit humanum genus: JDeus, per Filium loquens, reduxit oves errciticas .'” 1 ' This ministry is essentially moral, since the word is the car- dinal principle in it, and it does not allow the word to become materialised and transformed into ritualism. It must be the action of one soul on another soul, of liberty on liberty. Before all manifestations of itself it exists as an energy — after all ma- nifestations it remains such. The Roman Catholic Church, while it appears to confer greater authority and larger scope for action upon the pastor, has in reality limited the pastoral office, by prescribing stereotyped forms under which it is to manifest itself , 2 and by prescribing as rites that which ought to be suggested on every separate occasion by charity and wis- dom, according to the requirements of circumstances. [In the one case there is a real library, in the other case there is only a fiction of a library carved in wood. Both communities have confession ; but, in the one, confession is of the heart, in the other confession is commanded, and moreover, as it ceases to be moral and true, it loses its reality. These are the abuses of Catholicism, but we may not exaggerate them : Catholicism, as it has the cross, is also acquainted with the gospel as a spiritual verity. — Further, even among Catholics, vivid protest- ations have been raised against the exclusive predominance of * ritualism, — especially on the part of the Jansenists, who attach a very great importance to preaching, regarding it as the greatest and most awful of mysteries . 3 This is a wide depart- ure from St Augustin, who regarded the Eucharist alone as an 1 “ The devil is a preacher: Satan speaking by the serpent, has seduced the human race. God, speaking by his Son, has brought back the wan- dering sheep.” — Ecclesiastes , lib. i. — Ed. 2 It has given a fixed form to all the different impulses of pastoral love. 3 See the quotation from St Cyran. — Appendix, Note II. PASTORAL THEOLOGY. 19 awful mystery. We may think that there is nothing mysteri- ous in this action of soul upon soul by means of the word, because it is an ordinary thing; as if that which is ordinary were not often very mysterious and unfathomable. The same word acts upon different minds in different modes. Doubtless the character of the individual very much determines the result ; but whence comes it that an animated preacher frequently pro- duces no effect, while a feeble preacher often makes the deepest impression upon men’s spirits ? Why has the soul been readied by the latter, and uninfluenced by the former ? How often the conversion of a spirit which is listening to us depends upon the force of a single word! The providential order by virtue of which one soul, one single soul, is touched among a crowd who remain cold and unmoved, — is not this one of the deepest mys- teries? Yes, preaching is a mystery, the mo^t profound of all, that which discloses a multitude of other mysteries. In truth, God himself is the real speaker, man is only an instrument.] The form of the ministry therefore is the word. The object of the ministry is to unite in the school of Christ, “to bring captive to the obedience of Christ,” the spirits which are his ; it is to perpetuate, to extend, to deepen continually the king- dom of God upon the earth. In order to present this idea under manifold aspects, let us, with Burnet , 1 collect the different names given to the ministers of the gospel in the New Testament. And let us first of all remark that, in the ecclesiastical, as in the political sphere, all names of functions, dignity, &c., have originally quite another significance and force from that which they possess when they have been adopted by common usage, and thus lost their primal freshness. Like proper names, they are at first expressive of true qualities, but afterwards come to be merely arbitrary signs. In the origin of a truly original institution the names of offices express the duties, affections, hopes belonging to them; the soul has interrupted these names ; and the name which it has found does not so much express a power nicely and exactly cir- cumscribed, a legally defined attribute, as an energy to exercise, 1 Burnet’s Discourse of the Pastoral Care , p. 44. 20 PASTORAL THEOLOGY. an idea to realise. All true names are adjectives, which only become substantives by the lapse of time. 1. Deacon (the word which we translate by minister) signifies servant , while the idea of liberty 1 2 is appended. The term deacon, like all terms which are attached to an institution, instead of indicating what the thing itself ought to be, instead of expressing the ideal of the thing, does now indicate that which the institution has become, that which it has accidentally been in a certain time and in special circumstances, a form of the thing rather than the thing itself : the ideal gives way to the historic signification, and history becomes a law to the idea. — The word deacon has taken a special signification, but it was at first general, and designated, without distinction, every minister or servant of the gospel. “ Who then is Paul, and who is Apollos, but deacons by whom ye believed, even as the Lord gave to every man.” 1 Cor. iii. 5. “ Giving no offence, that the deaconskip be not blamed.” 2 Cor. vi. 3. “ Whereof I was made a deacon, according to the gift of the grace of God given unto me by the effectual working of his power.” Eph. iii. 7. “ Christ Jesus our Lord hath enabled me, for that he counted me faithful, putting me into the deaconskip .” 1 Tim. i. 12. “The gospel... whereof I, Paul, am made a deacon Col. i. 23. — For the special and subsequent application of the word, see 1 Tim. iii. 8 , “The deacons 2 must be grave.” 1 Tim. iii. 12, “Let the deacons be the husbands of one wife,” and Rom. xvi. 1, “ I commend unto you Phebe, our sister, which is a deaconess of the church which is at Cenchrea.” We instinctively regard this title, deacon . as a special title, because a particular institution is appropriated to this name ; but, in the first series of passages which we have quoted, it is no more special than the word dovXog (slave, servant) in Phil. i. 1, “Paul and Timotheus, slaves or servants of Jesus Christ.” And how is it that the members of the clergy do not bear the designation of douls, and the ministry that of douly, as some 1 The idea of Commission — committed to a certain office — Commissioner . 2 The New Testament of the Vaudois minister's (Lausanne, 1839), translates the servants of the Assembly les serviteurs de l’assemblee;. PASTORAL THEOLOGY. 21 members of this same clergy have taken the name of deacons , and their function that of diaconate? 2. Presbyteros (the ancient form.) “ Let the elders that rule well be counted worthy of double honour.” 1 Tim. v. 17. “They sent it to the elders by the hands of Barnabas and Saul.” Acts xi. 30. Acts xv. passim. “ From Miletus he sent to Ephesus, and called the elders of the church.” Acts xx. 17. “For this cause left I thee in Crete, that thou shouldest . . . ordain elders in every city.” Titus i. 5. “ Is any sick among you ? let him call for the elders of the church.” James v. 14. Our versions commonly render 11. Self-love is very active in a profession which exposes men to observation, which is moreover intellectual in its character, and is closely allied to art and literature. [The minister can assemble his people to speak on any topic which he chooses to select. We shall not, therefore, be surprised to find that many have embraced this profession with this sole end in view. The flock then becomes a kind of public — his audience is a literary tribunal — the position of the minister is falsified — his generous independence, his authority are compromised — a yoke is im- posed upon him. He no longer preaches Christ, he preaches himself, and by a sacrilege, the extent of which it is difficult to estimate, the pulpit becomes a theatre — a stage on which his vanity may display itself. These expressions may sound harsh, and yet, if we look into the real state of the case, we shall find them often to be only too just. After each of his triumphant orations the pastor may receive the applause of his hearers, but every eulogy will utter a reproach to his heart. Alas ! how much better were it for him to prefer before all these praises the silent, unobtrusive respect of one faithful spirit which has 1 See Newton’s Omicron, Letter xiii., On the dangers to which the minister of the gospel is exposed. 58 PASTORAL THEOLOGY. listened with attention, and whose heart he has touched — a far greater victory than to have excited any amount of sterile ad- miration. [Self-love is our most terrible enemy, because it is nearest to us. Every one is greedy of praises; but as there is a self-love which is of a full and unqualified character, and that is vanity, so there is a self-love which is less vigorous and knows how to moderate its activity. To this last has been given the name of modesty. It is not a virtue, it is a human quality, a simple indication of good sense. There is a wide difference between modesty and humility — true humility is a miracle of excellence which is very rare — it can only be given to the minister by means of a grace that is supernatural. Only love can dethrone self-love from the heart. Love is an ardent, passionate sur- render of the spirit, which separates from all that is not akin to itself, whether its offer be one of blame or of eulogy. Only in love are to be found the elements required to effect conver- sion. C A pastor must love his flock before he can preach to it effectively. [There is one form of self-love which manifests itself in the ministry more than in any other profession — the love of com- mand. The pastor is the only one of his order in his parish — he is called to command. In public, certainly no one can dis- pute his prerogative, he has a monopoly of utterance. Often he has to do with persons who show him great respect, because they are more or less dependent upon him. This habit of command, which is so easily contracted, narrows and warps the view, or alienates the affections of those who cannot sacrifice their tastes to the tastes of their pastor. Chrysostom has, in an admirably forcible way, exhibited the danger of self-love in the ministry . 1 [The danger of self-love is greater with the Protestant than with the Catholic, who speaks much less. It is very difficult for a Protestant minister to avoid sacrificing something in order 1 Chrysostom, De Socerdotio, lib. v. 4, 7, 8. Gregory Nazianzen ex- presses himself thus : “ In every spiritual function the rule is, — that what is personal should be sacrificed in order to secure the interests of others.” PASTORAL THEOLOGY. 59 to gratify his ideas of good rhetoric. At all events the good preacher is a good orator; and when perfection is sought for on its own account, it is very difficult to refrain from seeking it in order to please — were it even only to please the preacher himself. This leads men to regard the ideas which are to be presented as only a neutral substratum , which have no value apart from the form which is given to them.] 12. Internal conflicts between faith and doubt (in German Anfectungen) — conflicts perhaps more frequent and more deep in the case of the pastor than in the case of the humbler be- lievers, in the midst of whom he pursues his ministerial avoca- tions. [Doubt, as a psychological fact, has been but little studied; there is a philosophic doubt, and there is a doubt which results from ignorance; we do not now attend to these. But is there no other kind of doubting besides? Is there not a state in which the best proofs cannot dissipate doubt? The in- tellectual proofs are there, and yet the soul hesitates. Chris- tian certitude is.another thing than the certitude of intelligence. Doubt is a void, a kind of temptation, through which every man passes. When the life is enfeebled, faith is weak. Faith creates life, but life must sustain faith. Faith is a vision; when it is not it descends to the rank of mere belief. Faith is one in nature, but it has degrees of intensity. And if, while faith languishes, we could retire, collect our thoughts, interrupt all those works which faith supposes, we should not be so unhappy; but we cannot, we must always preach. Every one may find himself in the condition into which Richard Baxter fell, and feel himself all at once plunged into an absolute void, in which all things have escaped, even the most fundamental beliefs. This is a fearful state, and must be banished, — the believer so troubled must resolutely strain all the forces of his spirit in order to breathe out a fervent prayer.] 13. Humiliating consciousness of the vast difference between the man and the 'preacher} — [Where is the man who, how faith- ful soever he may be, has not sometimes flagged?] / We must feel ourselves rebuked by such words as these: “ What hast 1 See Newton’s Omicron, Letter xiii., On the dangers to which the minister of the gospel is exposed. 60 PASTORAL THEOLOGY. thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth 1 ? Seeing thou hatest instruction, and castest my words behind thee?” Psalm 1. 16, 17. 14. The agonizing thought that he carries in his hands the destinies of so many spirits , and that he exercises a ministry which , if it does not quicken , destroys. — He destroys those who might, but will not, profit by his ministry,— he aggravates their condemnation. This is a fact for the most faithful ministry. As to that which is exercised unfaithfully, and in which the life does not answer to the words, the minister destroys in an- other sense. 1 Impressed by the thought that the obstacles which we cause are the greatest of all, and that the least of our acts of infidelity involve gravest results, we may well tremble and exclaim, — Lord, send some other! Let us listen to the words of Massillon : “ The gospel of most people is the life of the priests whom they observe.” And this will always be even in the heart of Protestantism. “They regard the public ministry as a scene destined to display the great maxims which are no longer accessible to feeble humanity, but they regard our life as the reality and practical abatement which they are to follow as a model.” “ We are the pillars of the sanctuary, which, however, if they are dispersed confessedly in the public places, become stones of stumbling to passers by.” 3 15. The most deplorable case is when these evils which ought only to" be healed by consolations from on high are healed by habit , and by a fatal resignation to them, which is only too often the case. [It has been said that “ Repentance exhausts the soul,” 3 and puts it, so to speak, in ill humour with itself.] All these evils are formidable to the spirit; but of many of them we must say that it is more fatal to evade than grievous to submit to them, and all ought to be anticipated, and, as it were, experienced beforehand. 1 “ Par fois l'l communal clergie Yoi je malement engignie: Icil font le siecle mescroire.” La Bible Guvot , (Thirteenth Century.) 2 Massillon’s Discourse on the Excellency of the Priesthood. Near the end of the first reflection. 3 Alluding to a passage of the Corinne, book x. ch. v. — E d. PASTORAL THEOLOGY. 61 To this, perhaps incomplete, enumeration of disadvantages, in which we do not think one feature has been too strongly coloured, we may undoubtedly oppose, by way of compensation, the following advantages: — Religion, which is the most excellent and comprehensive thing in man, is, for the minister, the business and duty of every day, and every hour; that which is only one among many ele- ments in the life of other men is the atmosphere in which he breathes. He lives surrounded by the loftiest and grandest ideas, and his employments are of the most absolute and lasting utility. He is not called upon to do anything but what is really good, — he has neither obligation nor inducement to the performance of evil. He occupies no rank in the social hierarchy, belongs to no class, but he is a connecting link between all, and, in his own person, represents better than any one else the ideal unity of society. [The minister, it is true, is not so advantageously situated, in this respect, as the unmarried priest. But he may, if he will, assert this as his prerogative.] His life, unless under circumstances of striking misfortune, is best adapted to exhibit the realised ideal of a happy exis- tence. [There is a stately regularity, a sort of calm uniformity, which is perhaps the true latitude for terrestrial happiness.] The predilection of poets and romance writers for the country pastor is not altogether unfounded in fact and reason. All this is true only on the supposition that the pastor is faithful, and filled with the spirit of his position; and if he i3, all that is evil is counterbalanced, corrected, transformed, and it is sufficient for him, without weighing too minutely the ad- vantages and disadvantages of his state, to make one reflection: “ Jesus Christ has appointed for his ministers painful tests both internal and external, in order that they may be able to sympathise with their flock, and to know, through the experi- ence of their own hearts, the seductions of sin, the infirmities of the flesh, and the manner in which the Lord of all sustains and supports those who put their trust in him.” 1 So that, to a 1 [M. Yinet gives this as a quotation from Newton’s Cardiphonia. I have translated the passage as M. Vinet himself gives it: I presume he D 62 PASTORAL THEOLOGY. certain degree, those words which are spoken concerning Jesus Christ may be transferred to him: “We have not an high priest which cannot be touched with the feeling of our infirmi- ties, but was in all points tempted like as we are.” Heb. iv. 15. Lastly, the Word of God, either directly or indirectly, pro- nounces a peculiar blessing on his works and his condition. It declares, (observe the gradation,) that “ They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever.” Dan. xii. 3. And Jesus Christ, when he promises to his imme- diate disciples that, at the restoration of all things, they “ shall sit upon twelve thrones, judging the twelve tribes of Israel,” presents to our view a proportionate glory and recompense for their successors. Matt. xix. 28. Such an honour and blessing belong to the ministry, that even those who aid it by their co- operation are the object of special promises: “ He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward.” Matt. x. 41. § VII. VOCATION TO THE EVANGELICAL MINISTRY. But the advantages which belong to the present life, which we have indicated, and the promises for the life to come, which we have called to mind, would be, the first entirely illusory, the second without effect, for the minister who should enter upon his office without any vocation. This it is which we must cast into the balance in order to outweigh and alleviate the griefs and weariness that are in the other scale of the balance, and which the absence of a vocation not only leaves unremedied, adopted it from the following sentiment in Newton’s Cardipbonia, which is the only one I have been able to find that at all corresponds to that expressed by M. Yinet: — “ The people of God are sure to meet with enemies, but especially the ministers: Satan bears them a double grudge ; the world watches for their halting, and the Lord will suffer them to be aftlicted, that they may be kept humble, that they may acquire a sym- pathy with the suffering of others, that they may be experimentally qua- lified to advise and help them with the comforts with which they them- selves have been comforted of God.” — Newton’s Cardiphonia. Letter I. to Rev. Mr B. — (Translator.)] PASTORAL THEOLOGY. 63 but even aggravates most fearfully. Apart from a vocation, all the advantages vanish, — some of the disadvantages also dis- appear, and a life remains the most false, and consequently the most unhappy, that can be imagined. It is always unhappy to feel unequal to the duty which be- longs to us, or to feel a want of sympathy with it. But this unhappiness is inexpressible in the case of a minister, and no- thing but hardness of heart or degradation can save him from it; whilst, on the other hand, let the troubles of ministerial life be aggravated in the highest degree, the fact of a vocation cor- rects all, renders him content with all, yea, makes these very misfortunes an important element in his happiness. But the idea of a vocation is to be regarded not only as it affects the happiness or the misery of the minister. The mini- ster without a vocation is not only unhappy, he is guilty, — he occupies a place, he exercises a right which does not belong to him. He is, as Jesus Christ said, “ a thief and a robber,” who has not entered in through the gate, but climbed up some other way. This word vocation has, in other applications, (that is to say, as applied to professions of a secular order,) only a figurative significance, — at least only a figurative significance is attributed to it. It is equivalent to aptitude , talent , taste. It is natural to represent these qualifications as voices, as appeals. But, when applied to the ministry, the word returns to its proper sense. When conscience authorises and impels us to the dis- charge of a certain duty, we have that which, although out of the sphere of miracle, deserves most fully the name of vocation. In order to exercise the ministry legitimately, a man must be called to it. I do not wish, however, to draw too exact a line between the ministry and other professions, so far as the fact of vocation is concerned. Wherever there is responsibility, wherever a man may injure himself by undertaking a work for which he is not qualified, there is reason for him to ask of himself whether or not he is called. And even between two courses of conduct, to one of which the individual is more adapted than to the other, and in one of which he can be more useful than in the other, 64 PASTORAL THEOLOGY. there is one to which we may say, looking at the fact from a Christian point of view, he is called. This idea has been consecrated in the ancient covenant, in which all the parties, if they were spiritual, transferred their alliance to the new covenant. No one was a prophet to his chief, — not, at least, in the special sense of the word prophet; for it is in quite another sense that prophecy belongs to all, as is well indicated in the beautiful words of Moses: “Would God that all the Lord’s people were prophets!” Num. xi. 29. He referred to an extraordinary vocation because it conferred ex- traordinary powers. Whatever may be the authority of the pastor, it will, in one sense, always remain inferior to that of the prophet. 1 Prophets who were invested with such an autho- rity could not be so without an express vocation; and, thus re- garded, we can well understand the denunciations uttered against those who prophesied without a vocation. “ The pro- phet, which shall presume to speak a word in my name, which I have not commanded him to speak, . . . that prophet shall die.” Deut. xviii. 20. “ Say thou unto them that prophesy out of their own hearts, hear ye the Word of the Lord; thus saith. the Lord God: Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!” 2 Ezek. xiii. 2, 3. “I am against the prophets, saith the Lord, that steal my words.” Jer. xxiii. 30. Now that the voice of God is not addressed directly and sensibly to any individual, calling him to be a prophet, we dis- tinguish between two kinds of vocation, one exterior, the other interior; but it is clear that both these, in order to be true, ought to come from God; for, in all cases, it must be God who calls men to his own work. Now, an exterior or mediate vocation can only have this cha- racteristic for us, so far as the men through whom it comes have, in our eyes,, full powers, either conferred in casu, or con- ferred at first directly on some, by whom they have been 1 See Isa. xxxix. 3, and the following verses. 2 This same idea is symbolised in Num. i. 51: “When the tabernacle is to be pitched, the Levites shall set it up; and the stranger that cometh nigh shall be put to death.” PASTORAL THEOLOGY. 65 handed down to others, and so on. This is the system, or the claim of the Romanist. We will not now discuss it . 1 In the Protestant system, which denies the Romanist suc- cession, and does not pretend to commence a new one, there is nothing parallel to this transmission of fullest powers, the object of which, moreover, we cannot see, for this legal transmission corresponds to no want which cannot be satisfied without it. It would be necessary, in order to cause such a want, to deprive the church of the influences of the Holy Spirit. But as he only acts by a transmission of spirit and life, and not by the commu- nication of oracles, or by the administration of a miraculous power, the ordinary action of the Holy Spirit suffices. Exter- nal vocation, if it is to be admitted at all, must occupy a subor- dinate rank, and remain in a human sphere. Further, as soon as the outward is allowed to remain in con- junction with an internal vocation, as soon as its proper place is conceded to the latter, the external vocation becomes neces- sarily inferior. Romanists have not been able to deny this; and in order that the internal calling may not be allowed to occupy the whole sphere, and absorb into itself the external, they have assigned for the outward vocation extraordinary reasons, which we, for our part, are unable to give it, and without which it 1 [In the sixteenth and seventeenth centuries, the question of the suc- cession gave rise to many disputes, in which the Catholics, who had a more defined and absolute doctrine, had a great advantage, and a more impreg- nable position than the Protestants, who, while they wished entirely to abolish the priesthood, yet wished to preserve the succession. Dumoulin took great pains to prove that all Protestant ministers had been conse- crated by Catholics. This was fal-e and fruitless. The time has now passed for such notions; the assumption has been allowed to fall to the ground. The Archbishop of Dublin, an Anglican, has shown most con- vincingly that the idea of the succession is an illusion. In his view, in- deed, one single instance of irregularity is sufficient to break the chain.* However, this idea is of very little importance to us. Claude has already combated it, but his arguments are not always happy. In his view an external vocation is conferred by the church and the pastors united. He does not wish to regard it as conferred by the pastors alone, for they may not be faithful, but in the church there are always some who are faithful, who may worthily be called saints. There is then an uninter- rupted succession in the appeals which are continually addressed by this universal and eternal church. However he admits that a single church may sometimes call a pastor without the concurrence of other pastors.] * See Whately’s Kingdom of Christ. 66 PASTORAL THEOLOGY. cannot be, on the one hand, anything but a badge or a measure of order, nor, on the other hand, can it be aught than an aid or a supplement to the internal vocation. The external vocation, in our system, can only be recognised so far as it is an indication of an internal vocation; the judgment that concerns what is outward is conjoined to that which concerns what is inward, but always as occupying a lower place. We may, moreover, abandon the whole question. The neces- sity of an internal calling, which is recognised by Catholics as Avell as by Protestants, is that which must occupy us here. What we have now to establish is, that without this vocation,— that is to say, unless a man has been inwardly called of God, he can- not, without unhappiness and without sin, put his hand to the work of the ministry, or, to speak more accurately, take a posi- tion as minister in the church. As to the fact or necessity of being called by others, this is a question that I shall not now enter upon, either to affirm or to deny it. I will leave a ques- tion on which there may be varying opinions, and which does not even belong to my subject, and I will only treat of that about which all are agreed, and which does belong to my subject. As the minister presents himself in the name of another, that is in the name of God, it is necessary that he should be sent. The prophet does not say: I choose to go; he says: “ Here am I, Lord, send me.” Isa. vi. 8. Spontaneity in this matter does not exclude the fact of a mission or a vocation. The business of the pastor is an office , a ministry. This implies a commission or vocation. Without a vocation a man cannot be a minister any more than he can be a magistrate or judge without a royal commission. It follows that the minister cannot rely upon the assistance and favour of God unless he has been sent by him. It is true that a minister without a vocation cares little for these graces; but we must look at other cases than the extreme one of a minister without any appreciation of the object of his mission, and without any desire to correspond to it, — an open robber , to PASTORAL THEOLOGY. 67 use the words of the gospel. Without any vocation a man may be willing to act according to the name which he possesses, at least in a negative manner, — he may wish to avoid all that may cause offence, he may desire to do honour to his position, and not to profane the ministry; but how shall he dare to ex- pect even this amount of success; how shall he dare to ask for such influence as he ought to possess, when he occupies a posi- tion to which he has no just title, and when the first means of seeking the favours of heaven would be to resign his charge ? A pastor must therefore be called by God; the vocation to a ministry exercised in his name, and in which he is represented, can only proceed from him . 1 These duties, indeed, are not our own, they belong to another, — that is to God, — in a word, they constitute a ministry. The vocation, whether external or in- ternal, must be divine; and for this reason we prefer the terms mediate and immediate in this connection. In order that the first, — the mediate vocation, — may come from God, it is necessary that those who claim it should have received full power from God, or from other men to whom God has entrusted the same full power. If this full power is denied, the exterior or mediate vocation sinks to the level of an arbi- trary arrangement, regulating the interior relations of a reli- gious society, in which the general fitness of the minister is not rigorously proved, but only presumed; and, so far as the can- didate himself is concerned, this convention is only an addi- tional means of proving his vocation. We need not longer regard the subject from this point of view. Besides that the ministry is purely moral, not sacramental, \ -f •the conditions for it are purely moral, and an immediate voca- * tion ought to suffice . 2 In one system, therefore, it is enough, and in both systems it is considered necessary. In no ecclesi- astical system that is founded on Christianity has it been pos- sible to neglect it, or even to refuse setting a high value upon 1 Jer. xxiii. 21. Ezek. xiii. 2. 3 Immediate vocation is exterior or interior. Exterior, when God him- self, in his own person, utters his commands and declares his will; this is the miraculous call addressed to prophets by a voice in apparition or in vision. 68 PASTORAL THEOLOGY. it; there is only one system under which it could be superflu- ous, that, namely, of a theocracy sustained by miracles . 1 Mis- sions like that of Jonah are not conceivable under the law of the gospel. But wherever an external vocation is de- clared indispensable, the interior or immediate vocation neces- sarily suffers. Roman Catholic writers have always found a difficulty in ex- plaining themselves on this point. St Cyran, for example, with an evident leaning towards the interior vocation, and hardly knowing how most forcibly to advocate the exterior, expresses himself thus: “ As he who has not received any external voca- tion from the church to be a priest, cannot do anything useful for it in the judgment of the church, although he may perform the same outward works, administer the same sacraments, and preach the same gospel as other priests who have been called and ordained by the church; so he who has not the internal vocation of God to the ecclesiastical condition, to the priest- hood, or to a curacy, cannot do anything good for himself in the judgment of God, although he may perform the same good works, and administer the same sacraments as the priests whom God has called . 2 3 Those who believe in the sufficiency of an interior vocation may be content with the second clause in this paragraph; and the first part will not occasion them much anxiety, since they are told that, although not ordained by the Church, they can preach the gospel. We can, therefore, do all, for all is included in this, unless the administration of the sacrament implies a miraculous power, which certainly no one can attribute to it on 1 Even then it has not been treated as superfluous. It is not, in all cases, necessary for the accomplishment of the divine purposes, but it is in every case necessary for him who accomplishes them. Jonah and Balaam performed the divine will in spite of their owrn opposite sympa- thies, and not because of them, Isaiah said, “ send me;” (. ch. vi. 8.) And the personal character and fitness of the messenger has almost always, even under the ancient law, been reckoned as something, indeed as much, in the success of the mission. Many things appear to have been left to the free determination of the prophets. A considerable range of free action was even reserved for the Levite in the accomplishment of his duties. See Deut. xviii. 6. 3 St Cyran: Letter to M. Guillebert on the Priesthood, chap, xxv. PASTORAL THEOLOGY. 69 his own authority, and for which the internal vocation would not suffice, unless it had in itself a miraculous character. But a question presents itself. As an immediate vocation is no longer given directly by God to man by a miraculous voice, must we say that no such thing exists? We must say so, if, indeed, in the absence of supernatural communication, man has no means of assuring himself of the will of God concerning any particular case, or in regard to any choice that is to be made between several determinations, each of which is in harmony with the general principles of moral and spiritual truth. For it is here, and here alone, that the word vocation is appli- cable. There is no room for any vocation, so far as the prac- tice of the general duties of morality is concerned. A vocation is demanded when a man is required to choose between two courses, two modes of employing his faculties, both sanctioned by morality, and by the general spirit of the gospel. When, therefore, a sensible call, expressly uttered by God, is wanting, how shall its place be supplied? [In other words, how shall we recognise the fact that we are called? Certainly, this will not be because the exercise of the ministry will procure us a happy and tranquil position. Neither can we regard as a vocation the wishes and prayers of parents, although those pious wishes may be blessed, and have in the case of many pastors been, in a sense, an anticipated vocation. The spirit of a child, destined for the ministry by its parents, forms a kind of bent in this direction; but this is not a vocation. Still less is con- straint. It was exercised in the earlier ages of the Church. The idea of the priest and of sacrifice, had, in the time of Chrysostom, made great advances, and this will explain how it was that such a character could be conferred by constraint. The same must be said of other signs which are sufficient to many persons. The signs are first selected and then inter- preted, that is to say, the individual makes his own choice. This is a species of spiritual indolence among Christians who wish for truth fully completed, without giving themselves the trouble to seek it by prayer, labour, and application. So long as we have conscience and the Word of God, we have enough. 70 PASTORAL THEOLOGY. Lastly, no one will surely say that interest will supply that direct call from God which we are at present considering. [What then are the trustworthy indications'?] The vocation of the minister is proved, as in every other case, by natural means, under the guidance of the Word and Spirit of God. The general principle involved in the idea of voca- tion is, to decide upon the career for which the individual feels himself best adapted, and in which he thinks he can be most useful; and, in such a matter as this, clearness and decision ought to result from a combined view of circumstances, and those principles which are given to us by our common sense, and by God himself . 1 But when a moral action is conceived, when the soul is the instrument to be employed, then regard must be had to the state of the soul, and this state is the first element in the vocation. When any other career is purposed, it is sometimes necessary to consider by themselves the feelings which we may have relative to that career, to refrain from it, even though our tastes may incline towards it, to follow it even though our tastes may point in a different direction . 2 This is not the general rule, but a more or less frequent exception to it. Here, that is to say, so far as regards the ministry, there is no exception whatever — the rule is absolute. There must be conformity of the soul to the object of the ministry; and this conformity is composed of three elements — -faith, taste or desire, and fear? With regard to faith, or a belief in the reality of the object, in the truth of the message with which the minister is charged, this is too obvious to need explanation or proof. In order that there may be a vocation, desire ought to be added to faith. For if faith were enough, every Christian ought to be also a minister. We do not affirm that faith im- plies the desire. It does indeed imply the general desire to 1 “ I have never represented to myself a divine calling (Gottlicher Beruf) otherwise than as an exterior occasion which is furnished me to do and to realise something good, under a religious impulsion, and con- sequently through the agency of God.” Plank. Das erste Amlfuhr,p. 8. 2 There can be, in this sense, a tocatio ah, as well as a vocatio ad. 3 “ Rejoice with trembling.” Psalm ii. 2. PASTORAL THEOLOGY. 71 promote the glory of (rod as opportunity may present itself, but not the special desire of assuming this as an office, and of consecrating the entire life to this work. The institution of the ministry rests on the very supposition that every one is not called to the work. But when appropriate ability is possessed, will not this supply the lack of desire, and suffice to prove the vocation? We reply that such ability does not exist where the desire is wanting. For when this desire is absent (and we have seen that it may be wanting even in a true Christian), there is not that harmony between the man and his functions, that in- timate apprehension of the thing, that undivided heart, which are so essential to success in this work. We do not say that a Christian who is thus occupied, but whose tastes are not in his work, will do no good in it; we only say that he has no voca- tion, and that he ought to leave this duty to others, except in places and times in which it is evidently imposed upon him by Providence, which, in the absence of ^any suitable instrument, seems to say, as in the vision of the prophet, “ Whom shall I send ?” and seems to wait for. the man capable of answering like the prophet, “ Here am I;?- send me!” 1 But if the desire is the first sign of a vocation, this sign is equivocal. The object of the desire must be clearly determined — whether it refers to the ministry itself, or to some other thing in the ministry which is regarded. The taste, the incli- nation which we feel for the ministry, may be superficial, even carnal, erroneous as to its object. What is wished in the ministry may be an honourable and respected position, or a sphere and opportunities for the cultivation and employment of talents, with which the individual may feel himself endowed — a great power of utterance; an admiration for moral, but not specially religious views; or a vague sentiment of religion; or an unreflective enthusiasm (an ideal representation, the poetry of the thing). In these questions, the imagination is but too willing to put itself in the place of the heart and conscience. Newton gives a very admirable rule by which to determine 1 Isaiah vi. 8. [The absence of taste does not imply repugnance, a distaste for the ministry, which cannot exist in any Christian : it is often rather a taste for something else ] 72 PASTORAL THEOLOGX. whether the desire for the ministry is of a right character or not. He says: — “ I hold it a good rule to inquire in this point whether the desire to preach is most fervent in our most lively and spiritual frames, or when we are most laid in the dust before the Lord? If so, it is a good sign. But if, as is sometimes the case, a person is very earnest to be a preacher to others, when he finds but little hungerings and thirstings after grace in his own soul, it is then to be feared, his zeal springs rather from a selfish principle than from the Spirit of God.” 1 We may give a rule which corresponds to Newton’s, by pro- posing to the candidate to examine whether the impulse which leads him to devote himself to the ministry is identical with the aim of the ministry itself. If his ruling motive can express itself in the same terms as those which are used to define the nature of the evangelical ministry, his motive is good. Can you, we say to him, adopt as the expression of your heart’s desire these words of St Paul? “ Ail things are of God, who hath reconciled us unto himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the wgrd of reconciliation. 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?” 2 Cor. v. 18-20. Do you, in your heart, feel any such sentiments as those which urged St Paul to say, “ My little children, of whom I travail in birth again, until Christ be formed in you?’’ Gal. iv. 19. Do you, with your whole heart, accept the apostolic precept, “ Let this mind be in you which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant ?” Phil. ii. 5-7. Can you, without a struggle, enter into the thought of the apostle, who said, “ I now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body’s sake, which is the church?” Col. i. 24. In one word, is yours a desire flowing from love — ambition but 1 Newton’s Cardiphonia, Letter I. to Mr . PASTORAL THEOLOGY. 73 for God alone, (desire for the glory of God) — a love for, or at least an acceptance of all that is onerous, irksome, humiliating and trifling in the ministry — are these the characteristics which you can recognise in the inclination which leads you to under- take this great charge, — do you find it to be excellent in this sense and on these conditions'? In this case, you may assure yourself that, so far as this feature, that of desire, is concerned, your vocation is true and valid . 1 [This test would be infallible if we could by any means take it completely into our minds; but we are easily deceived. Let us then enter more closely into the examination of it. [He who possesses a genuine vocation ought to have in some degree, ought at least to desire, the excellent and inseparable dispositions, love for man, love of the glory of God, and love for his own spiritual welfare. Let us first consider the love for the glory of God, though this is not usually taken first. The tendency which induces us to do good to our fellows is excellent and necessary, but it is often rather a natural than a Christian sentiment. A certain kind of benevolence may be easily mis- taken for charity, the love for souls. The desire to do good to humanity may be taken for a proof of a vocation to the minis- try. A more elevated spiritual affection is demanded of us, which can only be real if we feel within us a desire after the glory of God. But we may have a kind of logical reasoning, and, so to speak, imitative regard for God : God has done all for us, and we ought to do all we can for him. This is not true love, for love does not reason. Our love to God should be like that of a child to its parents, or a wife to her husband. Nothing is more strange to the heart of man than this desire for the glory of God; nothing more unmistakeably indicates our birth into a new life. When we feel this unknown desire kindled within, — a desire which is so strange to the natural man, — the wish that God should be honoured and glorified in the world, — then we may believe ourselves to be called to the ministry; and even 1 On purity of intention, see Massillon’s “ Discourse on the Vocation to the Ecclesiastical State,” the paragraph commencing with the words, “ The last proof which you ought to give to your conscience,” &c. 74 PASTORAL THEOLOGY. when it appears quite possible that souls should be saved other- wise than by our means, still we are bound to go. [It is not necessary that we should urge the necessity of a love for men. A regard for our own spiritual welfare is only a secondary consideration. We may seek a spiritual asylum in the ministry, — we may desire to place ourselves under the shelter of the sanctuary, but this ought not to be the primary motive. [As regards fear : this is not excluded by desire; the two feelings modify each other; the psalmist speaks of a rejoicing that is attended with trembling. This fear results from a com- bined view of God’s glory and our own frailty. New fears take possession of the Christian who, before his conversion, did not fear to offend God, and much more will the minister have this feeling of his own unworthiness and impotency. This fear is lawful, necessary, and may even cause a momentary hesitancy in him who is most conscious of his vocation. It may even be that this inclination to renounce his position may arise, not after a fall, but in the highest state of Christian stability. This fear ought never to vanish, but it should be counterbalanced by other elements, and that up to the close of the pastoral career. Generally, indeed, it goes on increasing perpetually, because the more the ministry is searched into, the more for- midable does it appear. “ Who is sufficient for these things T’ 2 Cor. ii. 16.] After this we must mention conversion 1 as among the elements, and at the head of the elements, required for a true vocation. Various senses may be attached to the word conversion , but there can be no doubt as to the legitimacy of a vocation which is attested by the characteristics which we have indicated. In our opinion, conversion is implied in desire , as we have exhibited it. This desire is conversion itself, and something superadded : for this reason, that is to say, in order to avoid confusion and repetition, we have not spoken of the conversion of the candi- date before speaking of an inclination to the ministry. However, if by conversion we understand a love to Jesus 1 “ When thou art converted, strengthen thy brethren.” Luke xxii. 32. PASTORAL THEOLOGY. 75 Christ, and a concern for his glory, doubtless this is the first seal of a vocation. We may love Jesus Christ, and yet have no vocation to the ministry; but no one can have such a voca- tion unless he loves Jesus Christ. When Jesus Christ three times asked Peter, “ Lovest thou me T and three times, on his reply in the affirmative, said to him, “ Feed my sheep, feed my lambs,” he did not mean to teach that every one who loves him must engage in the ministry of the gospel 1 (for the vocation of Peter, in the idea of Jesus, was founded on a more special rea- son), but he did undoubtedly express the idea that no one can become his minister without love to him. “We ought,” said a pastor, quoted by Burk, “to subject all aspirants to the ministry to the same examination as that to which Peter was subjected, and ask of each, Simon, son of Jonas, lovest thou the Lord Jesus ?” 2 Certainly this, added to the confession of faith, would not be too much. Love to Jesus Christ supposes several things. It supposes a connection with, an intimate union to him. He who has no personal acquaintance with Jesus Christ, who only knows him as the Saviour of men, and not as his Sa- viour; as the teacher of men, and not as his teacher — he does not sufficiently know him; he has not all the materials that are needed for entering upon such a career. Faith must reach some degree of elevation before it can become sight, and with- out sight a minister cannot speak experimentally. This per- sonal knowledge is an indispensable qualification for the minis- try, and a means by which it alone can be usefully undertaken. In reducing the idea of conversion to this simple and practi- cal test, a love to Jesus Christ, we can perfectly subscribe to the maxim that conversion is necessary in order to preach the gospel and exercise the ministry; and we can readily join with the authorities cited in Herrnhut’s Practical Observations , 3 and say: — “ Although the gospel is, in itself, and apart from those who are the appointed channels through which it is conveyed to souls, a power of God unto salvation for those who believe, and may consequently exercise this salutary influence by means 1 Sermon on Consecration, by Dean Curtat. 2 Burk’s Pastor altheologie, vol. i. p. 56. 3 Praktische Bemerkunyen, p. 15. 76 PASTORAL THEOLOGY. of the writings and discourses of men who have not themselves experienced this power, yet it is not to be denied that a forcible aDd animated exposition of the gospel, and still more the appli- cation of this gospel to the necessities and the position of individual souls, which is the cure of souls properly so called, can only be intrusted with confidence to a man who has himself tested the power of the gospel, and who continues to experience its power. This experience is then an indispensable condition, to be required of every true preacher of the gospel. He can only show to others the way of salvation when he can himself, in all truthfulness, declare — “ I believed, therefore have I spo- ken/’ Psalm cxvi. 10. So then, conversion , or, if the expression is preferred, a love to Jesus Christ, is, on two accounts, to be required among the elements constituting a ministerial vocation; in the first place, as a seal which alone can authorize a minister; in the second place, as a means of usefully exercising his ministry, or as a condition, without which he does not know how to exercise it usefully. This desire , however, which we have affirmed to be one’s most prominent sign of a vocation, the purity of which we have also affirmed to be an indispensable condition — this^desire will not suffice without a special aptitude; and if one mode, and the gravest mode, of “ stealing the words” of the Lord (Jer. xxiii. 30) is to take those words into the mouth without sincerity and love, another mode, we believe, of “ stealing” those words, is to enter upon the ministry without possessing, in a certain degree, some special aptitudes. There ar e physical aptitudes, such as voice and health. This second point may involve delicate considerations, and give rise to questions which can rather be resolved in casn than in specie. The question is not whether, with so infirm a state of health as to be unable to sustain the fatigues of the ministry, it is per- missible to refuse a burden which, it is felt, would be over- whelming. This is evident — that even when a man exaggerates the feebleness of his constitution, he may be permitted to with- draw; for this exaggeration would tend to destroy any desire PASTORAL THEOLOGY. 77 for the ministry, and where desire is absent, there is no voca- tion. We could not suppress this indication, or this limit, without transferring the obligation of the ministry to all Chris- tians, and thereby effacing the institution of a special ministry altogether. Rather is the question whether, in a well-established condition of health, it is allowable to yield to the desire, and to accept a ministry which will, in a short time, prove fatal to life. In general cases, I would apply to the minister what has been said to the poet: Sumite materiam vestris, qui pascitis, wquam viribus -” 1 Be useful in a somewhat different sphere, and simply as Christians, as long and as completely as you can, instead of [undertaking a course of action which will be con- tinually fettered by your own feebleness.] But I admit that this rule may be modified by circumstances, which must always be carefully taken into consideration. There are times and places in which such a sacrifice, although it can never be com- manded, may be approved and admired. Although I do not believe in works of supererogation — that is, I do not think we can do too much, or set a limit to the requirements which God may make upon us — yet I believe that there can be not only a difference between faithfulness and unfaithfulness, but degrees in fidelity, and that, of two sincere Christians, one may have more or less zeal or love than the other. It may be wise to be rash; and imprudence, that is to say, what men call imprudence, is very often the truest prudence. And, lastly, circumstances may create duties, which, under different circumstances would not have existed. Intellectual aptitudes comprise either native talents or acquired knowledge. This is not the time to specify how much these latter may embrace, and how far they ought to be extended. There is, moreover, more than one kind of ministry; it is not always exercised under the same circumstances, and although 1 Horace advises writers to “ choose a subject level to their capacity.” (Ars Poetica, v. 38.) Sumite materiam vestris, qui scribitis, tequam Viribus. . . The change of one word enables M. Vinet to avail himself of this verse to counsel those who desire to feed souls, to examine whether they are fitted for it. — (E d.) 78 PASTORAL THEOLOGY. learning and ability can never be superfluous, a very useful ministry can, under given conditions, be exercised without the aid of extensive knowledge. However, a certain amount of learning and certain talents are necessary, — necessary in a more elevated degree, perhaps, than can be affirmed concerning science, properly so called. Absolutely speaking, zeal without science (without any science, — without a just and educated sense) creates only phantoms, and leads only to fanaticism. “ Add to your faith science” 2 Pet. i. 5 ; — science, and not mere talent; for talent without science nourishes presumption and temerity; we only recognise obstacles after we have come into collision with them. The first good result of scientific knowledge is to make us acquainted with our own ignorance, — to render our darkness visible. [Generally speaking, the minister ought to have all the science necessary to enable him to defend the cause of religion against its adversaries, — to edify, to instruct, and to render his teachings as useful as possible. It has always been desirable that the minister should be solidly instructed, — that he should be conversant with religion as doctrine, — that he should have a thorough knowledge of the world and of man. The idea that pastors need not know very much is a very unfor- tunate misconception. Their knowledge ought at least to be such as to place them on a level with whatever may be presented before them. But it is necessary to guard against a frivolous science, acquired with a reference to itself alone.] The knowledge which any one can acquire is determined by the talents which he possesses. These are necessary both as a means of acquiring knowledge, and as an instrument by which to apply this knowledge in the pulpit and in the ministry gene- rally. The ministry does not presuppose an extraordinary measure of talents; piety will, up to a certain point, supply the lack of them: piety in itself is a great talent. Neither more nor less talent is required in order to be a good minister than in order to be a good judge, a good advocate, a good physician, (fee. What is necessary must not be rare; that which all, up to a certain point, ought to be, several ought also to be in a con- siderable degree of perfection. As the minister does not in general require very great talents, PASTORAL THEOLOGY. 79 he does not need very special talents. A man may be excellent as a minister with the very same talents which would only secure a moderate amount of success in any other career. Aptitude for the ministry is not an entirely peculiar and exceptional aptitude. Generally speaking, there are not so many of these special, imperious callings to the ministry, of which so much is spoken, as we are apt to believe; and it is a proof of the good- ness of God that there are so few. But if piety can to a certain extent supply the lack of talent, talent cannot supply the lack of piety, and the most special kind of talent, (eloquence, knowledge of the heart, facility in gaining access to and governing minds,) cannot constitute a vo- cation. A man may be eminently adapted to act the part of a minister, without being called to be one. [Nor can talent be a substitute for culture. There is no more dangerous confidence than that which is inspired by a consciousness of talent. No one can avoid decaying in power unless his talents have a basis that he has himself acquired. Many distinguished talents are lost, whilst moderate talents arrive through application, at re- sults which might seem reserved for genius.] Talent, like la- bour, can only warrant a relative and secondary confidence. However necessary both of them may be, they can never supply the most essential condition. They cannot in themselves con- fer a mission. [They are weapons which only injure us unless God himself has taught us how to use them.] God must speak to our hearts. “ He only who created the world can make a minister of the gospel,” said Newton. [This is a true saying, not only because he alone gives talent and knowledge, but espe- cially because there is something profounder which he alone can give.] Neither the greatest talent, nor the greatest labour, nor the most comprehensive knowledge may “ steal” this mission. There is more than one kind of simony; he is guilty of this crime who desires to purchase the ministry as a saleable things at the price of talent or labour; this price may pay well for any other office, any other charge ; it is a very bad payment, it is “ robbery” when given as an equivalent for the ministry ; and for such a one, who has thus usurped it, is prepared the ana- thema uttered by Peter : — Thy talent perish with thee, because 80 PASTORAL THEOLOGY. thou hast thought that the gift of God may be purchased with talent.” Acts viii. 20. Bishop Sanderson observes, “ It was Simon Magus’ error to think that the gift of God might be purchased with money; and it has a spice of his sin, and so may go for a kind of simony, to think that spiritual gifts may be purchased with labour. You may rise up early, and go to bed late, and study hard, and read much, and devour the marrow of the best authors; and, when you have done all, unless God give a blessing to your endea- vours, be as lean and meagre in regard of true and useful learn- ing, as Pharaoh’s lean kine were, after they had eaten the fat ones. It is God that both ministereth the seed to the sower, and multiplieth the seed sown; the principal and the increase are both his.” 1 All this that we have just said is only by way of reserve, that too much may not be attributed to talent, it is by no means in- tended to depreciate its real worth. There is a certain measure and kind of talent, the absence of which is but little compatible with the exercise of the ministry, and might even be, for the feeble, an occasion of offence. When there is an absolute defi- ciency of memory, or of power of utterance, or of presence of mind, a man is not only not wanted, but he is not authorized to enter upon the ministry, — he cannot in a becoming and edify- ing way perform the ordinary duties of such a position. Sometimes the measure and kind of talents which a man has received from God, would suffice for some other profession where he could, with much zeal, labour for the -glory of God. Why should he who has talents for a schoolmaster, have an un- conquerable predilection for the ministry? It is a grievous er- ror to suppose that one manner of serving God will please him more than some other to which we are unsuited; and the idea of being devoted more directly, as it is called, to the advance- ment of his kingdom, appears to me to have already done more than enough mischief. Our views of the universal ministry, of the vocation of all to perform, in their respective positions, ministerial functions, may offer a sufficient compensation and encouragement to those whose feeble talents disqualify them for 1 Quoted in Bridges’ “ Christian Ministry,” p. 39, 40 ; note. PASTORAL THEOLOGY. 81 the ministry as a special office. In one class, and at one period especially is this illusion to be feared, — I mean that class of men who have received no early education, — and the period of a con- siderable religious revival. These occasions bring into especial prominence the care of souls, and the class referred to know only of preaching as the means of promoting it — the task belongs to all, and therefore preaching is also the duty of all. We might reckon character among the aptitudes Avhich are not to be regarded as either effaced or neutralised by principles, nor even by a religious revolution [although, to a certain ex- tent, it yields to the influence of Christianity.] Character is, in many respects, so related to temperament, that it will not alter any more than the temperament itself, under the influence of principles and convictions. Timidity, irresolution, pliancy of character, may remain after conversion, and remain to such a degree that the ministry is shackled by them, and suffers exactly where it ought to be protected. This must be well considered. It has been asked whether past sins do not cancel a vocation which is otherwise established as completely as possible. [The question does not refer to all kinds of sin : no one, in that case, would be worthy of the priesthood. It refers to grave sins of a spiritual and material character; startling blemishes in con- duct ; those faults which, when known, compromise our charac- ter in the eyes of the world, which are not only sins, but, even in the view of the natural man, grave faults. Have we com- mitted these faults either with or without the knowledge of those whom we rule, and must they destroy a vocation which is in other respects unimpeachable? [It is interesting to know the manner in which Catholics have thought on this point : — Catholicism, which paralyses truths by depriving them of their healthy, living fluidity, yet by the same means assures to them a durable existence. This petrifaction preserves the form of the object during centuries. This is the benefit, albeit dearly purchased, of Catholicism. In a religion in which the external form has not been so immove- able, there is a certain advantage, but attended with dangers. 82 PASTORAL THEOLOGY. There may be cases in which the change of form indicates a more fundamental change — in which the truth has departed with the form. There is then some interest in studying the teachings of Catholicism on this point.] Certain Catholic doctors, perhaps Catholicism itself, have settled the question by an exaggeration. Massillon [excludes from the ministry those who have at any time so given them- selves up to a sin, that it has become a habit. He says] “ Mourn for your crimes in the position of an undistinguished disciple; that is your place. Do not, by accepting a sacred office, put a seal on your iniquities; do not approach to stain the sanctuary; do not add to that holy place the profanation which is in your soul. You may be subdued, you may return to Cod and supplicate his mercy, and save yourself among the penitent believers; you will die hardened and impenitent in the priesthood. It may be that there have been occasional ex- ceptions to this rule; . . . that a great sinner, who has been for a long time purified by a life of self-denial, . . . may be- come a holy priest; . . . but, when any exception to the rule is allowed, the utility of such an infraction must fully compen- sate for its inconveniences. Now it is for vou to tell us what «/ great advantages the Church might anticipate for itself by your promotion to the priesthood. All that I, for my part, can say, is, that if you still remain in the faith, it ought to ap- pear to you a terrible thing to enter upon a condition of which the general rule declares you to be unworthy, and that you must avail yourself of an unique exception, of a rare and singu- lar case, of one of those prodigies, an example of which is hardly to be met with once in a century, in order that you may exculpate yourself from the charge of being a profane in- truder .” 1 This rigour might seem to be contradictory to other Catholic views, which tend to make the personality of the pastor a too insignificant element. But there is no contradiction, there is a true agreement. The priest, as a neutral being, from whom mind and spirit have vanished, ought, nevertheless, as a victim 1 Massillon, Discours surla vocation a I'etat ecclesiastique. PASTORAL THEOLOGY. 83 brought to the altar, to offer no exterior blemish ; and it is of these outward stains that Massillon is speaking in the passage which I have quoted. [However, in the case which he supposes, when the duration of the disorder has effaced all sentiments of shame and virtue, when a habit of crime has given to the soul a distaste for heavenly things, it is very evident that the indi- vidual ought to be excluded from the ministry, for he cannot have a vocation. But this is not the case to be considered: it is whether, with a true vocation, the recollection of grave faults ought to exclude a man from the ministry. Once more, it is not a question of sin in general, but of large and deep stains, offences against honour and morals.] I should respect the conscientiousness, and, in certain cases, approve the motives of the man in whom the recollection of past sins should induce him to stand aloof from the ministry, whether these painful recollections belonged to him alone, or were shared with him by others. If others besides the individual are acquainted with these faults, it is to be feared lest, on the one hand, the public, — I mean the body of his flock, might oppose to the exhortations and reproofs of the pastor the image which will be ever lively, ever ready to revive, of his past disorders, even when years of virtue and devotedness have sealed his renunciation of them, and obliterated their traces from his character ; 1 and, on the other hand, it is to be feared, lest the thought that the public knows of his fault may intimidate the preacher, and prevent him from doing anything with that honest boldness without which he cannot usefully exercise his ministry. Massillon lays it down as a principle that no man should impose himself on a people who do not accept him . 2 This is true, and so true that, when the ecclesiastical authority, (which, however, is thought to be delegated by the people,) shall have admitted the erring pastor, if yet the people or the public, because of his known 1 “ According to the rule of the church, public penitence is incompat- ible with the priesthood.” — St Cyran’s “ Thoughts on the Priesthood.” 2 Massillon’s “ Discourse on the Vocation to an Ecclesiastical State.” “ The approbation of the people is the second mark of a canonical voca- tion,” &c. 84 PASTORAL THEOLOGY. faults, do not receive him, if he should be conscious that he is not accepted with perfect freedom, he ought either to wait until he is reinstated in their esteem, or to seek for a ministry far from the localities where the recollection of his fault surrounds him, and stifles his influence. It is easy to draw from this a conclusion for the young Levite, exposed by his very youth to the risk of not making his youth sufficiently respected. 1 Tim. iv. 12. If this youth has been, not scandalous, but too unre- strained, not sufficiently serious, this is already an evil. It is not only necessary that the candidate should be exempt from those faults which society will not pardon, but also that, from the moment when his life belongs to the public, he should be surrounded by an atmosphere of sanctity, of seriousness, of in- nocence in morals and behaviour. In the second case, when there are none acquainted with his guilt but the individual himself, if the remembrance of his sins pursues the minister into the pulpit, and perhaps burdens him still more because he has not made reparation for them by a public avowal, this may cause extreme uneasiness and trouble. It is not found that God will, in all cases, while taking away the blame of a sin, also relieve the offender from the burdensome re- collections which that sin has occasioned; perhaps he allows this hard discipline to remain with some spirits, which need thus to be kept to the end of their course humble and self-distrustful. Perhaps such a man will feel that it is not for him, stained as he is, to exercise a ministry of which even the angels are not worthy; perhaps his respect for the ministry will dissuade him from joining it; and, if this should be the case, I would not dare to resist such scruples, I would not dare persuade him to stifle them, unless I see in them a germ of self-righteousness, — unless I discover, beneath this feeling of the unworthiness of the individual, an idea of the dignity of man in general. This painful sacrifice may be blessed, and according to the principle in which I would wish to see it carried out, I would cherish a hope that this man will only renounce the ministry to exercise it under another form, more humble in mind, more undeviating '* in integrity; that he will evangelize from the foot of the pulpit, as he would have done from the elevation of the pulpit; that PASTORAL THEOLOGY. 85 lie will only forbid himself the official priesthood in order to exercise another; and that he will do by his good example, which is so much the more demanded of him, as he has formerly given a bad example, that which he dares not to do by his words. It is difficult, in such cases, to interpose between a man and his conscience. We must leave these to terminate the debate; certainly we must not enter into it unless invited; we must use great precaution and force nothing. But if the solution of every separate case of this kind is difficult, it is not so difficult to express the general principle according to which they should be resolved, and which each must apply to himself, according to his own individual conviction. The general principle is this: We will say to every one so situated, The question is not what you have been, but what you now are. If the sins of your youth ought, absolutely speaking, to exclude you from the ministry, no one could enter upon it; for all have sinned, all have been “ dead/’ Ef>h. ii. 1, and in the idea of death there is no gradation. If these actions render you unsuited to the ministry, after you have abjured and repented of them, they also render you as unsuited for paradise. You cannot preach the pardon of God without believing it, that is to say, without having received and accepted it; and if you have accepted it, you are, on the terms of the gospel, as though you had never sinned. Between you and others “ there is no difference; for all have sinned and come short of the glory of God.” Rom. iii. 22, 23. You have not, therefore, so far as you believe in the pardon of God, neither more nor less right than any other to preach the gospel. He whose grace has cleansed you as a man, has he not, at the same time, cleansed you as a minister ? We cannot misunderstand these truths without misunderstanding with them the first principles of the gospel, which makes no distinction between the workman of the first and the workman of the eleventh hour, between the publican and the rigid Pha- risee, the prodigal and his eldest brother, that is to say, him who is supposed never to have forsaken his father. The act of grace is a new creation, in which former things shall not be remembered. Isa. lxv. 17. The new man dates, with God, E 86 PASTORAL THEOLOGY. from his regeneration; this, by what it is, effaces what he has been; although, by what it does, it cannot efface what he has done. “ What greater change,” says St Cyran, “ can happen to a man than that of becoming, instead of a child of Adam, a child of God ? We may say that it is less change to pass from nothing to the existence of a mortal man, than to pass from the existence of a mortal man to the life of a child of God .” 1 This is the truth when regarded from an abstract and abso- lute point of view. This is not to say that, because the mercy of God will not take into account our past conduct, we therefore ought not to take any farther notice of it, either as to those who have sinned, or as those who may have to decide upon their calling to the office of the ministry. Repentance ought to have separated our former life from our new one, but this is not enough: a test is demanded, — a test of such a duration as suf- ficiently to assure others and ourselves that the poisonous germ is dead, and that we are no longer the same men that we and they remember as having sinned, and given occasion for offence. On this condition ancient sins may be, objectively, an obstacle to our entrance into the holy tribe; and it may even be that these sins which we deplore, and because we deplore them, will impart a prudence, a seriousness, a force, and a tenderness to our nature, which do not always belong to lives which have been passed in relative innocence. The thoughts of St Cyran on this point are worthy of our attention: “ I should not fear,” he says, “ on certain pressing occasions, to introduce into the priesthood a man who has been truly penitent for his sins, (of a known and public character,) although of a carnal nature, and in direct opposition to the decalogue, if I find two qualities in him. The one is firmness of mind, which is more than good sense, and may, by the aid of divine grace, be of great service to him, enabling him to resist evil tendencies which remain, and even those temptations which may arise in the duties of the priesthood. The other is an en- tire exemption from cupidity, as well with regard to wealth as to honours and praises. For it is often the case that a man has lost innocence by only one single species of mental sin, pro- 1 Saint Cyran's “ Thoughts on the Priesthood. PASTORAL THEOLOGY. 87 duced by a strong inclination, and promoted by the ardent pas- sions of his age; and that one, perhaps transitory, occasion has prevailed over a nature good in other respects, and endowed in body and soul with many natural and acquired good qualities, as well as with many which have been given to him by divine grace. This will sometimes suffice to remove all fear which we might feel in making such a man a priest, when he has ap- proved himself truly penitent, and passed some years without falling again, and in labouring unceasingly to cure his sinful habits. This test will be still more decisive, if, while living in a town, he has retired from intercourse with those men even whom he can but little avoid, as, for instance, some of his rela- tions, and friends, and other persons who can with difficulty be avoided in the midst of towns. There are men who have fallen from innocence, who have more strength and firmness in their soul than many of those who have always preserved it . 1 Can doubts cancel a vocation 1 ? We answer, First: there can be few legitimate vocations if doubt is to cancel them. Secondly: on the same supposition there can be but few Christians even; [for, although we may arrive at a condition full of light, only those entirely wanting in religious life have never doubted.] Thirdly: the study, the life, and the employments of a minister raise new doubts. The question for us is, whether we believe, — whether Chris- tianity is for us a reality, — whether we are able to give to our- selves and to others an account of our faith, — and whether we have that experience of the truth, that spiritual certitude, which, without resolving all doubt, is superior to them. But, it is objected, may a man who is sent to assist doubters be a doubter himself? No, we say, not absolutely. Accord- ingly the question does not concern an incredulous or sceptical minister, but a man who is not clear on some points, and must sometimes acknowledge that he is not. 1 Saint Cyran’s “ Letter to M. Guillebert on the Priesthood,” chap, xvii. God himself has chosen as his ministers men who have grievously sinned, and several eminently holy bishops and pastors mentioned in ec- clesiastical history had been worse than dissipated men. — (Augustin, Ranc£.) 88 PASTORAL THEOLOGY. Can certain inclinations cancel a vocation'? The inclinations which we have in view are like the doubts of the soul, [and the difficulty may be resolved by the same principles.] We do not speak of certain tastes, innocent in themselves, but which cannot be gratified by the individual so long as he is a pastor. They destroy the vocation if the vocation does not destroy them. We refer to evil inclinations. But if they are evil they are as incompatible with the profession of Christianity as with the work of the ministry. However, as a minister, in abandoning himself to them, would be more guilty, and would do more harm than one who is simply a Christian, the question may be considered, whether it will be necessary that he should begin to surmount them as a man. Will he say that he could do this still better as a minister? This would be to practise a formidable and dangerous part, — to determine either to forsake or to double the sin. If the church is &v) hospital, ministers are not the patients but the physicians. [They ought to enter there in sound health. Doubtless they may do good to themselves in such a position, but there is something repulsive in the calcu- lation. There is a danger lest the ministry should be stained instead of purified.] I believe that one important preparation for the ministry is aslcesis 1 or spiritual exercise. [I do not by this mean the arbi- trary spiritual exercises of certain Christians and certain secta- ries. It is a system of moral life resting on a Christian prin- ciple, but carried on under the impression and anticipation of the ministry which is afterwards to be entered upon. Let us imagine ourselves in the most difficult position, and live as if we were there. There will be, however, many differences. What would be privation for one will not be such for another; we cannot therefore enter into details. The object is to gain self-mastery by the assistance of the grace of God; this is the essential point.] It is very clear that, for all these questions, we are, in the 1 Affs&yin ml • JOSH UX ‘SHOO ms L\ / * i] aS[jAdTan\x > h fi r CAT A 1 Ireland’s Records of copies. Only 60 copie 9 copies in boxes 2 Stiles’ History of Broo. royal 8vo, large paper 3 Boynton’s West Point. 3 copies [Ei&T’a Lite r>f BlaJ PASTORAL THEOLOGY. 95 DUTIES OF THE PASTOR — ♦ — The plan which I adopt is not perhaps the best; but we may tolerate any classification of matters, provided it excludes no- thing essential, and includes nothing false. My plan is to trace several concentric circles around the pas- tor’s own spirit; which is my centre and my point of departure. In the first place I give certain rules which belong to the purely individual and interior life of the pastor, — that special and dis- tinct sphere of life, by which all the other spheres of his exist- ence are determined. I pass afterwards to the consideration of his social life, — and » primarily his domestic life; — always keeping in view his dis- tinctive position as a pastor. Lastly, I come to his pastoral life properly so called, in which I distinguish the pastoral, the liturgical, and the preaching functions. 96 PASTORAL THEOLOGY. FIRST PART. — « — INDIVIDUAL AND INTERIOR LIFE. I presuppose a holy vocation and a legitimate entrance, a pastoral and even a fervent spirit. A pastor must, as any other Christian, strengthen and con- firm his vocation. ((3s(3aiav ‘n’oihffQai, 2 Peter i. 10.) [In this there is a deep mystery: — the profound and invisible intercourse between the human will which is moved and the divine will which moves it.] It is with the vocation as with conversion. In one sense a man is called only once, as he is converted only once ; in another sense, he is called and converted every day. Ana- logy alone would here be sufficient, and even would imply an d fortiori argument; but the gospel is explicit on this point. Saint Paul says to Timothy, “ I put thee in remembrance that thou stir up the gift of God which is in thee.” 2 Tim. i. 6. I do not refer to those who undertake to create for them- selves a vocation when their work should be to apply it. Will the exercise of the ministry suffice for this % It may contribute to it, but it may injure it. The exercise of the ministry threat- ens the spirit of the ministry, unless it is sustained from within. If this equilibrium does not exist, if the interior does not suf- ficiently react on the exterior, the exterior will injure the inte- rior, even as the interior would undoubtedly perish without the nutriment supplied by external activity. There is danger lest feeling may pass into officialism. 1 Much imagination mingles 1 “ The first time that the priests and levites beheld in the desert the holy tabernacle which Moses had constructed, the miraculous cloud which went before it, the divine majesty which covered this awful spot, the or- acles which proceeded from the utmost sanctuary, the august magnifi- cence and splendour of the sacrifices and ceremonials, they would ap- proach it with no sentiment but that of holy fear; no omission would be PASTORAL THEOLOGY. 97 with our first impressions, and when once we have expended what imagination we had, and its assistance is wanting to us, — if we are brought to the necessity of feeling the realities of our position only by means of our heart and conscience — there is great danger lest our impressions should lose their force and vivacity . 1 We must, therefore, not trust to the vivacity of our first impressions; that which touches us most keenly to-day will leave us cold at some future time; we shall be reduced to such impressions of these objects as can be produced by their direct relation to our heart and conscience, [and he who at first appeared full of zeal finds himself finally to have no real con- nection with his duties. We must then renew our vocation, and fortify the moral element as the charm of novelty sub- sides.] Now the first means of renewing our vocation as pastors is to renew our vocation as Christians; it is, not to forget the Chris- tian in order to dream of the pastor; the one cannot alone and of itself transact all the duties that belong to the other. It is important for us, even as pastors, to recognise the fact that our made from the purifications and all the other preparations enjoined to ministers by the law. But gradually the daily sight of the tabernacle fa- miliarised them with this sacred place; their precautions diminished with their awe; the marvel of the pillar of fire which God placed there every day was abated by long usage. Then shortly followed profanations; rash and presuming ministers dared to offer a strange fire; the duties reserved for the high priest alone were usurped by others, till the daughters of the Midianites soon became to them an occasion of falling and of offence, and, in the whole tribe of Levi, scarcely a Phineas could be found, one single priest with so much holy zeal as to dare to avenge the honour of the priesthood and the sanctity of the law which had been thus shamefully dishonoured before an unfaithful people. See here a type of our own history.” — Massillon’s Discourse on the duty of Priests to renew themselves in the spirit of their vocation. 1 [In the first fervour of Christian and ministerial life, imagination easily and even necessarily enters. Imagination must perform its part in all life: it is a kind of channel through which we receive many ideas which otherwise would never reach us. And how far its power may go ! it can even give us the impression of our possessing a life which is en- tirely strange to us! It enters into all our moral acts, and sometimes in a very strong measure. When it disappears, all that it has created dis- appears with it as a phantom, and the residuum that is left is the net pro- duct of the labour which has been expended upon us. This is often very little; only the dregs of the cup remain at the bottom, the draught of imagination has been drunk.] 98 PASTORAL THEOLOGY. own soul is the first of those which are entrusted to us, the first for which we have to exercise our ministry, and that our first business is to be our own phstor. Whether it be that we know not how to promote the salva- tion of others while we are neglecting our own, or that it is right that the charity of each man should begin its exercise within himself, — yet Saint Paul, addressing ministers generally in the person of Timothy, speaks to them in the first place of themselves: “Take heed unto thyself, and to the doctrine; continue in them: for in doing this thou shalt both save thy- self and them that hear thee.” 1 Tim. iv. 16. “Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost both made you overseers.” Acts xx. 28. 1 It is, however, incumbent upon us also to renew directly our assurance of our pastoral vocation, which involves that we should incessantly bring ourselves back to the disposition which origi- nally decided our vocation. Now, if mere exercise of the ministry does not suffice to bring us back constantly to this point, we must seek the means for performing this duty elsewhere, outside the ministry. The first, or rather the condition for all other means, is soli- tude. 2 We shall not exaggerate; we do not intend to recommend solitude to the exclusion or to the detriment of social life. The 1 “ To follow the order prescribed by Saint Paul, (Acts xx. 28; 1 Tim. i v. 1 6,) a bishop must begin the discharge of his duties by attending to his own soul; he should, before all things, be concerned for his own sal- vation. Before he extends his charity to his neighbour, he must be re- plenished with holiness from God Before he is touched with the misery of others, he must be sensible to his own ills and maladies; before he. exhorts others to yield obedience to the divine law, he must set the pat- tern of obedience himself. The first duty of a bishop is to be a saint.” Duguet’s Treatise on the Duties of a Bishop. Art. II., § 1. Gregory of Nazianzen expresses himself thus on the same subject: — And the most scientific doctrines, the most abstract systems, after a certain time, descend to the masses. We have seen how, without study, profundity of thought is quickly exhausted; it is with the mind, as is the case also in the earth,- — fruitfulness is produced only by a variety or alternation of culture . 1 1 M. Vinet has added in the margin, l( . . . as preaching is profited by our reading;” this is the compliment to the idea of the text. The last two paragraphs were somewhat developed in their delivery as lec- tures, and we think it right to present them as they stand in the note- books of the students: — [It will, perhaps, be thought that the minister has quite enough to occupy him in theology, and that the time for him to attend to secular studies has passed. Let us remark, first of all, that secular is an injuri- ous term when it is wrongly applied, — when applied to subjects to which no blame is attached. ^For those with whom religion does not exist there are in fact two spheres, the religious and the secular sphere; but, for the Christian, nothing is secular, everything is subservient to holiness." 1 ) Let -us, however, accept the word, and apply it to sciences which have no ne- cessary relation to religion. What, then, does the word theology signify? It has, in the first place, a special sense, according to which theology is to be distinguished from philosophy, literature, art, &c. The distinction is doubtless useful, but after we have carefully defined the boundaries of theology, we must not then assume that it excludes the other sciences. It includes a large number of secular elements, philosophy, history, chro- nology, grammar, &c. If all its scientific elements are placed aside, only the communion of the faithful remains to religion. It is important, there- fore, to study all that which, when joined to religion, constitutes theo- logy; no absolute and impassable limits must be placed. In a more extended sense we may say that theology attracts all to itself, that it brings all sciences in subordination to itself, and receives from them their tribute. And, without discussing the meaning of the term theology, consider that there is no development of the human mind which may not PASTORAL THEOLOGY. 109 Positions, however, vary considerably, and either demand or permit more or less study. [Doubtless, there will be a very great difference between the town and the country pastor. But we should be mistaken in supposing that the latter can dis- pense with study, and we might even say that it is so much the more necessary for him because of the isolation in which he lives. We have spoken generally; we have shown] what may be expected of an ecclesiastic in an ordinary and quiet position. He ought to apply himself to a regular, methodical, special course of duty, — he ought to cultivate science freely, with can- dour, with a true spirit of inquiry. [Doubtless the minister is not ordinarily required to search into the very foundations of his faith, but even this necessity may arise, as is proved by the example of Richard Baxter, who, having found himself to be without solid beliefs, reconstructed his historical belief by vi- gorous study.] To complete what we have to say on the individual life of the pastor, let us add that he ought to make a 'plan for his life, draw up certain rules, not allow himself to be carried along without any resistance by the passing hours, and by the ebb and flow of circumstance. Doubtless, no man, in one sense, is less master of his own life than he is; nevertheless, he will gain something both for his own soul and for his ministry, by in- troducing into his life as much regularity as it will admit ^ As it leads to all things, so all things lead to It must embrace all life, unless it would be banished from all. This serve or injure religion, it. is true to-day more than it ever was before. Our epoch, in spite of its disordered appearance, is yet a period of organization. Piety alone can organise the world, and, in order to organise it, it must be acquainted with it. Looking at theology in this light, preaching, both that of the pulpit and that of books, must submit to some modifications. The minister ought to know many things, not that he may perplex himself with them, but that he may make use of them in view of their relation to the one thing needful. The deeper we can dive into human thought the more shall we be able to “ bring into captivity every thought to the obedience of Christ.” 2 Cor. x. 5. Every great awakening to new life has been served by science. The Reformers were among the most learned men of their . epoch ; those of slender acquirements have never succeeded in any re- / spect.] — E d. F 110 PASTORAL THEOLOGY. of ; — always, however, being ready to sacrifice regularity to charity . 1 Economy of time is a secret which should be known to no one better than to the minister, since no one ought so much to respect time, which is a part of eternity, as he. We may lose much time without gaining a proportionate amount of repose. We may gain both time and rest by making nothing superflu- ous, by not burdening our necessary business with superfluous engagements, and by a judicious combination of different occu- pations one with another. We may gain time and rest by knowing how to guard our time against importunity and in- discretion, which is a most difficult thing to accomplish when regarded from a worldly point of view, but becomes a thing of comparative ease when it is regarded from the stand-point of religious duty . 2 We know not how, in this reference, we can too strongly recommend to the minister the habit of early rising. [The hour of dawn is the golden hour. Later in the day a crowd of ideas relating to things external and internal make a noisy con- fusion in his mind. At the hour of dawn nothing has preceded our freshest feelings, and nothing can embarrass them.] With- out taking into account the fact that the minister can, less than any one else, call the day his own, he ought, more than any one else, to appreciate the advantage of this habit. It was 1 Daguet mentions a bishop who, when some person was about to in- terrupt him at a time when he had reserved several hours for himself, dismissed the intruder with these words, “ Sufficient unto the day is the evil thereof .” — Treatise on the Duties of a Bishop , Art. ii. § 90. 2 “ An aged American minister states that, in the early part of his min- istry, being in London, he called on the late Rev. Matthew Wilks. Mr Wilks received him with cordiality. After some minutes, when they bad mutually communicated the most important religious infoimation that they knew, the conversation flagged. Mr Wilks broke the silence by saying, e< Have you anything else to communicate to me ?” “ No, nothing of any special interest.” “ Have you any other inquiries to make of me ?” “ None.” “ In that case, it will be well for us to separate; I must be about my Master’s business; good morning, sir.” I received thus, pur- sues the pastor, a lesson on the impropriety of wasting the hours of any man, and the firmness with which all such dangers should be resisted.” —See Anecdotes on Christian Ministers, p. 70. PASTORAL THEOLOGY. Ill the habit of the royal prophet, who said, “ In the morning will I direct my prayer unto thee.” Ps. v. 3. “ I have prevented the dawning of the morning.” Ps. cxix. 147. Who can speak thus more appropriately than the minister? However, this is a victory over sense; and the minister, whatever may be his position and his prospects, ought so to act as if he were pre- paring for a career of privations and fatigues : he, of all men, ought to be “ poor in spirit,” and to die unto himself every day. 1 [This brings us to consider the subject of Asceticism .] “ Bodily exercise profiteth little,” says St Paul. 1 Tim. iv. 8. He speaks elsewhere of human ordinances, “ Which indeed have a show of wisdom in will-worship, and humility, and neglecting (not sparing) the body; not in any honour to the satisfying of the flesh.” Col. ii. 23. St Paul was opposing corporeal exercises when separated from piety, with which he also contrasts them in the verse which we have quoted from the first Epistle of Timothy; and cer- tainly, such exercises are of little profit. He finds only a “ show,” an appearance in human ordinances which rest upon the principle of self-righteousness and the merit of works. Here he opposes, once and for all times, that idol of self-righte- ousness which is continually re- appearing. But, on the other hand, he desires his converts “ not to use their liberty for an occasion to the flesh.” Gal. v. 13. He says elsewhere, “I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway.” 1 Cor. ix. 27. He also says, “Make not provision for the flesh to fulfil the lusts thereof.” Rom. xiii. 14. After reading these admonitions and statements, I do not believe" that he has, when condemning “bodily exercise,” condemned anything but legal practices, “ ordinances,” as he has himself said; — I do not think he has condemned exercises which are worthy of the name, — voluntary exercises. I do not indeed find any trace of fasting, or any such things in the history of the apostles; but, on the other hand, why should these exer- 1 See Bacon’s prayer. Appendix, Note VII. 112 PASTORAL THEOLOGY. cises have been so mentioned, if they were to have no recogni- tion of any kind; why should the desire be expressed that such slavery as had been abolished should now be allowed to take the place of the liberty, which had been granted to Christians? If they did practise these exercises they would do so in secret, for they would have thought themselves bound to conform to the rule of the Saviour: “ Thou, when thou fastest, anoint thy head and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret.” Matt. vi. 17, 18. And, moreover, the life which the apostles led was a con- tinual fast which had no need of being aggravated; they had no lack of bodily exercise. It is, however, remarkable that St I Paul, who certainly did not treat his own person worse than 1 the other apostles, has said “ I keep under my body, and bring it into subjection.” 1 Cor. ix. 27. 1 I do not believe that, in a position which is externally the most advantageous, it would be either forbidden or useless for a man to treat sternly his body, and to impose upon himself, from time to time, certain privations which are not involved in his ordinary condition. Besides, it is good to break through our habits. We know not what self-denial we may be called upon to endure. As to our permission to do it, I find that our Lord fasted. Luke iv. 2. I find also, from several of his sayings, that he assumes the legitimacy of fasting, forbidding only publicity and ostentation, as is proved by the passage already quoted, Matt. vi. 17, 18 ; and by that other assertion, “ When the bride- groom shall be taken away from them, then shall they fast,” Matt. ix. 15; which presents fasting under another aspect, that of a symbol or a memorial. Jesus Christ has not recommended the sabbath any more than he has recommended fasting; he assumes both. The utility of these exercises would be too much counterbalanced by disadvantages, would be absorbed by the sentiment of self-righteousness, if it was allowed any place in 1 Cornelius said, (t Four days ago I was fasting until this hour.” Acts x. 30. “ ... that ye may give yourselves to fasting and prayer.” 1 Cor. vii. 5. Fasting is always represented as inseparable from prayer; and voluntary fasting is sanctioned by the words, u This kind (of demon) goeth not out but by prayer and fasting.” Matt. xvii. 21. We too have demons to cast out. PASTORAL THEOLOGY. 113 our exercises; but can we not separate the use from the abuse which corrupts it 1 ? We can oppose to these practices nothing but the idea of Christian liberty ; but how shall liberty be com- promised by an action which is itself entirely free? And if there is in fasting a deceptive appearance of humility, may there not be in the entire suppression of fasting an equally deceptive appearance of freedom? We are now accustomed only to look at these things, through the medium of the abuses which have been introduced by the Romish Church ; but is this the only mode of regarding them ? I admit that Massillon, in his sermon on fasting, presents this practice, and recommends it, in exactly that sense in which St Paul condemns it. [We must avoid too special regulations which are subversive of liberty ; (but liberty has been given to us, in' order that our obedience may be complete.] ") If it is admitted that bodily exercise, so far as it is free and unconstrained, is, in general, useful, and even necessary, for Chris- tians, it will be superfluous to insist much on the utility which may result from it to pastors. Moreover, in no case is the in- fliction of suffering to be recommended, but only abstinence from permitted enjoyments, even those primary enjoyments, the ha- bitual privation of which would constitute suffering, and be incompatible with our continued existence. [We must recognise, in a general way, that the body may be a clog upon the spirit, that by it we are related and belong to inert matter, that it is a weight from which we must be freed, in order to save the vessel of our highest being. On the other hand, we must recollect that the body is a slave which desires to be master. The Christian ought to use it sternly. But no in- termitting fast is enough ; what is required is a continual fast, practised every day, continued throughout life.] True fasting, true asJcesis, ought to apply to the desires of the soul, as well as to the appetites of the body; curiosity, ambition, external activity, desire for influence, thirst for rule, all these appetites, all these allurements, which tend to make us diverge from our true path, that is to say really to change the direction of our life, — all these are very strong, and very difficult to conquer. Only love and a holy enthusiasm for our calling can carry us to the end of such a career. 114 PASTORAL THEOLOGY. SECOND PART. RELATIVE OR SOCIAL LIFE. » CHAPTER I. SOCIAL LIFE IN GENERAL. We are no longer to speak of the pastoral life directly and immediately; we are now to look at its relations to society in general, but always regarded from the point of view afforded by the idea of the ministry, and with a reference to its inte- rests. We have not now to speak of office, but of duties. This is, however, the beginning of the ministry; it is one of its boundaries. The pastoral stamp may show itself in general relations. If it is not necessary that his conduct as a pastor should, in general relations, announce him to be such, yet it is necessary that he should correspond to this character; so that, if he is not recognised as a pastor, no one will be surprised at learning that he is one. This should be his rule and limit. It is important for the minister to keep a strict watch over himself in his social relations. He is the city set upon a hill; he is, in the eyes of the world, the representative of Christian ideas; and the great majority of people judge of Christianity 1 by his presentation of it. 1 This, perhaps, is no excuse for their neglect of Christianity, but it may involve a heavy accusation against him. The minister is the official Christian, he is the pattern 1 u Men of the world,” says Massillon, “ regard life as the reality and practical abatement of Christian thought, to which they may conform themselves.” See the passage already quoted, page 60. PASTORAL THEOLOGY. 115 man; he is so at all times : those, therefore, who will not be tempted to judge of Christianity by him, will judge him himself by the Christianity which he preaches. [In truth, these two things are not alternatives, they exist together. Men judge us according to Christianity, and Christianity according to us. They will not believe themselves obliged either to do or to be better than the pastor; and, on the other hand, they will wish him to be as perfect as his doctrine.] They wish, by seeing him and hearing him, to learn the same lessons, — and every one knows very well what he ought to be, for every one knows well what a Christian ought to be; and if each should apply to himself the rule which he applies to the pastor, each one would be himself an example and a model. [Most men, in their ex- pectations of their neighbours, present before themselves a most complete system of morals, and, in their dealings with themselves, are satisfied with a code of considerable laxity. In the presence of these two dangers the pastor would be tempted to despair, did he not seek for strength from a higher source than himself or the world. The world even does more than judge, — it imposes a scheme of conduct for him.] Its assump- tions are apparently contradictory. It seems to wish the pas- tor to be at once perfect and vulgar. 1 But let us be very sure that it knows what the pastor may and ought to be. It is dif- ficult for the minister, as a Christian, to be acceptable to every one. “ Woe unto you when all men shall speak well of you.” Luke xi. 26. But it is possible for him to render himself “ ap- proved” before every one. Like Saint Paul, he may say to the world, “We are made manifest unto God, and I trust also, are made manifest in your conscience.” 2 Cor. v. 11. In one sense he must seek for this approbation; “ he must,” says Saint Paul, “ have a good report of them which are without,” 1 Tim. iii. 7 ; and undoubtedly he must much more “ have a good report of them which are” within the church. Thus, then, the approbation of the world, for all that about which the world can judge, is a thing which he must seek, and which it is quite possible for him to obtain. 1 Isaiah xxx. 10. Matt. xi. 17. — “ We have piped unto you and ye have not danced, we have mourned unto you and ye have not lamented.” 116 PASTORAL THEOLOGY. Ifc is at once useful and encouraging to keep this in mind, although the pastor’s supreme aim and rule should be, “ to shew himself approved unto God,” 2 Tim. ii. 15, and he should be ready to say to the world, when it condemns us concerning that which it does not understand, “ with me it is a very small thing that I should be judged of you or of man’s judgment.” 1 Cor. iv. 3. “ If I yet pleased men, I should not be the servant of Christ.” Gal. i. 10. [If unflinching consistency is honoured even when it is applied to things evil, with how much greater reason will it be honoured when on the side of God.] The condemnation of the world for our acts of fidelity" is never a disgrace — will never expose us to a loss of respect — there is glory in this shame; while all worldly compliance and conces- sion enfeebles our ministry in every respect, and brings us into disrepute. Let us now enumerate the principal features, which the con- duct of the ministry ought to present in his general relations to society. § I. GRAVITY. This quality forms an element in relative life. “ A bishop must be blameless, vigilant, sober, of good behaviour.” 1 Tim. iii. 2. This is one of the first qualities spoken of by St Paul, it is the first which is spoken of by the world. Our (French) translators employ the words grave and gravite in rendering the words. K otifuog, (1 Tim. iii. 2,) translated by Luther, sitting ; by De Wette, anstandig ; and by the English translators, of good behaviour. ^sfivog (1 Tim. iii. 11, speaking of the pastor’s wife), trans- lated by Luther and De Wette ehrbar\ by the English trans- lators, grave. ILo/jjVorrig (Titus ii. 7,) translated by Luther ehrbarkeit ; by De Wette, wilrde; and by the English translators, gravity. S' Gravity, (from the word gravis) is the more or less consi- derable weight with which an interest, a thought, an evil, presses upon the mind. In external life, and in manners, it is all that PASTORAL THEOLOGY. 117 which announces that a man bears the weight of a great thought, or of a great responsibility. The minister is the depositary of so great a thought, and so great an interest, that gravity is but the decent and becoming exterior of his position. We might define it as the impression which the minister carries of the respect with which he regards the object of his mission. It is clear that external gravity is only true and commend- able as it corresponds to an internal gravity, which is a feeling of the weighty responsibility with which we are charged. Gravity is not “ a mysteriousness of body assumed to conceal feebleness of mind .” 1 Nothing is more opposite to gravity than the affectation of it. “ A too studied gravity,” says La Bruyere, “ becomes ridi- culous; as extremes meet, so in the medium alone is true dig- nity to be found. Too studied gravity is not rightly named gravity, — it is to enact the part of the grave man. He who aspires at becoming grave for the sake of its imposing exterior, will never become so. Gravity does not exist where it is not natural; and it is less difficult to descend from it, than to ascend to it .” 2 But still less is it right to affect the contrary. [We have seen ecclesiastics who, in an excessive wish not to intimidate by their gravity, have at length compromised their position by their frivolity. This is especially to be found among the Catholics, because the quality of the priest, his habits and his costume, contrast with those of the world, and because the frivolity, by which he would desire to remove this barrier, brings it more prominently into view.] “ Might we not give persons of a certain character, and who belong to a certain serious profession, not to mention them more particularly, to understand that they are not obliged incessantly to proclaim concerning themselves, that they can play, sing, and joke like other men; and that, to see them so pleasant and agreeable, one would never believe that they were, in other respects, so regular and severe? Might we even venture to hint to them that, by these manners, they alienate themselves from the po- 1 La Rouchefoucauld’s Moral Reflections, cclvii. 2 La Bruvere’s Characters. The chapter on Judgments . ns PASTORAL THEOLOGY. liteness upon which they pride themselves; that true politeness always adapts and conforms exterior behaviour to actual condi- tion, that it avoids startling contrasts, that it does not aim at showing the same man in different disguises, which transform him into a grotesque or fantastic composite.” 1 Gravity is shown generally in manners , and more specially in discourse. Under the general idea of manners are included society, re- creations, occupations, and costume. As to society: a minister undoubtedly must not limit his in- tercourse to one kind of persons, lest he should countenance the mischievous idea that the minister is not, as such, a man; but he must, with even greater care, guard against being seen everywhere. The pastor is a sociable man, but not a man of society, still less a man of the world. He should be retiring except when called out by charity, for the sake of which he may and should be approachable by all. [A man who is seen everywhere cannot inspire a respectful consideration. The judgment which is formed concerning a pastor who is seen in all companies is not likely to be very favourable. He will be accused of not feeling his duties and not appreciating the ne- cessity of solitude. Society multiplies occasions for doing good, but still more does it multiply temptations to do evil.] And there are some men whom the pastor ought not to see either at his own house or elsewhere. Saint Paul counsels Timothy to turn away from all men whose life is evil, and especially from those who have the appearance of that piety, the power of which they have denied. 2 Tim. iii. 5. [The minister ought, more carefully than any one else, to choose the relationships which he forms. Others will criticise carefully, and consequently severely, unless he has before cri- ticised himself.] He must be careful not only because he has external proprieties to preserve and attend to, but because there is a real danger which he* must avoid. The minister may apply to himself as well as to others the maxim, “ Be not de- ceived: evil communications corrupt good manners.” 1 Cor. xv. 33. “ Strangers have devoured his strength, and he knoweth 1 hA Bruyere’s Characters. Chapter on Judgments, PASTORAL THEOLOGY. J 19 it not: yea, grey hairs are here and there upon him, yet he knoweth it not.” Hosea vii. 9 : and that proverb, “ He who loves danger will perisfi in danger.” How can he seek for evil society when good society is so ne- cessary for him, and when he cannot too strongly entrench and fortify himself by the help of those who love God, Massillon would wish the priest to associate only with priests. “ Suffer me,” says he, “ here to ask you what Saint Paul once asked reproachfully of some of his disciples who, instead of ap- pealing to their brethren to settle their disputes, addressed themselves to heathen judges: Sic non est inter vos sapiens quisquam? What! Can you not find among your brethren wise and amiable ministers who can refresh themselves with you from the seriousness of your occupations'? Sic non est inter vos sapiens quisquam ? Is it possible that in the midst of so many ecclesiastics belonging to a society which is pleasant, edi- fying, and honourable to you, you need to call in the world to your assistance, and to seek for relaxation where you ought to carry only your duties and your labours'?” 1 [It would, however, be an exaggeration for a minister to abide rigorously by such a rule.] We must not countenance the mischievous idea that the minister is not a man, nor deprive him of that which society may give and teach him. However, the pastor has a family, a domestic interior which can, if need be, supply to him the place of a more varied society. [Former relationships, contracted under evil auspices, are often very embarrassing. We must not, however, despise the past and break through these relationships. All is under providen- tial oversight. God can avail himself of the one to bless the other. If it is impossible to preserve them, they must be dis- solved, but not with violent denunciation of them. As to blood relationships, they must neither be broken nor discarded, but sanctified. The family is the pastor’s first parish.] Recreation or relaxation. It is difficult to give very precise rules on these points. When I have said that the minister, as well as any other man, needs recreation, — that, however, there 1 Massillon’s Discourse on the manner in v)hich Ecclesiastics ouqht to converse with Men of the World. First Reflection. 120 PASTORAL THEOLOGY. are recreations which, although they cause no offence when in- dulged in by other believers, may, when indulged in by the minister, hurt the conscience of the feeble, — that all that is permitted does not edify, and that the minister of Jesus Christ ought always to edify, — lastly, that up to a certain point, pro- priety varies with locality, — I shall have said all: the rest must be left to common sense. Only I would remind young candi- dates of the words of the apostle, “ Let no man despise thy youth.” 1 Tim. iv. 12. Notwithstanding the form it assumes, it is still a precept. And the apostle also says to Timothy, “ Flee youthful lusts.” 2 Tim. ii. 22. This is the only means by which he may assure his youth against being despised. And we may readily conceive that restrictions are to be more nu- merous in the season of youth than in later life. [He must be careful not to tend too much in the direction towards which his inclinations are strongest. There are amusements which he must altogether renounce, such as the chace, games of chance, the theatre, music under a certain form, and, generally, a pas- sionate devotion to any art. None of these things can be pro- per for a minister; the effect of them .upon himself will not be good, and they will expose him to the blame of others.] He ought also to avoid being seen unnecessarily in places of public diversion, even those which are reputable; we cannot tell what company may be found there, nor what transactions may be carried on there. [It is well for the minister when he can take to himself the maxim, “ It is better to go to the house of mourning than to go to the house of feasting; for that is the end of all men, and the living will lay it to his heart.” Eccles. vii. 2.] We would not convey the impression that all these absti- nences can render him who imposes them upon himself holy. The man who does not impose any of them upon himself, al- though he is wrong in this respect, may possibly be more holy than the man who does not omit one of them. We may “ strain at a gnat and swallow a camel.” Matt, xxiii. 24. As to occupations , we do not as yet say that the minister ought, according to the apostolic precept, 1 Tim. iv. 15, — to “ give himself wholly ” to these things, that is to the things of PASTORAL THEOLOGY. 121 his ministry, and to be always occupied with them; we shall ultimately be able to apply this maxim. But, relative to gra- vity, and supposing that the pastor has more leisure than he is allowed to have, we say that every occupation does not harmo- nize with the gravity that belongs to the minister. I should not approve of agricultural and industrial pursuits. Let the minister, if he has property, take due care of it, but only attend to this kind of occupation as far as it is necessary. The mere reputation of ability in such pursuits will injure him. Costume, or rather dress, (for we do not now speak of official costume, or of the ministerial insignia in public duties), costume has a double object, referring both to the wearer and to the observer of it. The importance of this distinctive dress varies with the times. Our own time, which is but little friendly to metaphors in social life, or is perhaps in search of other symbols, seems dis- posed by degrees to abolish the ministerial costume. But no one ought to be too precipitate in setting such an example. (This is somewhat like innovations in language: for costume is itself a language.) In all cases it must be freely accepted. This rule will always remain, that the dress of the minister, if it is not one that is restricted to the ministry, ought to possess a uniform and unvarying character, while men of other profes- sions may vary their dress. It would be better to wear no special costume at all, rather than to disavow it in some sort by negligence and impropriety . 1 Gravity of discourse. The first rule is, to speak little; a se- cond rule is, to joke seldom ; 2 a third is, to discuss moderately, 1 Propriety, a semi- virtue, which may be the centre for many true and complete virtues. 2 Ephes. v. 4 (E IrpcuvriXia.', scurrilitas .) “ Nugee in aliis sunt nugae, in saeerdotibus blasphemiae.” Saint Bernard’s Treatise on Consideration, III. xiii. “ Bien loin aussi le rire in temper ant: Du rire amer il est peu different; Folle gaite degenere en satire; Tel qui, d’abord, re riait que pour rire, Lance en riant un tra t (dard), envenime, Et se derobe a lui-meme, 6 delire! En le per^ant, un coeur que l’eut aime.” 122 PASTORAL THEOLOGY. and within reasonable limits; a fourth is, not to use too strong language, and too vehement utterance. “ He shall not cry, nor lift up, nor cause his voice to be heard in the street.” Isaiah xlii. 2. Calmness is impressive. Peace is a quiet flash as of lightning, yet strong as the thunderbolt. “ The God of peace shall shortly bruise Satan under your feet.” Rom. xvi. 20. I would add as another rule — be careful to speak rather of things than of persons. I do not merely refer to slander as to be avoided, which may be assumed, but whatever merely excites curiosity, and approaches a style of invidious comparison. However, I have no liking for an affected reserve. After such directions as these, we must also recollect that the Christian, and much more the pastor, ought to speak ac- cording to the oracles of God (which does not mean exclusively — proclaim the oracles of God); that the word of Christ ought to dwell in him richly, with all wisdom; that his words ought to be seasoned with salt, and minister grace unto the hearers; and that, if every one will be required to give an account of the idle words which he has uttered, this account will be still more severe for the pastor. It is, perhaps, right to say that minis- ters, while prescribing for themselves a strict kind of restraint when in the world, have sometimes attempted to indemnify themselves when in the society of one another. Ecclesiastical jocularity has, in certain countries, passed into a proverb. 1 I should hope little from, and think little of, those specimens of official gravity, in which the individual pays little respect to propriety and decorum where he is intimate, — such a decorum as cannot be dispensed with in even the most intimate relation- ships; although I would not, by any means, deprive the minis- ter of the amenities of familiar discourse where they are appro- priate.] There is no necessity of laying down particular rules for every special circumstance; on the contrary, such legislation is never required. [And if gravity comes from within, it will be natural.] 1 “ Tn no profession are there so many retailers of stories as in the clergy; as also, there is none which supplies so many stories as theclergy.” Harms. Whence arises this second circumstance? I know it to be a fact. PASTORAL THEOLOGY. 123 § IT. SIMPLICITY. MODESTY. Simplicity is the opposite of a rigid and consequential pom- posity (I would say to emphasis , if this word could be applied to manners as well as to language); faults which do not arise from excessive gravity, but from an inaccurate sentiment of our own importance and authority. Perhaps we may trust that the stern lessons that the world teaches will correct these fail- ings. The official character of the pastor becomes less imposing every day, although every one, unless he is exceedingly ill-bred, will be disposed to show to the pastor some marks of respect, even in consideration of his title alone, without too rigorously balancing the claims of his office, and his personal fulfilment of them. External character and habits — mere dress — are things of small weight when they are not sustained by internal quali- ties; there is no gain whatever — there is, indeed, a positive loss — in claiming a blind respect, and assuming in society a rank which is not freely granted. Clerical assumption and formali- ties impose on but very few, and I would not recommend their adoption even for these few. It is unworthy of the minister to employ such means — not to rely absolutely upon the truth, whose messenger he is, but to appear to believe that a mysteri- ous virtue attaches to him. Catholic sermons claim respect for the priests [which is more intelligible, because, in this case, the priest is the impersonation of religion.] All this, moreover, may be affirmed without any prejudice to his authority. The minister has not to apologize for truth. § III. PACIFIC TEMPER. Must not the man who is called upon to be “ a peace-maker,” be himself a man of peace? Matt. v. 9 — who is also the minis- ter of a wisdom which is “ first pure, then peaceable,” James iii. 17 — who is the disciple and representative of him who was announced as one who should “not cry, nor lift up, neither cause his voice to be heard in the streets?” Isaiah xlii. 2. Does he not also know from experience, and from Scripture, that 124 PASTORAL THEOLOGY. “the fruit of righteousness is sown in peace?” James iii. 18. “ If it be possible, as much as lieth in you, live peaceably with all men.” Rom. xii. 18. It is precisely because the ministry is a struggle that this advice is of so much importance. The minister must not for- get that, as such, he “ stretches forth his hands all day long to a disobedient and gainsaying people,” Rom. x. 21; — that he is called upon to rebuke sinners, and, in some cases, to rebuke them publicly, 1 Tim. v. 20; — that, as a minister and as a Christian, he comes to an earth that is torn by controversies; — that there is no truth which, in its historical development, has not been entangled by errors; — that theology is almost as much a discussion as an exposition; — that, if his convictions are seri- ous, he has won them after a conflict, and bears them as trophies of his victory, stained with his own blood; — and, lastly, that he will have, on more than one occasion, to defend his own rights as a minister. Saint Paul might naturally think of all these things when he said, “ A bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker,” Titus i. 7 ; and, “ The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient.” 2 Tim. ii. 24, And this not only excludes legal strifes, but disputes in general, useless or protracted discussions, an unyielding and punctilious spirit, love of trifles. 1 We must not say that ministers can be altogether free from this spirit. The habit of always living in the midst of the same circle of ideas, occupations, and persons — of speaking without being contradicted, so much so that the first and the least contradiction surprises — these things may contribute to form such a spirit. The world exaggerates — I am glad I can believe it — when it is said that ministers are not generally remarkable for the affability of their manners, that they are impracticable men, with whom no one is inclined to have much intercourse; but in order to constrain men not to say this any more, the minister must be exceedingly pacific. It is understood that I am now speaking of ordinary occasions of dispute — of the ordi- 1 Assemblies wasting their time in the discussion of small interests. PASTORAL THEOLOGY. 125 nary relations of society — and not of controversies properly so called, nor of that odium theologicum, which is thought to be the best phrase for expressing a climax of hatred; and there is reason for so thinking — for when men hate in the name of God, theirs is no half-hatred. It is well for the pastor that he has a struggle to carry on within the precincts of his own office — a struggle which, as long as he remains on earth, he cannot avoid. He cannot limit him- self, as other believers can, to “ answering with meekness, and fear every man that asketh him a reason,” ... 1 Peter iii. 15. He may accept the discussion, if he shall be assured that it will be carried on seriously, consecutively, courteously, and patiently; but, on the one hand, he must not “ cast pearls before swine ;” and, on the other hand, he is more usually called upon to ex- pound than to dispute, and he must not too readily leave the first of these positions. [There is a way of retaining such ground: the spirit of peace is industrious.] § IV. — MILDNESS. ' “ Let your moderation (Iw/g/x eg, fairness, reasonableness, mo- deration, mildness,) be known unto all men.” Phil. iv. 5. [There is then something particularly important in this quality, since it is to be obvious to the first glance.] We shall speak more fully of the charity of the pastor, when we come to consider his office, in which it is most fully displayed. Here we have only to regard his mildness, that is to say the kind, easy, obliging, prepossessing, amiable qualities which he brings into his ordi- nary relations with society. He is the man of a loving God, — the representative of mercy. He must not repel, therefore, but attract. But this must flow from a genuine source, it must not be affectation, — he has no part to play, [for an assumed cha- racter of this kind is always badly performed,] — his goodness is not to be soft and effeminate, but strong and masculine. ( A little healthy roughness of manners were better than that be- nign, patronising, and paternal tone which some have adopted, but which is not natural to them. Love sometimes has a shaggy, bristling colour, — treason is sometimes heralded by a J 26 PASTORAL THEOLOGY. kiss; [love may be disguised beneath vehemence and indigna- tion.] But how shall not a rude, magisterial air, — an abrupt and hasty tone, — an impatient, testy, choleric address, — a haughty disdain for the conventions of politeness, — or only an air of languid indifference, (all which things may consist with some true love) — how shall not all these things injure the mini- ster and his ministry. § V. FIDELITY. UPRIGHTNESS . CANDOUR. To ministers was the advice given, “ Be ye wise (prudent) as serpents, and harmless as doves.” Matt. x. 16. These two pre- cepts are presented in the gospel as two consequences, drawn from the same fact, namely, that the apostles would be in the world as sheep in the midst of wolves; from this Jesus Christ infers the double necessity of being prudent and harmless. Perhaps, also, we must understand that he here recommends them while prudent to be also upright [and candid. The first interpretation is the more literal, and the second the more natural of the two. W e may admit both. Candour is neces- sary because prudence is. The minister knows better than any other what consequences may be involved in a single word, and for him the consequences are eternal and terrible.] Prudence is so strongly recommended to the minister, that we might think he cannot have too much of it. His position, even in the most favourable circumstances, is so difficult as to tempt him to be prudent to excess. What dangers ! Mere inadvertencies inconsideration, vivacity, — even accidental negligence in avoid- ing the appearance of evil, — manners which repel or disgust, — indiscretion in language, — hastiness in judgment, — improperly- placed confidence, — the possibility of allowing himself to be enticed into engaging in that which has no relation to him and his character, — the thought of how many are, unobserved by him, unheard by him, fixing their eye upon him, ready to de- tect every frailty, and to register it in order that they may have some defence against his admonitions, or rather that they may wickedly attribute authority to him, in order, by his ex- ample, to harden themselves in iniquity; or who seek to make PASTORAL THEOLOGY. 127 him contradict himself, to bring him into disrepute with the world, with authorities, with those whose confidence he enjoys, — must not such things as these render him not only prudent, but distrustful, retiring, and timid? If he does not take all these things into consideration he risks much; if he broods over them too much, he loses that simplicity of character, that harm- lessness of the dove, which is demanded alike by his duty, his character, and his first interests, (since public confidence is his first want,) and which indeed is, on all occasions, better and safer than all calculation. Nothing, in fact, is so disconcerting to artful opponents as simplicity, which they can neither un- derstand nor anticipate. It is impossible to estimate the force of these transparent characters. Designing shrewdness, on the other hand , — -finesse inspires so much distrust, that even the repu- tation of such a description of cleverness will injure rather than serve the minister. In order to disarm the world, and gain its freest confidence, we must show the greatest and most un- suspecting candour. St Paul was thoroughly imbued with these virtues. More than once he protests that he has not used craftiness. 2 Cor. iv. 2. He glories in declaring that his word does not oscillate between yea and nay. 2 Cor. i. 18. He dared to rebuke an apostle who “ did not walk uprightly.” Gal. ii. 14. This stamps with condemnation all duplicity, inexactness, dissimulation, a habit of breaking promises, or a tendency to overlook engagements, artifices and evasions, excessive reserve, insinuated reproaches or complaints, mysterious allusions, un- just distrust, extravagant precautions, diplomatic scheming, [which is sometimes regarded as honourable to ministers,] &c. ("Nothing is more opposed to candour than party spirit, which Ms only believes in itself; never condescends to fair discussion; only 1 ( listens in way of form; never confesses error or ignorance; colours, palliates, explains without end; is never weary of draw- ing distinctions, and believes that the best way of being and exhibiting strength is never to make the smallest concessions. 128 PASTORAL THEOLOGY. § YI. DISINTERESTEDNESS. [Disinterestedness is undoubtedly only one form of a more general virtue, namely, self-denial. It is, however, necessary to say something of the renunciation of earthly advantages.] Absolute disinterestedness would be a complete indifference of heart to temporal possessions. This degree of perfection is doubtless not sufficiently sought for by the great majority of men, and we cannot tell whether it has ever been fully realised by any one; but it is not less the end towards which we ought to aim; and the pastor, to induce him to make the attempt, has, besides those general reasons which we need not now enu- merate, special reasons of which we must speak. 1. The spirit of the ministry is a spirit of devotedness. The minister, as such, has surrendered his life; he has sacrificed the greater, how shall he retain the less 1 ? For him were those words spoken, “No man having put his hand to the plough, and looking back, is fit for the kingdom of God.” Luke ix. 62. “Every man that striveth for the mastery is temperate in all things.” 1 Cor. ix. 25. Devotedness is incompatible with a love of riches. “ The hireling . . . seeth the wolf coming, and leaveth the sheep and fleeth.” John x. 12. 2. Our mission, our avowed object, is to raise those to whom we preach above the world. We attempt to excite in them an emulation for the blessedness of the poor in spirit, (or of volun- tary poverty.) How shall we do this with freedom, with power, with success, if we are ourselves attached to those same things from which we seek to detach them? Shall we not, in propor- tion as we preach indifference to earthly goods, increase our own condemnation, while we ourselves remain slavishly bound to the things of time ? The more we preach to others, even with success, the more surely shall ourselves be rejected. 1 Cor. ix. 27. 3. We represent Jesus Christ as “becoming poor.” 2 Cor. viii. 9. Was it without purpose that he became poor? Was it not enough that he became a man ? “The foxes had holes, the birds of the air had nests, but the Son of man had not PASTORAL THEOLOGY. 129 where to lay his head.” Only one passage in the evangelists mentions a place where, at a certain time, Jesus Christ dwelt; and there is no ground for thinking that this was anything else than a temporary shelter. John i. 38, 39. 4. We are the representatives of Christianity, the spirit of which is to rest, not on the visible, but upon the invisible, and which seeks for safety where others believe they can find only danger, — that it is in a situation of uncertainty and apprehen- sion. 1 Can we have a spirit like this and represent Christi- anity faithfully, when we seek not only security, which itself is, perhaps, too much to seek, but convenience, superfluity, and affluence ? 5. [The minister is the chief almoner of the church. As the distributor of the bounty of others, he ought also to distri- bute as much as possible from his own resources. Even where it might seem that he can receive, he is intended to give. Now] interest excludes charity and alms-giving. 6. For the sake of ministers directly has the sentiment been suggested, “ The love of money is the root of all evil: which, while some have coveted after they have erred from the faith. ...But thou, 0 man of God, flee these things.” 1 Tim. vi. 10, 11. Surely we may say of the love of money that it has caused men to “ err from the faith,” since it led Judas to betray his Master for silver. Selfishness is a principle that leads to un- faithfulness and prevarication. It is remarkable that the fear of prison and death should have made fewer apostates than the love of money. But, without speaking of actual apostacy, w T e may say that there is no vice which has ruined so many virtues, and which is more incompatible with all mental and spiritual ele- vation. 2 3 This is, perhaps, the most absorbing passion to which 1 Jesus Christ desired ministers who should voluntarily and from love undertake the function of ambassadors; but must not the prospects of fortune and even too much security for the future render their vocation doubtful ? (JPrecariousness is the soul of all that belongs to Christianity. ,j To consecrate this principle Jesus Christ became poor in all senses, and chose such to be his disciples; for this reason St Paul “ laboured, working with his own hands.” 1 Cor. iv. 12. 3 “ Nihil est tarn angusti, tamque parvi animi quam amare divitias.” Cicero. De officiis. lib. i. 130 PASTORAL THEOLOGY. we are exposed : dishonest gain “ taketh away the life of the owners thereof.” Prov. i. 19. 7. Accordingly, nothing alieniates hearts and destroys the possibility of confidence more than avarice, — I do not say open and flagrant, but only such as excites observation, or even the very suspicion of the lack of disinterestedness. The hireling pastor will only retain around him souls which are as mercenary as himself. The sheep “ will not follow a stranger.” John x. 5. The living seek those who are alive; the dead remain with the dead. While, on the contrary, disinterestedness gains for itself regard before all examination, and gives a presumption of sincerity and trustworthiness. Charity, in the eyes of the world, covers a multitude of sins. 8. Ingenuousness is easily lost by him who is confined within the bonds of interest, not only because interestedness enfeebles the principle of this virtue within us, but because it is not al- ways possible to he ingenuous without being also independent. A secret, undivulged instinct prompts us to artifice, even when is not required. 9. The appearance even of this vice is to be dreaded, because it is the first thing suspected or detected in believers by un- believers. This is natural: religion is so powerful that it may influence all who believe in it to make temporary sacrifices in consideration of eternal results; and these sacrifices are easily made, are often made to the advantage of those who represent the interest or the idea of eternity. In all human religions, the superstitious terrors of the human heart have been practised upon to the advantage of the cupidity of some secret individuals. St Paul did not find it difficult to recognise that there are, and always will be, persons who regard piety as a means of gaining wealth; and he exhorts Timothy to separate himself from such persons, doubtless, rather by a conduct different from theirs, than by any pains to avoid their society. 1 Tim. vi. 5. Doubtless, he refers to sordid and hypo- critical ministers in 2 Tim. iii. 6, 7, “ Of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth.” There have been, PASTORAL THEOLOGY. 131 since, as well as before the days of Jesus Christ, those who “ devour widows’ houses, and for a pretence make long prayer.” Matt, xxiii. 14. [We do not see these scandals around us; but they are possible nevertheless, and they even sometimes appear under another form. A man may avail himself of his office to seek for concessions which would else be refused.] This renders the world suspicious: it readily believes that ministers are in- terested : either because this is the vice that most frequently appears, or because it is in fact that to which we are most ex- posed, this it is of which the world most accuses us. [The minister will easily, if he is on his guard, avoid certain slips; but avarice glides stealthily into the heart, and there are many ministers who only expose themselves to this reproach. Kightiy or wrongly they are frequently charged with it. 1 ] We need not wonder that Saint Paul has directed his princi- pal rebukes and admonitions against this tendency. He saw how great a danger there was lest ministers should fall into avarice, and be reproached with it. He foresees this double evil. He does not satisfy himself with saying, “ A bishop must not be given to filthy lucre.” Titus i. 7. He opposes the evil with greater force, by more direct means, but especially by his own example, which he dares, humble as he is, to present and to comment upon. “We . . . wrought with labour and travail night and day, that we might not be chargeable to any of you,” ... 2 Thess. iii. 8, 9. See also 1 Cor. iv. 12. In 1 Cor. ix., he recognises, as elsewhere, (ITim. v. 17, 18), the duty of believers to help their pastors; but, so far as he is concerned, he refuses to press this claim. In 2 Cor. xii. 14-19, he re- nounces all kind of right; he gives without claim or expectation of return. 1 “ It seems that this vice is a curse attached to the priesthood.” Massillon, Synodal Discourse, No. ix., On the Avarice of Priests. “ The world regards us as nearly all infected and stained with this hideous leprosy A priest and an avaricious man, they regal’d as identical expressions.” Massillon, Synodal Discourse, No. hi., On Compassion for the Poor. Episcopi plurimi, quos et ornamento esse oportet ceeteris et ex- emplo, divina procuratione contempta, procurators rerum ssecularium fieri; derelicta cathedra, plebe deserta, per alienas provincias oberrantes, negotiationis qusesturse nundinas aucupari.” Cyprian, De lapsis. 132 PASTORAL THEOLOGY. [When, at Miletus, he took farewell of the elders from Ephe- sus, Paul also reminded them of his conduct in this respect, and draws for them this lesson :] “ I have coveted no man’s silver or gold, or apparel. Yea, ye yourselves know that these hands have ministered unto my necessities, and to them th$t were with me. I have showed you all things, how that, so labouring, ye ought to support the weak, and to remember the words of the Lord Jesus how he said, ‘ It is more blessed to give than to receive.” Acts xx. 33-35. And this was very much the spirit of the pastors of the primitive church, and, a long time after, of those bishops who gave up all their property. All Scripture marks out avarice as the most fatal vice in the ministry: the worthless minister is generally the mercenary minister. 1 After having shown the importance of avoiding avarice, we must say that this is a vice by which we are continually threatened. Not without reason did our Lord say, “ Take heed and beware of covetousness,” Luke xii. 15; he desired the apostles to take with them no purse. Judas, however, kept the bag: [There was then a steward; but this does not affect our rule.] 1. This vice may glide into our hearts by means of the most deceptive aj^pearances, the most seductive pretexts, the most insensible gradations. We maybe lavish while we are avarici- ous, and the first of these vices may be a mask for the second. A man may be decidedly, and for a long time, covetous, with- out suspecting it. [No sophism, among many, is more mis- chievous than the impression that a man ought to devote all his property to his children: he forgets that it is, first of all, to be devoted to God. With many covetous men there is a per- versity of mind, joined, it is true, to a malady of the heart.] Francis de Sales says, that in the course of his practice as con- fessor, he never heard any one accuse himself of avarice. 1 Numerous passages of Scripture may be referred to which denounce mercenary or interested ministers. Bridges quotes the following: — Isaiah lvi. 11; Jer. vi. 13; Ezek. xxxiv. 1-3; Micah iii. 11; Matt xv. 5 , 6; xxiii. 14. PASTORAL THEOLOGY. 133 2. This is a vice which begets all others, and in which are centred all the lusts of the heart. It increases with age; [ava- rice is always possible when it is no longer possible for the man to abandon himself to other passions.] 3. It is the vice that is most compatible with exterior habits of Christianity, with decency, and a certain gravity of manners, although there is a point when it becomes scandalous. [Paul, doubtless, referred to this stage of it when he said,] “ If any man that is called a brother be . . . covetous, . . . with such a one keep no company.” 1 Cor. v. 11. [At that time covet- ousness became flagrant more quickly than it does now, by its contrast with the disinterestedness which led the brethren to have all things in common. In our times this is no longer the case, and, consequently, it is more difficult to prove such a vice.] 4. This is the vice to which our position most exposes us, and which most speedily involves us in all others, and permits them. It seems, in some sort, to urge us on by the petty con- trivances which it suggests and necessitates. 5. Lastly, this vice is the most difficult to eradicate. When once it has taken root, it cannot be assailed by either reason, ridicule, self-love, or shame. 1 The duty of disinterestedness involves : — 1. Not to embrace the ministry with interested views. “ Feed the flock of God . . . not for filthy lucre, but of a ready mind.” 1 Peter v. 2. [The filthy lucre, of which St Peter speaks, is dishonest gain — gain desired as such.] This expres- sion is well illustrated by the words, “ Freely ye have received, freely give.” Matt. x. 8. Assistance given by believers is not a salary, but a subsidy, an aid (although justly due.) “ They which minister about holy things, live of the things of the altar.” 1 Cor. ix. 13. The idea of gratuitous labour still re- mains, and we have seen how Saint Paul strove to consecrate it by his example. The mercenary pastor is compared to a rob- ber. John x. [Micah, after having said, to show the iniquity 1 Imagination has a part in this vice. See the advice given by Ma- dame Guizot. Domestic Education, Letter xxxi. G 134 PASTORAL THEOLOGY. of Jerusalem, “The heads thereof judge for reward,” adds, “ The priests thereof teach for hire, and the prophets thereof divine for money.” Micah iii. 11.] In this respect our institu- tions present advantages. Ministers may still assume their office for the sake of the stipend, but no allurement is offered to their cupidity; they have to wait long for the ease which they desire. 1 We might then easily apply to the minister the words of the Saviour, “Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves and were filled.” John vi. 26. 2. Not to make use of the position of a minister for purposes of gain. [This kind of interested calculation is not always pos- sible. Nevertheless, the independence of the minister may easily be compromised by those flatteries, those presents which it is often impossible to refuse. 2 Affection, even delicacy, some- times require them to be accepted; but the minister must guard against allowing his mind to be attracted by gain.] 3. Not to seek in foreign occupations, which are but little be- coming his character, a means of ameliorating his condition. 4. To be [in matters affecting his own interest] as generous and free as his position will allow. With regard to the means for acquiring disinterestedness, there is economy, which preserves us from avarice or its as- saults, for prodigality and disorder produce covetousness. It is with monev as with time: the man who manages his time well has more of it at the disposal of others, — similarly, the provident man is in a better condition to be generous according to his means. In order to be disinterested, a man need not have ex- pensive fancies, nor too much gratify his senses, his flesh, or his vanity. Certain habits procure so little pleasure to those who abandon themselves to them, that we might say they only adopt them as an experiment of some new modes of existence, or to multiply, not their enjoyments, but their sensations. This plan supposes another, which is the first, and alone is efficacious: it is love. Vice can only be corrected by its cor- 1 “ Tandem respicit inertem, sera tamen.” Virgil. Eel. i. 27. — (Ed.) 2 These are only casual; however, special religious instruction, and in some places funeral and marriage services, &c,, thus expose a minister. PASTORAL THEOLOGY. 135 responding virtue — avarice by charity. Avarice must be dis- placed , according to Queonel’s beautiful thought, who says that “ the passion of ever gaining more souls to God, is the only covetousness permitted to the pastor.” The maxims of the Catholic Church on this subject are re- markable. “ The good pastor,” says Saint Cyran, “ loves the poor, and gives up to them entirely all his possessions.” 1 The Catholic Church brands with her mark of disapproval all priests who leave property behind them. 2 Several have even main- tained that, according to the example of certain bishops of early times, the priest ought to give up all his property at once. Duguet rejects this idea, but treats it with consideration and respect. 3 It is evident that the unmarried pastor is more free in this respect than the married. The married pastor must not surrender all his goods, but use them, and administer them according to the purposes of God, who has given them to him. Jesus Christ said to his Father, “ I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.” John xvii. 15. § VII. THE MINISTER AS RELATED TO THE GENERAL INTEREST , OF SOCIETY. We have shown the style of deportment that is becoming a pastor. The general duty of all men is to preach by example, — this also is much more his duty. It remains for us to ask what are, apart from his pastoral duties, his relations to society in general? Does he belong only to his parish? only to reli- gion? ought he to remain a stranger to the great interests of general society? It seems at first sight that as religion adopts the whole of human life, in order to glorify it, so the pastor, who is the most complete representative of religion, ought equally to re- present human life. 1 Saint Cyran ’s Thoughts on the Priesthood. a See, on this, Massillon in several places, and especially his synodical discourse on Compassion for the Poor. 3 Letters on different Moral and Religious Subjects , vol. ii. pp. 6, 22. 136 PASTORAL THEOLOGY. We have striking examples of priests and monks who were promoters of civilization and of science, etc. 1 The nature of his studies, and the exercise of his functions, develop in the minister faculties which find various and fertile applications in different spheres of life. [Talleyrand has said that there is no such good preparation for diplomacy as theology. 2 Indeed ministerial studies are more comprehensive or general than all other studies; the study of theology is more humanising than any other, even that which directly concerns social interests and affairs.] All this we grant, and we allow that different times' may in- volve different duties, but [we must make the following re- serves:] — 1. Religion is a special concern. It embraces and pervades all, but it is not all, it has its own distinct nature. Before it can be advantageously united to the things of life, it must be distinguished from them. Christianity does not hastily mix with popular life, — if it does so, it acts dynamically, as a spiri- tual energy. So must it be in every individual; we must be well rooted in the centre, before we can expand our life over a wide circumference. [Let the minister first occupy himself with his own affairs : let him be distinctively a Christian and a minister: his branches will spread afterwards, and his benefi- cent shade will be felt in all regions of society.] 2. There is, in the direct and immediate claims of the. mi- nistry, so much good to be done, that the minister is not called upon to seek for indirect modes of doing good. [The minister ought to seek to give a resting place and foundation to the human family, and that foundation is religious truth: when humanity has found this, it will proceed in a straight path to its destiny. The minister might glorify his mission by some external benefits, but when others can do this, let him adhere closely to his vocation. He may engage in agricultural pur- suits when there is a necessity for it, — and may assist in schools and in religious song; but, before and above all things, he 1 See Malte-Brun’s Scientific and Literary Miscellanies, vol. i. p. 324. (On the Norwegian Clergy.) 3 Eulogium on the Count de Reinhard. PASTORAL THEOLOGY. 137 ought to attend to his ministry. If, however, he can act as Oberlin and Felix Neff, let him by all means do so without hesi- tation.] 3. Is it not an advantage for the minister to be compromised by nothing, and to be able to enter as a judge and adviser into everything, because he is above all? [If, on the contrary, he mingles too readily in things which do not concern his ministry, he will soon find himself to be a party as well as a judge, and will not be able to pronounce his verdict so freely. 4. There is great danger for religion when the minister, as a minister, mixes with temporal interests, and gives to religion a kind of authority and jurisdiction which it refuses. It may be thus exposed to much reproach and calumny.] We may treat of one particular point, namely, politics. It is to be distinguished from patriotism, which is, if not a Chris- tian virtue, yet an affection which Christianity adopts and sanctifies, and a duty, for which, - as for all others, it gives strength and illumination. Jesus Christ knew this affection: Saint Paul also did. Rom. ix. 1-5. Participation in political affairs is not the only nor the best proof of patriotism which a citizen can give; this is a special feature of patriotism which we do not think is prohibited to Christians, but still less is it imposed upon them as a duty. It has appeared desirable to some persons that ministers should apply themselves to it. 1 I do not think they can as pastors; as to that part of their duty which does not belong to the cure of souls, — what is right for the citizen and politi- cian, — this is an entirely different question. We may not judge the pastor who interferes with politics, and, in a general treatment of the subject we cannot condemn him: we must 1 “ Nothing appears to me in general to be worse arranged,” says M. Naville, “ in the interests of humanity, than that these men should be banished far from those spheres in which ideas and sentiments are agi- tated, for which their presence and influence are most demanded that the results may be salutary; as, for instance, from assemblies, theatres, debates, the periodic press.” Memoire sur V amour de la patrie Suisse, p. 98, 99. Geneva, 1889. See also Dr Brown’s work, The Law of Christ respecting Civil Obedience , p. 228. 1.38 PASTORAL THEOLOGY. suppose that he has renounced his direct ministry, for which these occupations cannot at all prepare him. But how can the pastor thus act without impairing his success and even bringing perils on his ministry? I do not speak especially of the presence of pastors in the representative assemblies of the nation: that does not consti- tute a political career, though, in general, this is hardly the place for them . 1 [It would not, perhaps, be just to exclude them from such assemblies, but they would do well voluntarily to exclude themselves. There is too great a distance between political and pastoral life; — pastors do not, in the fulfilment of their duties, form the kind of habits which these assemblies demand, and, vice versd ; — as to religious questions, which ought never to be brought before such assemblies, there is no need for the presence of ministers in order that they may be well treated ; — the ferment of political discussion does not easily adapt itself to pastoral habits; — ministers cannot prevent hearing, in these assemblies, things to which their position urges them, and, at the same time, forbids them to reply. It is in other modes, by other channels, that religion must influence and permeate political life. Political power, when it would make use of religion, com- pels religion to become changed into politics; both, however, are thus corrupted, and the second more than the first. Burnet, who knew from experience how politics affect religious and pastoral life, expresses himself, in the following terms, on the injury which is done to religion by interference with politics, (a thing which, I confess, is too inevitable when the church is connected with the state:) — “ Politics and party eat out among us no.t only study and learning, but that which is the only thing more valuable, a true sense of religion, with a sincere zeal in advancing that for which the Son of God both lived and died, and to which those who are received into holy orders have vowed to dedicate their lives and labours .’’ 2 However, let us 1 It is not even quite certain that the deliberations of ecclesiastical bodies are good for them. 2 Burnet’s Discourse of the Pastoral Care. Preface to the third edition. PASTORAL THEOLOGY. 139 not too hastily condemn all extension of ministerial activity, nor assume to define all its limits. We believe that it is sus- ceptible, according to the times, of an indefinite extension ; but the present times have their signs, which we must regard and discern . 1 1 Is the ministry, as understood and practised now, confined to the same limits as the ministry in primitive times ? 140 PASTORAL THEOLOGY. CHAPTER II. DOMESTIC LIFE OF THE MINISTER. ♦ § I. GENERAL REFLECTIONS. MARRIAGE AND CELIBACY. THE PASTOR’S WIFE. The New Testament is not silent on those points. “ A bishop must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; . . . one that ruleth well his own house, having his chil- dren in subjection with all gravity: for if a man know not how to rule his own house, how shall he take care of the Church of God? . . . Even so must their wives be grave, not slan- derers, sober, faithful in all things.” 1 Tim. iii. 2, 4, 5, 11. “ For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain elders in every city, as I had appointed thee, — if any be blameless, the hus- band of one wife, having faithful children, not accused of riot or unruly. For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate.” Titus i. 5-8. These passages suppose the minister to be a married man and the father of a family, which does not necessarily involve that marriage is prescribed to the minister. If it is said that this is necessary in order that he may be in all things “ an example of the believers,” 1 Tim. iv. 12; Titus ii. 7; we reply that there is no necessity for him to be in this particular position in order to be a fit example to those who are there. [This assump- tion would be absurd and contrary to the spirit of the gospel, which will not confine us within literal rules: as an illustration PASTORAL THEOLOGY. 14! of which we may cite the fact that the four Evangelists often relate the same event in different forms. Everywhere in the gospel we find the same free and generous spirit.] Not less is our Lord an example to us in all things, although he only lived in the most general relations of humanity. Lastly, St Paul himself, the writer of the passages which we have just quoted, was not married. St Paul, who has vindicated the right of all to marry, 1 Tim. iv. 3, has not less honoured celibacy, recommending it as not only convenient in those times of peril in which the church then existed, 1 Cor. vii. 26, 27, but also as a means of de- voting the whole life more entirely to God. 1 Cor. vii. 32, 35. In this passage he only reproduces the thought of Jesus Christ himself. Matt. xix. 10-12. He does not contradict himself when he thus enforces a perfection, the universal re- alization of which would be incompatible with the existence of society, because then, most evidently, the society of earth would become transformed into the society of heaven. Celibacy, in the spirit in which Jesus Christ practised it, would not injure the world, and this is the only kind of celibacy which the apostle was speaking of; the words of Jesus Christ sufficiently indicate that such celibacy would never be otherwise than a rare exception. St Paul, and his master before him, were not referring in the passages which we have quoted, to a particular class in the church, but, as a counsel of perfection, does it not regard the pastors especially in the church 1 Where a minister feels disposed to celibacy by an interior impulse from the spirit, he ought not to fear that he will be, on this account, less useful to the church; for the advantages which he might gain by his marriage are not greater, perhaps less, than the advantages of a pure and devoted celibacy. And perhaps it is to be regretted, if not that there are not more un- married ministers, yet certainly that there are not more minis- ters who feel in themselves a disposition to this state. There are times and circumstances when an unmarried minister can render services to the church which a married man cannot so well render. Out of the domain of religious activity, the men 142 PASTORAL THEOLOGY. who have done the greatest things have lived in a state of celibacy, or in a married state but little differing from one of celibacy. Moreover, voluntary celibacy does not place the mi- nister in a position hostile to society. But the celibacy of the pastor is only good as a positive and special vocation added to the general vocation to the ministry. If he has not been urged thereunto by a desire for greater purity and devotedness, it is, even with the most unblameable manners, evil rather than good. I should fear lest it might induce habits of too great irregularity and too little consistent with the dignity of the pastor . 1 I should fear lest suspicions might be cast on his purity; for he requires in such a condition a loftier height of sanctity in order to escape from all injurious suspicions. It is very true that there is something pure and angelic in the idea of a truly honourable celibacy; but, before we can attain unto this character, our celibacy must be tested. As a general rule, when celibacy is not adopted as sacrifice for the kingdom of God, marriage is better. It is certain that if the minister does not gain by his celibacy, he loses by it. For in this case, there is no more devotedness, and there is one less opportunity of applying and using what devotedness he has. Taking men as they are, the married pastor is, coeteris paribus , more useful than the unmarried pastor. In a judiciously formed union and in family life, there is, in the first place, an example presented to his parish and to the world ; and, if the pastor’s wife is what she ought to be, the minister will find, also, useful co-operation . 2 This leads us to speak of what the pastor’s wife ought to be. This point is so important, that we regard celibacy as much better than a marriage, which is, in other respects, judiciously formed and happy, but injudiciously formed and unhappy in this, that the wife is married to the man, and not to the pastor; or 1 Ennui and absolute solitude may easily lead a minister to seek abroad the change and relaxation which he cannot find at home: hence long and frequent visits, loitering, gossiping habits, etc. 2 Harms goes too far, not in making marriage the rule, and celibacy the exception, for we do the same; but in making marriage an absolute necessity and obligation for the pastor, as if the pastor were not com- pletely a pastor till he is married, (iii. 1 82.) PASTORAL THEOLOGY. 143 if the representation is preferred, in which the minister has rather regarded himself than his ministry. A good example is the pastor’s first ministry, and St Paul associates the wife in this ministry when he wishes the wives to be “grave, not slanderers, sober, faithful in all things.’ 1 Tim* iii. 11. This has been felt to be so important that, in cer- tain churches, those of Hungary, the minister has been made positively responsible for the conduct of his wife. 1 He is everywhere so, morally, and the responsibility is a grave one; the ministry may suffer considerably if it is not regarded. How much will the humours and vices of the wife (slander, avarice, negligence, display, &c.) compromise the pastor in the eyes of the people! And conversely: Julian the apostate, observing that one cause of the success of the gospel was the purity in the manners of its promoters, and especially its ministers, and wishing to enable paganism to compete with Christianity, ordered the pagan priests to maintain their wives, children, and domestics in the same sanctity of manners. 2 If only one thing should influence his selection, should it not be the education of his children, which, for the greatest part, and sometimes almost entirely, always in the most direct and continuous manner, depends on the mother ? The pastor cannot at the same time educate his children and his parish: far from it; with the best intentions he cannot do for them as much as he would wish, and as much as another man would be able to do; he must then be able to place full confidence in his partner in this respect. And, besides, how can his family, under the influence of an unchristian mother, present the ap- pearance of a Christian family 1 ? It is very detrimental to the authority of the pastor, if his wife is not seen to be his first pro- selyte, and, I may add, his first aid. In fact, the wife must share in the vocation of the husband, and for this she must, in the first place, share his convictions and sentiments. Without this, however good a wife in other respects, she will be a hinderance and a scandal; and the more 1 He is punished for her if she dances, plays at cards, &c. — See Bridges’ Christian Ministry , p. 200. 3 Bridges’ Christian Ministry , p. 197. 144 PASTORAL THEOLOGY. zealous he is, so much the more will the impossibility of finding deepest sympathy and concurrence, or at least interest, in his wife, wound and discourage his heart. But if she shares his sentiments he has a lasting and ever present consolation, a double strength, and generally an excel- lent adviser. It is impossible but that a pious wife should be- come, for the pastor, with especial reference to his ministry, “ a help meet” for him. He will find in her a more vivid and delicate penetration, more certain, speedy, and refined tact, a milder firmness, and more gentle perseverance. 1 Consider the services which she may render to him,— with the poor, sick, schools, Nothing is so sad as the imitation of riches and preten- sion to elegance in a poor family. But, on the other hand, order in the midst of poverty reveals a firm spirit, a serious character, a peaceful conscience; order and propriety among the poor are almost virtues in themselves, inspiring an involun- tary respect, and their absence is greatly injurious to the in- fluence of a poor pastor. Simplicity is the only ornament which can be fitly added to riches; it is always in good taste, and especially so in a minis- ter’s house. The contrary suggests two great contrasts with pastoral functions. But it is more. The manse is a second poor-house in the parish. No house is so much visited by the unfortunate : a little thing can be offensive to their sight. That which the rich man, or the man merely in good circum- stances, hardly honours with the name of comfort, is for them luxury and magnificence. If, in the house of an opulent pastor, opulence may rightly appear, this should be in a grave and serious form, and should not be obtruded by what is fanciful, meretricious, or sensual. There is a luxury which appeals to the senses, there is another which appeals to the spirit and to the imagination, or in which matter is subordinated to thought . 1 Too frequent attendance at social gatherings (I mean such as assemblies, soirees, public or private dinners, etc.) is insult- ing to poverty, by the leisure which it dissipates, and by the expenses which it involves, or, at least, presumes. The pastoral family may have friends and may see them familiarly and often, but it is not fitting for it to see the world. The personal au- 1 The struggle between seriousness in a husband, and vanity in his Avife, is well portrayed in the Vicar of Wakefield. 148 PASTORAL THEOLOGY. I sterity of the pastor will not correct the impression which will be produced by the worldliness of his wife and children. We do not recommend a “ cloistered piety.” Whatever abuse has been made of the proverb, “Youth must have its day,” it is not without truth. But, without wishing to fetter nature, and desiring to encourage a discreet liberty, yet, the pastor’s house out to be a well governed house, and dissipated life in his family will be a fearful scandal. We have said elsewhere that one of the pastor’s prerogatives is to belong to no particular class in society, (page 61) and his wife and children must not spoil him of this prerogative by their too intimate association with the fashionable world. f More care ought to be taken in the choice of servants than in any other house. Not only should the pastor have persons who are suitable so far as the services which he expects from them are concerned, but persons of good reputation, and disposed to enter into the spirit of his house. Decency. — Dignity of manners at home, dignity in language^ in all relationships, ought to prevail. This is only secured by self-respect. Peace . — The pastor’s house is one of peace, not of noise and contest. Simplicity at the table, sobriety. — Let not the suspicion of intemperance or sensuality approach the pastor. The world looks for the first indications of those vices which are opposed to the virtues which ought to characterize him. Hospitality . — This is mentioned by St Paul as one of the vir- tues especially appropriate to a bishop. 1 Tim. iii. 2, Titus i. 8. Hospitality had, at that time, an importance which it does not now possess. Not to mention general circumstances which are sufficiently known, Christianity was then in the condition of a traveller; both zeal and persecution made the Church unsettled, so far as locality is concerned; and, moreover, the condition of a traveller, even if he were rich, was not a comfortable one, — to the poor it was miserable. Christians are praised for having exercised hospitality, — widows for having washed the saints’ feet. 1 1 Tim. v. 10. We might quote several instances of 1 See the life of Martin Boos, p. 230. “ Two young ecclesiastics had PASTORAL THEOLOGY. 149 this duty as pupilled in the ancient church — as that of Aquila and Priscilla, who took Apollos to their own house. Acts xviii. 2-13. If anything of the general application of the precept yet remains, something also of its particular application to pastors remains. The more hospitality is neglected or evaded, the more ought the pastor to give an example of it, without, how- ever, in the least countenancing the useless and pernicious abuse of it which has been sometimes sanctioned in the name of Christianity. For the form of it has unquestionably changed. I should wish to see the pastor exercise it towards the honour- able poor of his parish, with discernment and prudence. For the rest, I do not see that it is more than a general virtue, of which he ought to give an example to his flock, as he ought also of all other virtues, — but not of this more than other virtues. Family worship . — We need not prove that the pastor’s house ought to furnish an example and a model of this. It should not, ordinarily, be so extended as to be changed into an extra- domestic worship. The meetings for religious instruction which may be held under the roof of the manse, and opened to neigh- bours and parishioners, should be separated from family worship, the distinctive features of which should be preserved. Its in- fluence may fitly harmonize with, and complete the influence of, public worship. The government of the material interests of the parsonage (its domestic economy) is one of those things which enforce upon the pastor the necessity of a judicious matrimonial choice. For, in this sphere, the wife possesses the greatest influence; and it is very important that the pastor’s house should be well governed, — that the order and regularity prevailing there should be a pattern for all, — that it should be recognized as # come to Gallneukirchen, a considerable parish, of which Boos was then (1811) pastor. Boos saw both of them then for the first time. Scarcely were they introduced into his room and seated, before he sent for a basin of water, and, kneeling before the strangers, loosened their shoes, and began to wash their feet, saying the meanwhile , — u It is written, wash the saints’ feet, and in spite of all our refusals and protests, (they relate) he accomplished his pui’pose,” 150 PASTORAL THEOLOGY. Christian, and this in small as well as in great matters. Ex- actness, punctuality, if they are not themselves virtues, may become so by means of the principles on which they are ex- ercised, and in all cases they are the conditions of more than one virtue, and their absence will involve the loss of many. In evil as in good, the exterior reacts on the interior. Negligence brings with it impatience, irritation, disputes, deceit, injustice; and, moreover, as they tempt others to deceive us, we lead them into sin. It is not necessary, in order to appear good, that we should gain the reputation of being easily duped; voluntary, free, intelligent goodness, is the truest goodness; and this it is especially which wins for us the affection of others, — why then should we value any other? We need hardly men- tion that this exactness is quite compatible with generosity, and that it need not be confounded with finesse. We will desire for the mistress of the parsonage the reputation of being a woman of order, but not of being a woman of ingenuity and ability. Too much acuteness and shrewdness, is undesirable. I would wish her ideal to be that of the virtuous woman de- scribed in the last chapter of the book of Proverbs, and that of the Christian widows of which Paul speaks to Timothy, or the character of Martha tempered by that of Mary. Let her also know, and let her husband also assure himself well of it when he chooses her, that there is not only more happiness, but more dignity and more prudence in giving than in receiving. PASTORAL THEOLOGY. 151 THIRD PART. PASTORAL LIFE. — ♦— PRELIMINARY REFLECTIONS ON THE CHOICE OF A PARISH, AND ON CHANGES. The duties of a pastor refer to the parish as a whole, or to families and individuals; and involve, corresponding to these two spheres, public worship and teaching , and the care of souls. [He also has relations] with the church universal, [but chiefly as a Christian, nothing in this region belonging especially to pastoral life.] Before looking at the several branches of this office, let us look at the office itself as a whole, and consider the minister at the moment when he is about to take the oversight of a parish. At present I do not distinguish between the office of a suffragan and that of a pastor. I shall afterwards speak more particularly of the suffragan. As there is a vocation for the ministry in general, there is one also for every particular kind of ministry. [Let us endea- vour to ascertain the special rules for guidance on this point.] The first rule is not to regard only or chiefly personal conve- niences or inconveniences in this matter, but the amount of strength, the kind of talent, the circumstances of the parish, the need it has of us rather than of any other, or of any other rather than us. When this question has been disposed of, but not till then, we may consult also our convenience and special interest.] I will not say that the pains and dangers which we may foresee are the seal of our vocation to it; but that, at least, 152 PASTORAL THEOLOGY. when there is any hesitation, this consideration may, in many of these cases, dismiss it, and that, in general, we ought less to dread a post which promises us difficulties than a post which will exempt us from them. The second rule, after having discarded interested motives, is to discard also all considerations which are not taken from the nature of things, from interest in the kingdom of God, and from the direct and indirect instructions of the divine Word. In this, as in many other matters, superstition, indolence, [of mind and conscience,] and arbitrary maxims, have had a great influence. [Too often we are rather disposed to consult these counsellors than to listen to God, to conscience, and to reason.] Many have adopted the plan of remaining passive, and have recommended it to others. [In order that we may not decide unwisely, say they, let us not decide at all; let us accept what- ever is offered to us.] It is easy to understand how any man, especially a Christian, should shrink from making a decision himself. Not one of his determinations can be dissevered from a long series of consequences, impossible to be estimated or foreseen, and often as grave as the causes of them are small. [The Christian also knows how liable he is to be deceived; he knows this better than any other man; he “knows that the way of man is not in himself.” Jer. x. 23.] Bengel says, on this point, “ The less of his own that an instrument of God allows, and the more he leaves God to act himself, the more pure and complete will his action be.” 1 It is true that self- renunciation is very useful, that it is dangerous to use the will when considerations of interest mix themselves up with those of duty. But we must be cautious lest, while we think we are making a sacrifice to humility, we are in reality presenting an oblation to indolence. It is true, also, that wherever we are so far brought before the view of men that they can form their opinion concerning us, and where existing institutions allow them thus to invite us without any interference on our part, it is a great privilege to be called without any personal obtrusion of ourselves; and that, in all cases, it is better not to take any step at all than to act without the fullest conviction — a convic- 1 Bengel’s Lehen, by Burk, p. 145. PASTORAL THEOLOGY. 153 tion which, in questions of this kind, it is not easy to obtain. In ecclesiastical constitutions passivity is especially impossible i and where it is possible I do not think it should be adopted except in special cases. Passivity in Christian life is the excep- tion, not the rule. [Jesus Christ wished to raise Christian obedience to the very greatest degree of spontaneity, and to exalt to the highest pos- sible power the individual element, which had been restrained and compressed under Judaism. We are only allowed to wait passively when the exercise of liberty is impossible, and even in this voluntary submission there is still some Christian liberty. This principle, which was forgotten till the sixteenth century, gives to Protestantism a character of seriousness; and, if we ought to rejoice at that restoration of gospel truth which then occurred, and with it the restoration of personal liberty and re- sponsibility, our joy must yet be with trembling.] But if the impossibility of foreseeing and calculating the results of each action must hinder us from acting, then plainly we shall be for ever inactive. What is prescribed is not inactivity, but that we should purify our intention by prayer, and not act without full convic- tion. Rom. xiv. 23; — that we should not substitute our own will for a higher will — the will of God, — by acting in opposi- tion to the natural course of events; — lastly, that we should not employ, in order to obtain the position which we desire, any intrigue or simony. There are very subtle forms of these sins, which, however, will not deceive any upright conscience. It is hardly necessary — indeed it is not possible — to indicate all the various disguises which they may assume. 1 Among us the for- mer law shut out all opportunity of simony by making promo- tion to depend on seniority; the new law has not very much extended the opportunities for it; this is the advantage which is purchased by the inconvenience of not being able to employ each according to his capacity, nor to aid each parish according to its necessity. 1 Bengel insists so strongly on the purity of a vocation, that he ex- cludes from it all who have been influenced in their choice by the wishes of near relations. 154 PASTORAL THEOLOGY. But having made these reserves, we will adopt the formula of Harms: “When in my own judgment, and that of competent persons, I have the talent required for a post, and I feel able, by the help of God, to discharge its requirement completely, then I openly and freely offer my services, and make use of all legitimate and honest means in order to secure it .” 1 The principle of passivity appears to have prevailed in the first age of the Church. [Not only do we find in these times compulsory ordination, but also we find invitation to a particular position accepted without a word being spoken in explanation: to dispense with any examination was even considered: a virtue.] The priniciple was well understood; its opposite was never en- tertained. Circumstances however have changed. Yet let us observe that with altered circumstances the principle may re- appear; it has reappeared, though with restrictions, in missionary work, which is very similar to the work of the first propagators of Christianity. [Wherever heroism is necessary obedience is also demanded; the first thing which has to be broken is the will, in its most delicate and susceptible working.] The question may be put: When an immediate vocation is given by our natural superiors, we ourselves having contributed nothing to it, are we under obligation to obey in all such cases ? [Even in this case we may refuse, though not without very strong reasons. Here the legitimate presumption is in favour of compliance. We must, then, examine the case seriously, and only refuse when our obligation to do so is fully apparent. W e could not, however, admit gthe opinion expressed by Dr Schelussner:] “My beloved professor Polycarp Leyser has strongly recommended me,” he says, “to refuse no regular call; for he says that God punishes those who thus transgress, either by taking them from the world before the end of the year, or in causing them to lose their gifts, or in allowing them to fall into some snare .” 2 The third rule is, to assure ourselves of the dispositions of the parish concerning us, and not impose ourselves upon them against their will. A conscientious minister, of delicate feelings 1 Pastoraltheologie, iii. 217. 2 Burk’s Pastoraltheologie in Beispielen , vol. i, p. 98. PASTORAL THEOLOGY. 1 55 will recognise, on his own account, the right of a parish to share in the choice of its pastor. If he is not exactly desired, still he ought, at least, to be made welcome. This is only a general rule, and admits of modifications. For, if we think that a parish will be injured by our exclusion; if we have reason to think that our presence will easily and speedily dissipate the prejudices which have been formed against us, it is, perhaps, our duty to front those prejudices. The fourth rule is, not lightly to change one post for another. If the pastor is doing good, if he is blessed in the position which he occupies, if it is sufficient for him, these are the great points. He must not allow himself, too readily, to entertain schemes by which he may invest all. his faculties to greater ad- vantage, and do more good. He must not so easily be in- duced to leave a place to which he is adapted. Some very powerful consideration ought to be required in order to move him; — the want, the danger of another parish. He must, be- fore he leaves, have heard the cry, “ Come over into Macedonia and help us.” Acts xvi. 9. Sometimes, also, after having passed a certain time in one position where he has done good, where he may yet do more good, the minister will recognise the fact, that, after Paul has planted, Apollos must water, — he may be less suited to carry on than to commence the work. His part is, so to speak, finished, — he cannot carry it on further, — it must grow under other hands. However, I believe that a true Christian is de- veloped with and by his work, and that new developments of his own interior life will respond to the new needs which his activity has occasioned. ) If it is thus, there can be no greater advantage for the parish than that he should stay; as Thomas Adam, at Wintringham, which was his first and last parish, and where he remained fifty years. [In the Wesleyan com- munity, a pastor does not remain more than three years in the same locality, in order that his tendencies may not become too deeply rooted in minds which become strongly attached to him.] These grand epochs in life ought to be solemnized : — the day when a pastor undertakes the direction of a parish, ought not 156 PASTORAL THEOLOGY. to pass like an ordinary day. It is there that he, as it were, first assumes his military equipment, and he should supplicate the panoply which is required for the servant of Jesus Christ, and be clothed with the whole armour of God, as St Paul re- commends in his Epistle to the Ephesians. Eph. vi. 11-17. He ought, also, to be very careful concerning his entrance into relations with his parish or the public. His first sermon should be scrupulously guarded, disclosing his chief tendencies of thought, and, if possible, his entire personality, — announcing himself with modesty and frankness. However, he must not speak of himself more than is necessary. Here he should take account of the pastoral dispositions which he is now to bring into full and permanent action. What are they ? 1. The spirit of humility , which does not consist in self-de- preciation, in despising that which we have, but in desiring to be nothing in ourselves, in regarding each as more excellent than we, in knowing how to accept and suffer injustice without remonstrance. [The more a pastor is content that he himself should appear insignificant in order that God may be exalted, the more authority he has. The more he is freed from self- seeking, the more will he feel the grandeur of his ministry. 1 ] 2. The spirit of modesty and moderation . — The pastor must prepare for the extraordinary, and yet be content with the ordinary — he must not project great external things, nor de- spise the day of small beginnings, — he must walk with the lowly, avoid the spirit of the innovator, weigh well his foot- steps — moving, as far as possible, in the path already trodden by his predecessors, according to the words of Moses, — “ Ask now of the days that are past, which were before thee,” Deut. iv. 32, and those of Jeremiah, “ Stand ye in the ways, and see, and ask for the old paths,” ch. vi. 16. This does not mean, fetter yourselves to the past, do not perfect, do not reform, do not begin anything: it only means, do not lightly repudiate 1 See Port-Royal, by M. Sainte-Beuve, vol. i., p. 464., [on the re- markable authority possessed by M. Singlin, the guardian of the consci- ences of those residing in that Establishment. His humility was the source of his authority; for his reliance was on God, and on God alone.] PASTORAL THEOLOGY. 157 traditional usages; do not, without good reason, forsake what has been established; let there be an antecedently probable legiti- macy for whatever exists; let continuance be the rule, and change the exception. 3. The martial and the peaceable spirit. — The martial spirit is essential to the ministry and the profession of Christianity. We must, as Jesus Christ, kindle a fire, and even feel a holy impatience till it is kindled; we bring not peace, but a sword; we cast into the midst of mankind a leaven that must be one of bitterness. The exterior may deceive us, but it must not de- termine our judgment, or our point of view. Even in the midst of peace, with the guarantees for it incorporated into our civil institutions, and rooted in the very soil of our existence, we must still act as if they were not; for all this may not last, may perhaps disappear, at least for us, on the morrow. In spite of all appearances, Christianity, when it is living and assumes its characteristic features, is always a stranger and an alien. We must have our reins girt about, for this peace is only a respite, a truce; we must stretch the bow for a far more distant mark than that which seems to be presented to us. “He teacheth our hands to war, and our fingers to fight.” Psalm cxliv. 1. The martial spirit is then necessary, but the peaceable spirit is also. The pastor must not attack his parishioners as though they were adversaries; he must not treat any as an adversary till he is proved to be such; he should treat his flock as a flock, as a family, and assume a relation of benevolence in all his dealings with them. [Let the pastor begin with the presumption that he is beloved. Nothing is so injurious to his position as a de- fensive posture. Those who hate him, or who wish to attack him, will perhaps be disarmed by his confidence, kindness, and candour.] 4. A spirit of devotedness to the parish , for which he ought to be ready to give his life, both for the individuals and for the parish as a whole, — as in certain difficult circumstances, epi- demics, war, &c. “Ye are in our hearts to die and live with you.” 2 Cor. vii. 3. [It is better to give up the ministry than to neglect any of its objects.] H J 58 PASTORAL THEOLOGY. Let us consider some general duties of the pastor on hi 3 entrance upon his duties. First, as to residence. — [Among us the law has, to a great extent, provided for this, by determining that a pastor shall live in his parish; but this does not prevent frequent and pro- longed absence. This should be guarded against; there are pastors who are more ready to be anywhere than at home. He must avoid all occasions for religious distraction.] Secondly : Regularity and promptitude in the discharge of his duties. — We sometimes find ministers who are continually either lamenting or joking over the number and arduous cha- racter of their duties, obtruding their remarks on these subjects upon every one. This is in very bad taste, and should be avoided. Delays should not be allowed, for they may, in cer- tain cases, be attended with pernicious consequences. We may apply to success and prosperity in the ministry the words, “ Yet a little sleep, a little slumber, a little folding of the hands to sleep : so shall thy poverty come as one that travelleth, and thy want as an armed man.” Proverbs vi. 10 , 11 . The minister, then, ought to be constantly equipped for the duty of his ministry. “ Meditate on these things,” — on the duties of the ministry, says Paul to Timothy, “ give thyself wholly to them.” 1 Tim. iv. 15. [It would be deplorable to have a ruling taste outside the ministry, and to place the min- nistry in the second rank.] The minister’s is a sad position when his ministry is not his life. If a man can only give him- self entirely to a ministry which he loves, he can also only love it when he gives himself entirely to it. [Nothing so much attaches the minister and his flock to one another as the sa- crifices which he makes for them.] In order that he may give himself entirely to his ministry, he must simplify his life, discard all that alienates him from his duties, all that is not conducive to the success of his work, all worldly cares, Matt. vi. 31, 32; Luke xxi. 34; even those which are compatible with the ministry but are not essential to it, and which the minister may appropriately commit to the care of others. Acts vi. 2. PASTORAL THEOLOGY. 159 SECTION THE FIRST. WORSHIP. — * — So far as the question is practical and local, we have here little to say. But this is not the only point of view which we may assume ; even where the duty, and the form it shall as- sume, are both prescribed, it is useful to ascend to first princi- ples, and in this way to penetrate into the true spirit of duty, a spirit which can only be found in the principle, and not in any lower point of view. Worship is the most immediate expression, the directly reli- gious form of religion. It is theinterior, or exterior act of adora- tion — adoration in act ; and adoration is nothing less than the direct and solemn recognition of the being and presence of God, and of our obligations towards him. Public worship , otherwise called divine service, comprehends, according to the usual mode of regarding it, all that occupies the time during which an assembly is united in the name, and for the cause of God. According to this idea, therefore, worship also includes exhortation, or instruction, or the exposition of God’s word ; however, this act is rather appended to worship, than a constituent part of it. Only when we generalize the idea of worship, and make it embrace all' that has God for its object, all that is by our intention related to God, only then can we call preaching, or the teaching of religious truths, worship , and that not more nor less than every good work. “Adoration,” according to Klopstock, as quoted by Harms, “ is the essential element in public worship ; the teaching and exhortation of the minister, notwithstanding their great utility, are not elements of so essential a character .” 1 Let us here add that, in a reli- 1 Die unterriehtende Ermahnung. 160 PASTORAL THEOLOGY. g'ious system in which there is no longer any priest, where one man is only symbolically a mediator between God and man, the minister is rather the director of worship than its exclusive agent, 2 Cor. iv. 5; the people, from our point of view, may, and perhaps, to a certain extent, should be active in worship. 1 Cor. xiv. 16. It is a remarkable thing that passivity should be the rule in our worship, and activity in the Catholic worship. Worship consists in words, or in silent acts, rites, more gene- rally in the combination of both. We cannot easily represent to ourselves a silent public worship — as little can we conceive of a worship consisting entirely of words, without rites or symbols. It is important to give a body to the fundamental sentiments and ideas of religion. Life can no more dispense with symbols, than language with metaphors ; a rite is a metaphor in action. Worship is an action ; so indeed it is called in German. Action is nearest to life — it has a closer affinity of resemblance than ever words have. “Segnius irritant animos demissa per aurem ,” what passes through the ear more slowly reaches the heart. 1 [Doubtless, worship would be an action even though expressed neither by rites, nor by words ; but when the object is to move others, and to be moved ourselves, something more than an in- ternal silence is necessary.] What is the characteristic of speech as compared with ritual observance 1 Speech is successive ; the act of worship presents simultaneously many ideas or relations. Speech analyses, di- vides ; silent ritual ceremonies concentrate the thought. The whole gospel has, as in a focus, been concentrated into the sym- bolic act of the Lord’s Supper. A rite not only speaks of what is essential, but it does so with a force which does not belong to mere words. 2 Worship, composed of rites and words, is more distinct than contemplation, less so than discourse. Contemplation is syn- thesis, discourse is analysis ; worship, which comprehends both speech and contemplation, unites synthesis and analysis, and can- not exclude either without suffering mutilation. It aims, in its 1 Horace. Am Poetica, v. 180 . — (Ed.) 2 Rite is to doctrine, what song is to speech; less distinct, but more vivid. PASTORAL THEOLOGY. 161 whole effect, harmoniously to elevate all the faculties of the soul into the sphere of truth (which truth is not a formula, but the sub- stance of a formula). It is somewhat akin to song ; it has the characteristic of song, which, moreover, is an essential part of it, for adoration is a state of the soul which can only be expressed by song. Worship is the co-operation and consent of all the elements of our being in one purely religious act. I do not exclude worship by words; but I would wish them to be symbolic and sacramental like the other elements of wor- ship. Words, at once human and prescribed, do not seem to me to realise the idea of a liturgy. If human speech must be introduced, I should prefer it to be free and individual. In some reformed churches, the prayer immediately preceding the discourse is usually made by the pastor, and is left to his own discretion, either always to use the same form or to vary it according to circumstances. The Romish worship is faulty in consisting too largely of rites, and in its rites, too much of traditions; but, unless the liturgy prescribes otherwise, its service consists chiefly of song which is a good feature in it; and, moreover, the form of wor- ship is with it a form of faith and doctrine, as is every other part of its system. Our worship, on the other hand, is too much a confession of faith, a discourse; everything is articulate, precise, explicit. The effect of this tendency is carried so far as to determine the idea which we attach to the word temple. [The temple is for us an auditory, — we enter it in order that we may listen to something spoken. But] is it then only in connection with the dogma of the real presence that Catholic temples ought truly to be temples ? 1 Does the characteristic of Catholic worship belong only to that in it which is theurgic — which brings God sensibly before the worshipper? Must worship, in order that it may be effective, be considered a miracle? [How shall he find the required remedy? As] one excess is seldom corrected except by another excess [we will say that our liturgy wants, what would otherwise be a defect, more vagueness — a greater co-mingling of religious ideas, which might be effected, without destroying their efficiency as expres, 1 Temples, i. e. for Contemplation. 162 PASTORAL THEOLOGY. \ \ H sions of Christian faith and life.] Preaching is an addition to worship, and is not itself worship. Harms is not wrong in proposing hours of worship in which preaching shall not be introduced. This would not tend to disparage preaching, but to set a higher estimate on worship. 1 So far as we can judge of the worship of the primitive church, it must have held a medium course between these two ex- tremes. W e find in it nothing of the apprehensive punctilious- ness of a confession of faith, and no such profusion of rites as the Romish Church adopts. Jesus Christ and his apostles seem to have cared less to esta- blish a new mode of worship than to abolish the old one, or at least to destroy the erroneous notions relative to the intrinsic value of “ bodily exercise, which profiteth little.” 1 Tim. iv. 8. They have abolished directly, but have only indirectly and tacitly established. New things have rather been born than established. The doctrine alone has been established, and that in a corresponding way; it is born in the heart. See John iv. 23, 24, (worship in spirit and in truth) ; also all the Epistle to the Hebrews, which seems to substitute a religion for a cultus. Col. ii. 16, “ Let no man, therefore, judge you in meat, or in drink, or in respect of a holiday, or of the new moon, or of the Sabbath.” Rom. xiv. 17, “ The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” [Preaching is introduced with the gospel; but it does not supersede a cultus. Our speech is a prism to analyse the rays of light, but this decomposition should be only in transition to a higher state.] Moreover, consider the ritual elements mentioned in the New Testament. The Lord's Day . — The primitive church had a consecrated day — the day of the resurrection of our Saviour. [The Sab- bath is abolished, but Sunday is sacred. It has not been added to Christianity; it is born with it. God blessed the seventh day and sanctified it. This was the blessing on his work — the crowning of it. Sunday actualizes Christianity, 1 Harms, vol. ii. p. 123. PASTORAL THEOLOGY. 163 gives to it a moment in time, as the temple gives it a locality in spaced Its true law is an internal necessity, which is a loftier authority than a written statute. This necessity determines the mode of its celebration. Nothing gives so strong a con- straint as Christian liberty and conscientiousness; these have consecrated one day, which ought, therefore, to be holy.] Assemblies. — Heb. x. 25, “ Not forsaking the assembling of ourselves together, as the manner of some is.” — 1 Cor. xiv. 26> 40 “ How is it then, brethren? when you come together every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. . . . Let all things be done decently, and in order.” — James ii. 1—3 (treatment of rich and poor.) — 1 Cor. xi. 4, 5, “ Every man praying or prophesying, having his head covered, dishonoureth his head; but every woman that prayeth or prophesyeth with her head uncovered, dishonoureth her head, for that is even all one as if she were shaven;” — and 1 Cor. xi., passim, as to the mode of employing the time in these assemblies. The Passover. — Matt, xxvi.; Luke xxii.; 1 Cor. v. 7, 8 — “ Christ our passover is sacrificed for us; therefore, let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” — 1 Cor. xi. 23-29 gives directions for the celebration of the Lord’s Supper. Pinging. — Mark xiv. 26, “ And when they had sung an hymn, they went out into the Mount of Olives.” — Eph. v. 19, " Speaking to yourselves in psalms, and hymns, and spiritual songs; singing and making melody in your heart to the Lord.” Rites which do not seem to have formed part of ordinary worship: — Baptism . — John iii. 22, “ Jesus came, and his disciples, into the land of Judea, and there he tarried with them and bap- tized.” — Acts viii. 36-38, the baptism of the Eunuch of Queen Candace. — Acts ii. 41, “They that gladly received his word were baptized.” — Acts x. 46—48, “ Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost, as well as we? And he com- manded them to be baptized in the name of the Lord.” — Acts 164 PASTORAL THEOLOGY. xvi. 33, “ He (the jailor) washed their stripes (those of Paul and Silas), and was baptized, he and all his.” Anointing . — James v. 14, “Is any sick among you 1 ? let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord.” — Compare Mark vi. 13. The imposition of hands . — Acts xiv. 23,“ And when they . . . had prayed with fasting, they commended them to the Lord.” — 2 Cor. viii. 19; 2 Tim. i. 6, “I put thee in remem- brance that thou stir up the gift of God, which is in thee, by the putting on of my hands.” — 1 Tim. iv. 14, “ Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.” 1 The imposition of hands was then, at that time, more than a symbol : it was an act to which was attached a supernatural efficacy. It is to be remarked, that, in all these cases, we see much more of the body of believers than of their chief. We do not find that, in these assemblies, one man was all, and did all. Leaving now all discussions and all parallels, and placing ourselves in the Protestant stand-point, let us enumerate the characteristics which ought to belong to a worship in spirit and in truth. The liturgy ought, 1. To give expression to religion — the whole of religion; to give it compendiously and comprehensively, not in abridgment. [Abridgment divides, while a summary combines and incorpo- rates the different elements of an idea or a fact. In one sense, religion has no parts, and cannot be divided. Every hour of worship ought to present the whole of Jesus Christ to the soul of the believer.] 2. It ought to express religion under a form most adapted to all [in symbols and words. All should be rapidly compre- hended, and vividly grasped. For symbols, Christ has given us a model in the simple beauty of baptism and the supper. To attain this end, we need, above all things, a biblical worship.,] 1 On all these details see Fleury’s Manners of the Primitive Christians; and Vulliemin’s First Three Centuries of the Christian Church, book ii. chap. i. and ii. PASTORAL THEOLOGY. 165 3. It should be of such a character as can best admonish and elevate the soul, not distract or amuse it. The rites should be few, but simple and significant. [Some characteristics of other modes of worship, might, with advantage, be introduced into our liturgy. The liturgy, for example, may appear ridiculous; but it has, fundamentally, something which represents the simplest state of a soul prostrate before God. The Christian ought to be a little child, and, consequently, to speak in the language of a little child. The more simple, the more infan- tile the means are, the better are they. The litany has in it something that is infantile, and in this consists its excellence — its truthfulness. Every liturgy ought to have in it something lyric.] 4. A liturgy should be framed, as to its extent, to meet the wants of the greatest number, should harmonize with the gene- ral character of worship, which is admiration, and is intended to support the soul in an unaccustomed height, above its ordi- nary level. Immediately this just measure is past, fatigue be- gins. The element of antiquity, which adds gravity even to a li- turgy which is composed of sacred elements, much more adds gravity to a liturgy, the composition of which is essentially human. It ought not, therefore, to be revised by the Church, except at long intervals, and with great carefulness; and these intervals are more capable of being prolonged if the liturgy has been framed according to a true conception of a liturgy, and not as a dogmatic treatise. It ought, certainly, to express the faith of the Church, but, if I may say so, the faith of the Church in its contemplative mood. Much more should the preacher abstain from making alterations on his own responsi- bility, unless on occasions of real necessity — public events, cala- mities, &c. The minister is bound to the liturgy, which does not belong to him, which is rather the voice of the flock, and to which he only lends his individual voice. That the people should be chained to a form, from which the meaning has departed, is to be apprehended as an evil, and by no means desired; still iiis desirable that something fixed and immutable should belong to worship. Let the people be, up to 166 PASTORAL THEOLOGY. a certain point, JcirJdich , 1 that is to say, attached to the forms of their worship: this does not appear necessarily to involve formalism . 2 Costume . — Harms gives a singular explanation of costume^ which is, he says, designed to conceal either too great bodily advantages, or too great bodily imperfections. The idea of costume, according to us, is to efface or to cover the individual and the man of the passing age. In proportion as spirituality increases in a people, a special costume becomes less necessary, is even repugnant. I believe that, in this respect, we must follow the rules of the church to which we have attached our- selves, and follow them freely and unhesitatingly. Celebration of rites . — [The minister ought to be very careful lest he should be led to perform certain rites, such as marriage and baptism, in a too careless and unimpressive style. That which is a daily act for him is a solemn act for others.] All this is better contrived in some liturgies than in our own, [which, in these respects, is feeble.] The greater deficiency there is in the text and form of the liturgy, the greater neces- sity is there for the minister to put his own spirit into these rites,, to give them a rythm and an emphasis, to animate them by an interior disposition corresponding to them . 3 Bengel 4 recommends in these cases a great accuracy, [the hearers infer- ring easily from inconstancy in these exterior acts, an indiffer- ence to the doctrines belonging to them.] This carefulness is consistent with liberty and familiarity. Some ministers, wishing to shun a rigid affectation and gravity, have, on the other hand, affected an indecent familiarity. They do not wish that God should be addressed as a king of the earth, and, ac- cordingly, they speak to him as a familiar. And this by prayer [which should be offerer!] Avec la liberte d’un fils devant son pere, Et le Saint tremblement d’un pecheur devant Dieu. 5 — 1 A German adjective, from the word hirche — church, to which the cognate word ecclesiastical does not, in our use of it, correspond. — Ed 2 “ Wine which has evaporated till only dregs are left.” 3 u Animate these solemnities,” says Bossuet. 4 Bengel’s Leben, by Burt, Stuttgard, 1831, p. 112, § 30. 5 Hymn by M. Adolphe Monod, No. 102 of the Chant Chretiens. PASTORAL THEOLOGY. 167 with the freedom of a son in the presence of his father, and the holy trembling of a sinner in the presence of God. Reception of catechumens . — The Ordinances 1 of our church allow us to receive them separately, provided this be in the presence of the colleagues of the pastor, if he has any, and the assessors of the consistory. The Lord's Supper. — I take our church as it is, as identical with the body politic, — except, so far as the individual will of each man may determine otherwise. The discipline prescribes only a collective warning and admonition addressed from the pulpit, even to scandalous sinners, — and the individual admoni- tion which the pastor gives to those who are known to him, whom he expects to see at the table. The new law is silent as to form. The old regulations di- rect the pastor, as he presents the bread and wine, to employ “ the words of our Lord,” which are assuredlv the words which instituted the ceremony. The Ordinances add, that all the com- municants shall receive, without distinction, the bread and the wine in the same manner, that is to say, I suppose, with the same words. Our usage is not in conformity with this rule, which appears to me a very good one. There is more incon- venience in addressing each person in a different way. The re- petition of one sacramental word is grave, imposing, and does not exhaust the impressiveness . 1 2 It is legitimate and perfectly legal to give the Lord’s Supper to sick persons at their own houses; but this should be done with solemnity, and there should be communion, that is to say, not only should some persons be present, but some should par- take of the Supper with the sick person . 3 As to Baptism , without asserting that the administration of it in the house of the parents ought to be absolutely refused; I believe that this should be done as seldom as possible, were it 1 Ordonnances ecclesiasliques pour le pays de Vaud. Berne, 1773, p. 18. 2 In the church at Basle, the following words are addressed to each communicant, “ Das blut unsers Heim Jesu Christi starke und erhalte euch ins ewige leben.” The blood of our Lord Jesus Christ strengthen and sustain you unto life eternal. 3 Bengel’s Leben, p. 114. J 68 PASTORAL THEOLOGY. only that the people, in general, may be preserved from a too common error on the subject of baptism. 1 [The pastor ought to watch, that everything may be done decently in his church, that all may proceed in good order, both during the entrance or the exit of the congregation, and during service. It will be well for him not to allow the plate to circulate. The sound is uncongenial, and it may force people to give, which is an evil and opposed to liberty. It would be better to place some receptacle at each door. It is of little importance that the collection would suffer, which is not im- probable,] “ if there first be a willing mind.” 2 Cor. viii. 12. Moreover, says St Paul, “Ye had notice before, that the same (the contributions) might be ready, as a matter of bounty, and not as of covetousness For God loveth a cheerful giver.” 2 Cor. ix. 5, 7. Singing is more essential to worship than is ordinarily thought. [It is a language which God has given to man, whereby to express thoughts and feelings which are inexpres- sible by ordinary language.] Besides what we have already said of it, ( that worship, as a whole, ought to have a character of song), it is the act which visibly unites the whole congrega- tion, which assigns to believers an active share in public wor- ship, and in which their liberty is more entire. The materials for song are, in general, prescribed to us, but we ought to avail ourselves of the law which allows a liberty of selection. We may sing too much or too little, too seldom or too fre- quently, — perhaps, three times is the most convenient. It will be well to sing immediately after the discourse, [rather than after the prayer which follows it. This gives a little rest both to the minister and to the hearers, and enables them to gain some self-possession. J Funerals are the only part of worship which take place out of the enclosure of the temple, since baptism and the Lord’s Supper are* only, in exceptional cases, administered elsewhere. We cannot allow religion to be visibly absent from funerals; this would be showing less piety than is shown by pagans. 1 See the Actes du Synode de Berne , eh. xxi., pp. 40, 43. PASTORAL THEOLOGY. 169 And it is the pastor who renders religion visible; and, consider- ing the general mental advance that is going on, if the pastor is wanting there, some one else will take his place and render his absence more visible, to the great damage of his character. I would wish the minister never to be absent from the house of mourning, or from the cemetery. [In many houses, before the departure of the funeral company, the pastor offers a prayer: but this is not enough. He ought to be at the funeral, and, on that occasion, there ought to be another service, either near the tomb or in the church. Some Scripture expressions and a prayer are sufficient in all cases.] 170 PASTORAL THEOLOGY. SECTION THE SECOND. TEACHING. CHAPTER I. PREACHING. ■ — * § I. — IMPORTANCE OF PREACHING AMONG THE FUNCTIONS OF THE MINISTRY. What is preaching? It is the explanation of the word of God — the exposition of Christian truths, and the application of those truths to our hearers, and all this is done before the assembled congregation — I might say in public, since in the view of the church, of the multitudes, or the masses, the church is a large school, open to all comers. We have, in the first place, spoken of worship, and then of preaching, which is an accompaniment of worship, and which we may consider as forming a part of it, although worship speaks to God, and preaching speaks of God; but we can only speak worthily of God when we raise our souls to him, and . therefore, preaching which does not partake of the nature of worship is not true preaching. These things which are sepa- rated in a lower region become merged and united in a higher region . 1 But, leaving this, let us see what place God himself has as- 1 On the relative importance of preaching in the pastoral office, see Harms, i. 87-89. PASTORAL THEOLOGY. 171 signed to preaching in Christianity. It occupies a higher and grander position in the Christian than in any other religion, not even excepting Judaism. Christianity is a religion which is intended to be a subject of thought, and consequently of speech; it is represented, manifested, and propagated by means of speech. The gospel is a word. Christ himself is the Word or Reason (?.oyoc); the two terms are in this connection inter- changeable, for a word is Reason expressed, and Reason is an unuttered word : the Church itself is truth as it exists in the thought of the community, and is spoken by the community. When recently we spoke of synthesis as a characteristic of worship, we did not condemn speech. It is true that religion appears in a complex state in worship, in the soul, and in life; but there is no just sentiment or strong affection of which the reason cannot give an account, which are not founded on some relation, the terms of which are well known and appreciated; and this characteristic ought pre-eminently, and, indeed, exclu- sively, to belong to the true religion. It alone can say, “ I believed, therefore have I spoken.” In one word, religion is a matter of faith and of persuasion, and therefore of speech. Hence arises the importance of preaching. Ours is, we allow, a preaching of a subordinate rank, a preaching on preaching, a word on a word; but this does not affect the case. Preaching is necessary — for this we are sent; worship alone may be cele brated by any Christian, without distinction, and for this func- tion no special vocation is required; [it suffices if the believer has no reason to doubt the correspondence between his faith and his act ] If we are bound at all to interrogate ourselves as to the reality of our vocation, if we need to be called, it is • as dispensers of the mysteries of God, as heralds or messengers of justice — as preachers. In truth, the whole of the ministry is a preaching. Instead of saying that preaching forms a part of worship, we might rather say that worship forms a part of preaching, that the rite is a form of teaching. What, therefore, we here present as a species is, in a sense, the genus; but we can adopt the smaller extension of the term since the word preaching , in ordinary language, 172 PASTORAL THEOLOGY. denotes a part and not the whole of the exercise of the mi- nistry. Not only ought pastors to preach, but we think, with Fenelon, (if we may explain the language according to our own ideas) that to pastors alone belongs the right of preaching. 1 The true characteristics of political eloquence belong only to the statesman, and the true characteristics of sacred eloquence belong only to the statesman of the religious community — that is to say the pastor, who passes alternately from generalities to details, and from details to generalities — from theory to practice, and from practice to theory, — who has been in contact with individuals and instructed by facts. [If some men who have not the habitual oversight of a parish have succeeded in preach- ing, it is because, in another and wider sense, they also were pastors.] It is true that the primitive church divided the functions of the ministry. These were xv/3egvjirou [governors or directors], 1 Cor. xii. 28, and didd f -Sl fJ J ) n f. A 262 PASTORAL THEOLOGY. It is not to be expected that either the fact or the cause of anxiety will be at once admitted. It will often be the pastor’s duty to induce the sufferer to say this, or even to suggest it himself to the sick man, who may possibly experience an effect without being able to discern the cause. And how often, when he can discern it without difficulty, is he unable to resolve upon dis- closing it to the patient! However, this discernment is as important as it is difficult, and efforts which are directed to another part than that which is really affected, may, by missing the true aim, aggravate the evil. Happily, the_gospel is suffi- cient for all, because it corresponds to all,, and because we can- not present it in its entire scope, and in the admirable com- mingling of diverse elements which distinguishes it, without applying a healing balm to the wound which is unseen. This consolation we may take to ourselves in cases in which anxiety is exhibited while the cause cannot be distinctly seen. But we must earnestly endeavour to learn that cause, since then, with- out refusing to present truth in its entire scope, we may make a more just, direct, and personal application of it. To describe the manner in which we must apply the remedy to each parti- cular anxiety, according to its nature and cause, would be to enter into infinitely varied details; some writers have attempted this, but it appears to me that very special directions, which at the outset place a clog on our liberty and deprive our move- ments of that character of spontaneity and inspiration which they ought to have, are generally rather hurtful than helpful. The most important, and perhaps the sufficient point, is to take carefully into consideration the actual condition of the patient and the essential nature of the feelings which he experiences; when this point is gained the rest may be left to our own gospel illumination, our charity, our presence of mind, our tact, and to the Divine Spirit who is constrained by our prayers, if I may dare to say so, to assist as a third party, and as the inter- preter between ourselves and the sufferer. The narrative of experiences which have occurred to ministers in this mournful enterprise, is far more valuable than any set of a priori pre- scriptions. The anxiety which may be experienced at the last hour by PASTORAL THEOLOGY. 263 a soul hitherto indifferent can with difficulty be judged: this is a region of mystery. It is only too certain that remorse is not repentance, that terror is not conversion, that the fear of death is not the fear of God. There are, it is said, souls who feel with despair that the principle of spiritual life is extinguished in them, and who assure themselves with a fearful certainty that there is no longer any power in their nature which can be a source of love and supplication: faith comes at the last moment, but it is the faith of demons, resplendently clear, but with the clear- ness of the destructive lightning-flash. God alone knows whether such a soul is really dead; you, who do not know, struggle with it, exhaust every endeavour, enter into its conflicts sympathize with its anguish; let it be sensible that there is by its side, during its last moments, a soul which believes, hopes and loves; let your love be a reflection and revelation of the love of Jesus Christ; let Christ become present to the sufferer through you; give him some hint, some gleam, some taste of the Divine mercy; let him be as it were forced to believe in it by seeing its reflection in you; hope against all hope; strive with God even to the last moment; let the voice of your prayer, the echo of Christ’s words, sound in the ears of the dying man as long as one glimmer of reason remains. You know not what may be passing in that interior world into which your eye cannot penetrate, nor by what mystery eternity may be suspended on a moment and salvation on a sigh. You know not the value, the real virtue of a single convulsive movement of the soul to- wards God, even at the. last limit of earthly existence. There- fore leave nothing untried; pray aloud with the dying man, pray secretly with yourself for him; cease not to direct his souhto his Creator; become to him a priest when you can no longer be a preacher. Let this duty of intercession, the most efficacious of all, precede, accompany, and follow all others. • * . Let us now, without distinguishing between different cases, add some general directions relative to the spiritual treatment of sick persons. The first is to do all in our power to remove and rectify the 264 FASTOHAL theology. conception that our ministry can carry a man to heaven with- out the concurrence of his own will. The second is, not to expect much effort, not to discourse at too great a length, not to engage in complicated reasonings, hut to speak directly to the conscience with heartiness, - sincerity, and authority . 1 A third is, to identify ourselves with them, without too much personal reference, in our exhortations and instructions; to oc- cupy the same level with those whom we seek to console; to show them in ourselves a sinner helping his fellow sinner; to relate to them, as far as may he, the history of our own soul; in one word, to reason with them, not from an elevation, but on the same plane with them. This will in no degree compromise our authority. We cannot too strongly recommend patience and indulgence; we must not rudely dash to the ground even their most serious errors and illusions; we may appear surprised, afflicted, never indignant; let us not forget that if, in the general strain of preaching, fear may have a salutary effect, and ought to be em- ployed on men who are in good health and who do not think themselves to be near unto death, — if, even on the bed of death, we must awaken in indifferent souls a serious concern for their eternal welfare, yet that terror is unproductive, and we cannot anticipate the effects which it may produce . 2 Let us never forget that we are the heralds of good news; that these good news are sufficient for all because they embrace all; that it chastens even while it consoles; that it is, so to speak, a tonic as well as a sedative to the spirit; lastly, that the duty of the pastor, with regard to the sick as well as to all other men, is expressed in the words of the prophet, “ Comfort ye, comfort ye my people; speak ye comfortably unto Jerusalem.” Isa. xl. 1 , 2 . / Expect much from prayer: I mean not only from its power with God, but from its immediate effect on the patient. In prayer we can say everything; under this form we can express whatever we wish to convey; with it we can cause the most obdurate heart to open. There is a true charm in prayer; and 3 Ibid. p. 83. 1 Praktische Bem& kungen , p. 79- PASTORAL THEOLOGY. 265 this charm operates also upon us, rendering us at once stronger, more gentle and more patient, giving us a living sympathy with the sick man, whosoever he may be, since God is present to both. Do not formally announce the approach of death, unless, in your judgment, it appears the last and only method of inducing a sinner to consider his own inner state; for we may much more confidently rely on the reality and durability of the work that is accomplished in calmness, than of that which is performed during the disturbed state of feeling which is caused by the unexpected approach of death. We must, however, know how to declare to a man, not only as a man, but as an individual, all the iniquity and all the danger of his ways. If there is some notorious sin that he has been guilty of dwell on that, — charity is sometimes transformed into harshness, in order that its true nature may be preserved. But, I repeat, the last moments of life are not suitable to imperious exhortations and threatenings. We must then commit all to God in prayerful earnestness and tenderness . 1 The Lord’s Supper should only be given to sick persons wh'en it is desired; and then it must be so administered that no superstition may mingle with the desire. This desire ought to rejoice us, and we should eagerly gratify it if we are satisfied that it is of a spiritual character . 2 However, we must take this opportunity to insist on all necessary and possible amend- ment; and this should be done even though such an opportunity does not present itself. It is proper that others should, if they are so disposed, partake of the communion supper with the sick man. If it is desirable, at first, to have an interview with the sick man alone, it is also desirable, in more than one respect, to in- vite and retain the members of his family, at least those who are most intimate with him, to conversations which we may have with him; in the first place, in order to inspire them with confidence, and secondly, in order that they also may gain advantage from our visit. 1 Roster’s Lehrbuch der Pastor alwissenschaft, p. 1 34. 2 Ibid. pp. 134, 135. 266 PASTORAL THEOLOGY. Avoid interference, as far as possible, in testamentary ar- rangements; do not be a party to any revision of the will that may be desired — without, however, refusing advice in this matter to those who are in a troubled, or ill-informed, or incompetent state of mind. Be ready to aid by your ministry in such res L i- tution as may be necessary for the repose of the sick man’s conscience, and which, perhaps, can be accomplished by you alone. Do not abandon either the relations after the death of the sick man, or the sufferer during his convalescence . 1 Death often introduces into a family at once the truth, and [ the preacher who is the interpreter of truth. To the survivors there is certainly as much attention due as to the dead. In many cases we must be prepared for a difficult task. There is a foolish kind of grief ; there is also a consolation which is not less unreal and unwise ; you will find bereaved persons offer a kind of worship to the object of their mourning, and attempt to engage you in their panegyrics and admiration ; they will praise, in your presence, things which, if not blameable, have yet no moral value, excuse what is inexcusable, construct maxims of morality and religion according to the unthinking impulses of their af- fection, and so as to square with their wishes for the soul of the deceased. They will extemporise heretical opinions for his ad- vantage, or press you importunately with questions as to his state, and entreat of you a sentence of acquittal, even in cases when it is most difficult to pronounce it ; and this must never be allowed. We need never forget that grief has a claim on our respect, but let us still more carefully remember that truth has anterior and higher claims; and, while we express such hope as we may reasonably entertain, we must be ready, if needs be, to take refuge in the fact of our ignorance of the divine pur- poses and the details of the invisible world h we have no right to condemn any one, but neither can we, on our own authority, guarantee future bliss to any one. When grief and regret appear only in the form of detachment from the visible world, and in those aspirations after the world 1 See Bridges’ Christian Ministry , p. 424, and Burnet’s Discourse of the Pastoral Care. ) PASTORAL THEOLOGY. 267 to come which are often manifested by the bereaved, it is im- portant to correct their ideas, to give another direction to their thoughts, to discourage, if we can, the tendency to turn grief into religion and its object into a deity ; we must induce them to give to the God of heaven that place which they are giv- ing to a creature. There are few things more painful and embarrassing than the necessity of offering consolation or condolence to individuals or to families who have no interest in the gospel. What can be said to them? Must we speak to them according to the wishes of their own heart? give them a worldly consolation? Impossible! Shall we abandon them? This is as impossible. Shall we preach the gospel to them? Yea, truly, this is our duty; to preach, or rather to declare the gospel. After having with full and generous heart sympathised with their grief, lis- tened to their complaints, shewed our sincere sympathy, appre- ciated the reality of their misfortune, whatever may be its character, we must, so to speak, use their calamity as a motto, arm ourselves with it against them, enable them to feel the worthlessness of all human consolation and the necessity of seeking for some solid comfort beyond the world and time, clearly exhibiting Jesus Christ as the healer of their miseries and our own. We must not premeditate too much what is to be said and done out on these occasions. The best meditation is that suggested by their misfortune, the best preparation is a sincere and abundant pity. Let us approach them with tears, and yet with joy, with the joy of that consolation the secret of which is ours; let us go with God himself, with the certainty that he will be with us and with them. This confidence, this freedom is the first of all aids, and the first of all lights in every difficult undertaking. II. Mental maladies . — The cases to which we now allude are not to be confounded with those whose spirits are troubled with spiritual anxiety, of whom we have already spoken (page 236), Here we have to do principally, if not exclusively, with disease. If we, however, believe that the minister can (in conjunction with the physician) be of any avail, it is because moral means mav act 268 PASTORAL THEOLOGY. powerfully on a moral disease, whose cause is yet physical. The action of the physical on the moral part of our nature is as indisputable, as conceivable, and probably as powerful as that of the physical on the moral. 1 It is therefore important to have an accurate knowledge of the idea which has occasioned or fostered the disease ; for it is not probable, generally speak- ing, that the patient has created it for himself ; and perhaps all that he does is to brood over and push to its extreme some secret principle of moral evil. This is the element that we must most thoroughly investigate ; and this is not always easy, since reserve and dissimulation are far from being incompatible with situations which would seem calculated to release the individual from all restraint, we may not advise the pastor to “ answer the fool according to his folly,” Prov. xxvi., 5 ; but we may advise him not to confront too impetuously the melancholy notions which he may find ; and it is hardly necessary to say, that for- mal reasoning with men who continually reproduce their fixed ideas with an obstinate and fatal pertinacity will be generally labour thrown away, or worse. Manifestations of affection, passages- of scripture, prayer, when the sufferer will join in it or allow it, and lastly a skilful kindness in engaging the patient in such conversation as may interest and amuse him, without defeating the principal end which we have in view, — these are means which may succeed to a greater or less extent, while we are waiting until God shall give some, as yet unknown, oppor- tunity for us to unsettle this fixed idea, which, as it is produced by a physical malady, does also aggravate and perpetuate the cause of its existence. The disease itself sometimes suggests weapons by which it may be opposed, and which may be ex- ceedingly powerful when used prudently and discreetly. Sometimes these same ideas have caused the malady; the moral has become a physical disease, a malady properly so called: on this point we must assure ourselves. In this case there are 1 The maxim principiis obsta — confront evil at the outset — is, in such cases, of especial importance. The torrent of anxious thoughts gains in force and rapidity as it advances. And it is a great point gained when we can arrive in time to avert and check the singular complacency with which the patient broods over his gloomy thoughts. PASTORAL THEOLOGY. 269 very ready resources for the well-informed and enlightened pastor, and he may place more confidence in the use of his reasoning faculties. But, without excluding this kind of agency, I would join and subordinate to it the use of the Word of God, employed with discretion, and rather with a design to console than to convince. We must consider that with persons in this state, especially if they have minds naturally acute and subtle, reasoning, if it does not persuade, confirms, and does in some sort fetter the sufferer to his disease, and thus aggravates his distress of mind. When we meet with minds which are disturbed through the effect or by occasion of religious ideas, we must remember that the most wholesome and necessary truths may cause great distress when they are too suddenly acquired, or when the indi- didual whom they have exclusively possessed is not in a state prepared to receive them. When this kind of mental disturb- ance is caused by an unexpected view of truth, a shock so to speak, we may be assured that it will not be of long duration. We may even, in certain cases, regard it and represent it to the sufferer himself as an inevitable crisis, a passage towards that fixed peace which ought to be inseparable from virtue. This ought also to admonish us, as ministers, that, in the faith- ful and complete dispensations of truth, there is a precaution- ary economy to be observed, without which truth may, in many cases, produce the effect of error. We are quite indisposed to believe that the spiritual assist- ance of ministers is useless in the case of those whose mental distress has issued in complete madness. Doubtless, with these reasoning is especially useless and even dangerous. But I think, with Harms, that it is useful to speak without discussion, where discussion is an impossibility. Solitude and the absence of some opportunity to communicate his feelings may irritate the malady, as much as imprudent opposition; and, by inducing him to speak, we act upon springs which may ultimately reveal to us the sufferer’s spirit. Let us not hastily adopt the notion that we cannot, in lucid or less troubled moments, gain an en- trance for some thought of peace, perhaps for some light, may excite some movement for good in the soul of the hapless wanderer which God will regard. “ Cast thy bread upon the 270 PASTORAL THEOLOGY. waters, and thou shalt find it after many days.” The mere mention of the name of the Almighty Father and the Divine Mediator are greatly powerful, and have often worked mightily when all discourse would have been unavailing. A certain au- thority, a kind of sternness is necessary, they must feel that we have strong convictions; there is, to use an expression employed by Harms, a kind of magic in the authority which is conferred by faith. 1 Some cases may suggest the idea of a possession or a besetting — and I am not prepared to say that the idea is to be altogether rejected; but I have known persons, under this impression, to neglect the medical processes which were clearly indicated, and which at least ought to have been fairly tried; and I believe that formal exorcisms or conjurations are likely to render those who are only distressed thoroughly mad. The truest conjura- tion is prayer and charity. The pastor ought not to be unacquainted with the principal works which treat of mental maladies. It is to be presumed that anthropology will enter into his general studies. III. Interference of the pastor in dissensions between persons. — “ Blessed are the peacemakers.” Matt. v. 9. Such, certainly, should the minister be. He is a justice of the peace in the name of religion; a judge and not an arbitrator, — with reference to which we are directly guided by our Lord, — “ Man, who made me a judge or a divider over you?” Luke xii. 14, which does not imply that, with experience, tact, and knowledge of affairs, he may not propose, in cases of necessity, means of ac- commodation. But what he should especially, and in the ma- jority of cases, do, is to recommend mutual concession and for- bearance, to extinguish pride and resentment, to awaken gene- rous elements and religious motives in the soul, to excite that spirit of self-sacrifice which is the first practical characteristic of the religion of Jesus Christ. It is a delicate matter to assume the position of a third 1 “ Ein Priester der niclit magisch wirkt ist gar kein Priester, und ein Prediger, der nicht magisch wirkt, ist nur ein halber Prediger.” Pas- toraltheologiey vol. ii. p. 73. PASTOKAL THEOLOGY. 271 party, without being invited to be so, in domestic quarrels ; 1 it is best, when we can do it, to take the part of each of the con- tending parties. It is dangerous to allow long narrations, by which each party rekindles and nourishes his hatred, and which makes the intervening party an involuntary instigator in the quarrel which has begun; it is also undesirable to pro- pose questions, the answers to which are perhaps obvious enough in a moral and religious point of view, but which are dangerous because of the difficulty that is often felt in answering them; a difficulty which, when it is perceived or discovered, enfeebles the authority of him who desires to conciliate. However, although partisanship is always wrong, we must not shut our eyes to evidence, nor our hearts to justice — this also would be discredit- able to us. The man who boasts of his merits and rights must of necessity be admonished concerning the duty of humility. In disputes between married persons the idea of separation should be discouraged as far as possible, never should it be suggested; neither, however, should it be rejected when the forced continuance of relationship would be an occasion of greater scandal and sin than will arise from the separation. There are confidences which it is as dangerous and undesir- able as it is painful to receive; very rarely is it the case that precise and detailed explanations of a certain kind are necessary in order to apprise the pastor of the actual position of affairs. The disinclination to hear them which he exhibits, and, if needs be, his positive refusal, is in itself an admonition and a lesson for the parties. From this I except those cases in which it is important to be informed on all particulars, in order that evil may be prevented or remedied. But it should always be seen that the pastor has a proper self-respect, and that only Christian love can induce him to cast a glance into the impure abyss of vice. IV. The poor . — The chief Shepherd cared for the poor, and has given, as one principal characteristic of his church, compas- sion for this kind of misfortune, and carefulness to establish equality by Christian love. The apostles, when they partly transferred the care of the poor to deacons, did not at all re- 1 Bengel’s Thoughts, § 38. 272 PASTORAL THEOLOGY. nounce their interest in the class; indeed we find that they always paid special regard to it; deacons, moreover, are minis- ters of religion, so that care for the poor is thus made a minis- try of Christianity. At present there are no longer deacons, in this special sense, or rather every Christian is a deacon; but as nothing is regulated on this principle, neither indeed can be, that which was temporarily detached from the ministry of the gospel does now rightfully resume its place there; and the pas- tor is himself a deacon. So he will necessarily be, whatever institutions may enter into the organization of the church, because his ministry is a ministry of compassion, and such a ministry cannot ruthlessly cut away the sentiment which is its basis; for we may not manifest sympathy with the spiritual miseries of men while we show ourselves indifferent to their temporal misfortunes. Pub- lic feeling and opinion everywhere claims this as the twofold province of the Christian ministry. The pastor is not only called upon to exercise -a ministry of beneficence, but_ also to promote and entertain a spirit of beneficence. In order to do this, he must not only give an example of beneficence, but he must urge and train to the same all his parishioners, without distinction or class, or, if I may use the term, of fortune. We must “ bear one. another’s bur- dens.” Gal. vi. 2. This maxim, which ought to be the motto and soul of every society, ought to be actively illustrated by the pastor, and commended by him to all whom he can influence. He will have done much when he has succeeded in reducing the rich to accept and act upon this principle; he will have done much more when he has persuaded the poor that it refers to them also, and that they have the power to observe it. Associations may be good and even necessary, but the pastor will be careful that they do not absorb personal activity and responsibility. “ The rich and the poor [must] meet together.’ Prov. xxii. 2. As to the actual care to be exercised on behalf of the indi- gent, the pastor should ascertain for himself the situation and resources of each one. A mind devoted to details, a spirit of industry and benevolence, — this it is which can render him PASTORAL THEOLOGY. 273 truly useful; this also will make him respected; this it is which gives to the benefactor an authority over those whom he has relieved. We must listen patiently to their complaints and narrations, endure a little wearisome prolixity, enter into human nature, and recollect, by our own experience, that “the recital of our griefs is often the best relief .” 1 We meet, in this region of activity, with so much deception and meanness, we see human nature under so repulsive an aspect, that we are strongly tempted to lose that respect and “ honour” for “ all men” which should not be denied even to the most abject and depraved. Let the pastor’s first object be to raise the mental and moral courage and energy of the poor, to interest them in making the best use of the resources which they may have at command, to maintain and revive the sentiment of self-respect, to show to them, in their poverty, all the respect to which they are entitled, and which they are able to appreciate. Not only charity, but also a regard to real necessity, should teach us how to refuse to give to imaginary wants, or to those caused by idleness and selfishness. Let us be careful lest we foster poverty by the very means which we take to remove it. Let us be ever mindful of those inflexible laws which, in the nature of things, determine the general condition of a large population, and let these laws be present to us when dealing with each particular case, since each particular case may not itself suggest them, — may even tempt us to forget them. The importance for us that there should be no doubt enter- tained by our people of our own personal beneficence ought not to lead us to connive at the idea, so rife in some parishes, that every case is to be undertaken, indiscriminately, by the pastor or his household. Importunity and indelicacy must be restrain- ed within the bounds of order. Do not appear as if you expected payment for your assistance in the shape of demonstrations of piety. Do not give the im- pression that your only motive for relieving the body is that 1 “ a raconter ses maux souvent on les soulage.” Corneille’s Polyevcte , Act i. Scene iii. 274 PASTORAL THEOLOGY. you may reach the soul. In your earliest interviews let religious expressions be subdued and moderate . 1 The good which can be done by the pastor himself, is, mate- rially regarded, of small consequence, compared with that which is produced by his mediating position. He is the delegate of the poor to the rich, and of the rich to the poor. The first function is difficult and delicate. We must expect refusals and affronts. Pastors should often call to mind the noble re- ply of the pastor, who, having received a blow from an im- patient rich man, said to him, “ This then is for myself; what have you now for my poor friends?” However, it is wrong to take no account of differences of position and of prior claims. We must know how to refrain appropriately: we should endeavour to interest the rich man in the details of the case which is commended to his liberality, induce him to make the relief of it a matter of his own personal interest, ask of him something better than money, use no moral constraint to obtain his consent, be content when he does give, resigned, but not testy, when he refuses; but in all cases we should fulfil this task with as much liberty as delicacy and modesty. [To be ashamed of this duty would be to renounce one of the most excellent parts of the ministry, and to prepare ourselves for continual re- fusals to our requests.] 1 Beneficence has become an art, the principal rules of which must ultimately become popular. On this subject there are some impor- tant works which should be read ; as, in French, M. Duchatel’s work on Charity , — that of M. Naville on the same subject ; — Le Visiteur du Pauvre, by M. de Gerando; and, in English, Dr Chalmers’ work on the Civil and Charitable Economy of Large Towns, PASTORAL THEOLOGY 275 FOURTH PART. ADMINISTRATIVE OR OFFICIAL LIFE. — * — CHAPTER I. DISCIPLINE . 1 This word has almost lost its meaning in our ecclesiastical institutions, or rather in the character which has been given to them by our times. Discipline is to ecclesiastical order what the police is to civil order; but the citizen, whether he will or no, is subject to law; it is not so with the members of the church; and when the law of the church is not sanctioned by public opinion, we may say that it is no longer law. The exe- cution of disciplinary penalties has no longer any civil guaran- tees or external consequences ; so that an external sanction does not lend its weight to internal authority; in one word, discipline has no,\|)latform to stand upon. It only remains therefore that the pastor should adopt this function as belong- ing to himself individually. And it must be allowed that what little remains, existing in defiance of so complete an external amnesty, is excellent in proportion to its limited extent. We cannot omit to call the attention of ministers to a danger which many of them do not even suspect. Remonstrances and rebukes, which are a part of pastoral discipline, are exercised much more easily on the poor and humble than on the rich and great. We are tempted to be severe on the former in order to 1 See Bengel’s Thought s, § 36. compound for our toleration for the sins of the latter. This is, however, no compensation. And the pastor is unworthy of his mission unless he makes his authority felt by all souls with- out regard to persons; he is a pastor of souls, not of classes. From this, however, it is not to be inferred that no distinction, in manner and form, ought to be observed. The same means have a different value according to the person to whom they are applied ; and we may, wishing to pay respect to equality, treat different persons with great inequality. Excommunication, properly so called, can have nq.place in a church which is expressly the church of humanity as a whole. Communicants have no judge without their own body. It is theirs to take heed lest they eat and drink to their own con- demnation at the table of the Lord. Whenever the Church belongs to the body politic, and where general consent has ceased to countenance the severities of discipline, we cannot entertain the thought of -exercising it, still less of re-establishing the conditions of its existence, which belong to ^mother scheme of social order. The pastor’s duty is, however, to dissuade from partaking of the Supper those whom he believes to be unquali- fied to receive it without danger to themselves, and to warn them ;< - . ’ <* , ’ A Jl. collectively from the pulpit. The same rule, and no other, applies to all who sustain office in the church. ' / - C />: * * ^ t j <■ a / C y*/C ; / - / , J /l ip* C/7-2 ’ >7 ' ' * r ‘ - . f* 1 / *- / ' X /•' C4 c&r 's .n i - W • . / ;/ i u / X /s 1 1 -dCy f- n..-Cr *'-r' p/. /j i & Of-A-i' ^ / , /: • ; < ✓-€> ^ i irS> . 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