Chapter 13

I have said nothing of the time required for keeping abreast of the literature of the day or for cultivating an intellectual specialty. It is extraordinary what some of the busiest men achieve in this respect; but it is only managed by an economy and even penury of time for which a kind of genius is requisite. Of course there are seasons of the year when the pressure of public engagements is not so great; and ministers are allowed longer holidays than other professional men. A couple of hours a day given from a holiday to great reading may shoot threads of fresh colour through the whole web of a season's work. Nor have I said anything of the time necessary for thinking over the devotional portion of the service of the sanctuary, though in our churches, where free prayer prevails, this deserves as careful attention as the sermon.

The glimpse which I have given you into the details of a minister's week will help you to realise that the life which lies before you is a labourious one. Of course the labour may be shirked. Ministers have their time in their own hands; they have no office hours; and, I suppose, a minister's life may be more ignobly idle than any other professional man's. That is, if he has no conscience.

How far a man who is conscientious and works hard may be justified in devoting himself to one branch of ministerial work for which he has special aptitudes or predilections, it is difficult to judge. Perhaps the Protestant Church has failed in making use of special gifts. Some eminent preachers, for example, neglect pastoral visitation;[57] and there are, I suppose, many ministers who keep out of more general public work, because they have no taste for it. There may be some gain in this; but there is also loss. When a preacher does not visit, he is apt to become an orator, who dazzles but does not feed the flock. When a minister keeps himself apart from public interests, the Church to which he belongs is likely to be weak at that point.

The most fatal neglect is that of study; and perhaps it is the commonest. The part of our work which needs most moral resolution is undoubtedly the sermon--to get it begun, studied, written and finished. It requires the discipline of years in even the most conscientious to win the mastery of themselves in this particular; and it is probably at this point that three-fourths of all ministerial failures take place. It is not the reading of the material bearing on the subject which is difficult; indeed, this may be luxuriously prolonged, till it is too late to think and write the sermon out. The hard and sour toil lies in facing the sweat of thought and the irksomeness of writing; although, when the difficulty is overcome, the happiness and triumph of our calling lie here also.

Of course this difficulty is greatest in the small sphere. Here the temptation is, to be overcome by the monotony of the situation, to allow the powers to stagnate, to feel that anything will do, and put the people off with that which has cost no exertion. "I know," says one who wields a trenchant pen,[58] "how plausible the excuses are, and I know what relaxation of study results in--laziness in the morning, increasing excesses in the daily papers, increased interest in gardening, several more pipes a day, and so forth. Breakfast comes finally to its long-deferred end about ten; then there is a consultation with the gardener, which is, of course, business, and makes the idler feel that really his active habits are returning; then two letters have to be answered; then, just as he means to go to his study, he sees Mr. Fritterday passing, and before he has finished his colloquy over the hedge with him, it is past midday. When he does get to his study, _Macmillan_ or _Blackwood_ is lying on his table, and he feels he cannot settle till he knows what is the fate of the heroine of the current story, or his window overlooks the busy hayfield of his neighbour, and he becomes ten times more interested in that work than in his own; and so his whole forenoon is gone, and he is summoned to dinner before he has earned his salt by one decent hand's turn."

This kind of temptation, however, is not confined to the man in the small and easy situation: it is the common temptation of all ministers. Only in the city it comes in another form. The man who has a large congregation and a little popularity is beset with calls from every quarter to engage in every kind of duty outside his own sphere. His doorbell never ceases ringing. Every applicant supposes his own case the most important. There is a whirl of excitement, and there is an exhilaration in being able in many ways to serve the public. But, if the man gives up his habits of study, he is lost. His appearances become commonplace; the public tire of him, and throw him aside as ruthlessly as they have senselessly idolized him. Robert Hall used to say that, when the devil saw that a minister was likely to be useful in the church, his way of disposing of him was to get on his back and ride him to death with engagements.

* * * * *

To follow the course of St. Paul's labours and sufferings on the grand scale produces an overwhelming impression of earnestness and devotion; yet it is even more by entering into the minute details of his activity that we find the apostle. One who has to deal with vast masses is apt to overlook details; and it is so even in the work of Christ. An evangelist, for example, moving from place to place and surrounded with multitudes, may know very little of individuals. The minister of a large congregation is exposed to the same temptation. Indeed, we are all too desirous of crowds and too little occupied with the units of which they are composed. But this is the greatest of all mistakes. St. Paul, amidst the constant change of scene and the pressure of large bodies of people in which he lived, never overlooked individuals. In his speech to the elders of Ephesus he could challenge them to bear witness that he had taught not only publicly but from house to house, and had warned everyone night and day with tears. While, like his Master, he was moved by the sight of a multitude and welcomed the opportunity of making known the glad tidings to many, he was quite as ready to preach to the small company of women of whom Lydia was one at the riverside or to the soldier to whom he was chained in the Roman prison.

St. Paul was never a mere evangelist. The evangelist's work is to deal with the initial stage of the Christian life: he has to bring men to decision; and, when this is done, he passes on, leaving to other agencies whatever more may be required. An evangelist sometimes knows very little of what becomes of his converts after he has quitted the place. But St. Paul was as eager about this as about the first impressions. However small the company of the converted might be, he formed them into a Christian Church, and ordained elders in every city. He often left an assistant behind to carry on and consolidate the work which he had begun. When at a distance, he was always eager for news about his churches. His epistles are full of such anxieties; and, indeed, his epistles themselves are the best monument of his pastoral care; for they were written to ask after the welfare of those whom he had left behind, or to give counsel on points about which they had consulted him. They brim over with the expressions of a tender and heartfelt love. He is able to assure those to whom he is writing that he is praying for them, and that not only in the mass but one by one. He kept their faces and names alive in his memory by thus recalling them at the throne of grace; and his life must have been one long prayer about his work.

Sometimes he lets the prayer which he has been offering slip through his pen; and then we see how high was the ideal of Christian attainment which he cherished on behalf of his converts. He was not content that they had turned from their old sins and taken the first steps in the Divine life. He longed to see them becoming creditable specimens of Christianity and ornaments to the Church--complete men, thoroughly furnished unto all good works. It was life itself to him to hear of their progress: "Now we live if ye stand fast in the Lord." And the crown to which he looked forward as the reward of all his toils and sufferings was to be permitted at last to present the soul of everyone of them as a chaste virgin to Christ.

Gentlemen, I believe that almost any preacher, on reviewing a ministry of any considerable duration, would confess that his great mistake had been the neglect of individuals. If I may be permitted a personal reference: when, not long ago, I had the opportunity, as I was passing from one charge to another, of reviewing a ministry of twelve years, the chief impression made on me, as I looked back, was that this was the point at which I had failed; and I said to myself that henceforth I would write Individuals on my heart as the watchword of my ministry.

We make impressions in the church; but we do not follow them up, to see that the decision is arrived at and the work of God accomplished; and so they are dissipated by the influences of the world; and those who have experienced them are perhaps made worse instead of better. It is a very significant thing that is said of the pastor in our Lord's parable--that he sought the lost sheep "until he found it." We seek: we even seek labouriously and painfully: but we frequently leave off just before finding.

A minister told me that, on the Saturday evening before his first Sunday in his first charge, the experienced minister who was to introduce him to his people next day was strolling with him in the vicinity of the village and talking about his duties, when they chanced to pass a plantation of trees. Pointing to them, the aged minister asked, "If you had to cut these trees down, how would you go about it? would you go round the whole plantation, giving each tree a single blow, and then go round them all again, giving each a second blow"? "Well, no," he answered, "I think I should attack one tree and cut at it till it came down; and then go on and do the same to a second and a third, and so forth." "Well," said his experienced friend, "that is the way you must do here. After you have been settled a short time, you will discover which families and individuals are most impressed by your first efforts, and you must devote yourself to these susceptible souls, till you have won them thoroughly; and then in their enthusiasm for yourself and their willingness to work for the congregation you will have the best foundation for a successful ministry."

In a former lecture I spoke of the power of discerning in men and women of every class and condition the humanity which is common to all and speaking straight to that, without reference to the superficial differences which distinguish class from class and one individual from another. But ministerial sympathy has to embrace what is peculiar to classes and individuals as well as what is common to all. Though St. Paul, like his Master, had a powerful grasp of what is universal in humanity, yet to the Jew he made himself a Jew, that he might gain the Jew, and to them that were without law as without law, that he might gain them who were without law; he was made all things to all men, that he might gain the more.

His persuasion obviously was, that God was trying, by His revelation among those who possessed the Written Word, and by His providence among those who did not possess it, to lead His children by divers ways to Himself; and his own duty was to join himself to each company at the stage which it had reached and offer to become its conductor. The Jew was more advanced, and he met him where he was; the Gentile was further behind, and he had to go back and approach him also where he stood, that he might win his confidence and be allowed to lead him on.

This is the persuasion which gives a minister faith in his own work. The souls of men are God's. His providence is a discipline intended to lead them to Himself; there are none with whom His Spirit does not strive. And it is only as our work co-operates with His that it is of any effect. Where God has been working, opening and softening the heart, very simple efforts, put forth at the right moment, may go a long way, and the work of God be quickly done.

What situation could be more pathetic to a sensitive and sympathetic mind than that of a minister when he stands up in the pulpit and looks down on the congregation? What a variety of conditions are before him! In one pew there is a man who during the week has been fighting a losing battle with his business and sees himself on the verge of bankruptcy; in the next may be a merchant into whose lap fortune has been pouring her gifts in handfuls. Here is a mother who is thinking of her son who has just left his home and is sailing on the sea; and there a girl whose heart is rejoicing in the happy dreams of youth. On the right may be a young man who is trembling on the brink of the great temptation of his life, and on the left another who is reeking from some orgy of secret sin. There is endless variety; yet none are uninteresting; and probably there is no one but, if you could meet him exactly where he stands, would respond to the influence which you bring. It arrests men when you are able to show such a knowledge of the human heart that they feel themselves discovered; and it disposes a man to answer to your call if he sees that you are familiar with the circumstances in which he will have to lead the life to which you are inviting him, and that you appreciate the difficulties of the situation. Therefore the more a minister knows of the variety of actual life the better; and, if he is to do really effective work, he must know how to come down from the pulpit and put himself alongside of individuals.[59]

Here I might again recommend the work of visitation and the practice of being accessible at home to the visits of those who come with confidences to communicate; but let me rather close this lecture with a word or two on some of the more favourable opportunities which ministerial life affords for direct dealing with individuals.[60]

One of the best opportunities of this kind is when parents come seeking baptism for their children. When you are speaking in their children's interest, men will welcome an amount of faithfulness which they would not endure at other times. You can show how much their children's welfare in time and eternity may depend on their own religious condition; you can urge the duty of family worship; and you must have very little skill if you cannot get very close to their hearts. Especially when a man comes about the baptism of his first child, he is perhaps in the most favourable state for an earnest talk in which you can ever find him. His soul is opened with tenderness and overawed with the mystery of life; he is longing with his whole heart to do his best for his child; and, if you show him that the best he can do for it is to become connected with the great source of holy influence himself, there is no other occasion on which a good impression is more likely to be made.

The other opportunity which I should like to mention is when the young come to join the Church. I well remember that, when I was a student, there was no part of a minister's duty to which I looked forward with so much fear and trembling as this; for I had the conviction, which I still have, that it is our duty at this crisis to bring the question of personal salvation in the most direct and solemn way before every intending communicant, and that it is ministerial treason to let the opportunity slip. Some of you may be looking forward to this with the same feelings; and, therefore, I am happy to tell you that in practice it is not nearly so difficult as it seems at a distance. The applicants themselves expect you to be faithful; if you are, they will honour you for it, and, if not, they will be disappointed. If they get the opportunity, they are far franker than you would expect. No doubt it is delicate work, and one has to guard against harshness and anything inquisitorial; but it yields the most blessed results. This is the harvest-time of the minister's year, when he sees that his labour is not in vain. Even one such close talk, brought about in this way or otherwise, casts a glow of reality into one's work which does not pass away for weeks; and, if a minister is so highly honoured as to receive many of these confidences, he acquires a skill in laying his finger on the very pulse of his hearers' deepest life which nothing else can give.

FOOTNOTES:

[54] An indication of the intensity with which St. Paul's mind worked upon the subject of the ministry is to be found in the number and variety of his metaphors for it. The following are those which I have noted, but there may be more--nurse (1 Thess. ii. 7), father (1 Cor. iv. 15), gardener (1 Cor. iii. 6), labourer (1 Cor. iii. 9), builder (1 Cor. iii. 10), servant (1 Cor. iv. 1), bondman (2 Tim. ii. 24), steward (1 Cor. iv. 1), ambassador (Eph. vi. 20), soldier (1 Tim. vi. 12), herald (1 Tim. ii. 7), shepherd (Acts xx. 28), workman (2 Tim. ii. 15), athlete (1 Tim. iv. 7), vessel (2 Tim. ii. 21).

[55] "Go where you can do most _for_ men, not where you can get most _from_ men.

"Be more concerned about your ability than about your opportunity, and about your walk with God than either.

"Your sphere is where you are most needed.

"There is no place without its difficulties: by removing you may change them, it may be you will increase them; but you cannot escape them."--PREDIGER.

[56] "A sermon which costs little is worth as much as it has cost. Yet measure not the value of the sermon by the length and hardness of your labour."--DUPANLOUP.

[57] The first Sunday I was in America, I worshipped in the churches of Rev. Dr. W.M. Taylor and Rev. Dr. John Hall, who are, I suppose, the two most eminent ministers of New York; and I was astonished to hear both of them intimate that they would visit in certain streets during the week. There are no ministers anywhere more immersed than these in every kind of public duty; yet they find time for regular pastoral visitation. On coming home, I mentioned this fact to an equally eminent minister in my own country. "Well," said he, "when I came to the city, the elders of my congregation advised me not to visit, and I followed their advice; but it was the worst advice I ever got."

[58] Dr. Marcus Dods.

[59] "Get others to talk: what a man says to you has more influence upon him than all you can say to him.

"It is not the time of sickness so much as the time of convalescence that decides the future life. Remember this, and seize opportunities." --PREDIGER.

[60] "Much of the Gospels is taken up with conversations between Christ and individuals. Teaching so startling and difficult as His, with such an element in it of attraction and hope, naturally drew around Him many who sought to know further what this Gospel meant. He, on His part, was as eager to meet inquirers as they were to seek Him; and we find that He bestowed as much care and pains in expounding the nature of His kingdom to individuals as He did when He was speaking to great multitudes. The audience, if small, was fit. Not only so, but we find that He put Himself in the way of individuals."--NICOLL, _The Incarnate Saviour_.

LECTURE IX.

THE PREACHER AS A THINKER.

Gentlemen, in the foregoing lectures I have adverted very little to the studies, in preparation for the work of the ministry, with which you are at present occupied. Indeed, I have rather ostentatiously kept to a standpoint at some distance from the academic one, for reasons which I explained in the opening lecture. But the clue which I have endeavoured faithfully to follow has brought us at last to this point also; and I welcome the opportunity of saying something about the more intellectual aspects of our work. The subject to-day is the Preacher as a Thinker.

* * * * *

In my last lecture I spoke of the vast sphere of operations assigned to St. Paul and of the almost superhuman exertions which he made to fill it. But what did he exert himself to fill it with? It was not merely to overtake the ground and be himself present in so many countries and cities that he was so zealous. That which drove him on was the glorious message of which he was the bearer, with the sound of which he desired to fill the world. He often combines these two ideas in his writings--that the Gentile world had been committed to him as a trust, to care for the souls which it contained, and that the Gospel had been committed to him as a trust, to be communicated to the Gentiles. These two things were included in his apostolate--on the one hand, the care of the heathen world, and, on the other, the publication of the Gospel.

Of course he had not, like the original apostles, heard the Gospel from the lips of Christ; but he had received it directly from Christ in some other way; and you know how vigorously he claimed that he had not received it from man and was not indebted to the other apostles for it. He frequently calls it his own gospel, and he maintains it to be as authentic and authoritative as that preached by any of the other apostles. How it was revealed to him we cannot tell. This is the same mystery as we encountered in studying the prophets of the Old Testament. Both prophets and apostles speak with a knowledge of the mind and will of God which has a certainty and authority peculiar to their writings. We ought to speak, if we speak at all, with certainty and authority too; but there is a difference between ours and theirs. I know how difficult it is to define the difference; we cover it up with the vague word Inspiration; but I do not see any use in hiding from ourselves that it exists.

Admitting, however, that there is this mystery, yet we can see, in some respects, how the truth, when it came, dealt with St. Paul, and how his mind was exercised about it; and in these respects he is not beyond our imitation.

What I wish to emphasize in this lecture is, that Christianity did specially lay hold of him in the region of the intellect. It is meant to lay hold of all parts of the inner man--the feelings, the conscience, the will, the intellect; and it may lay hold of certain people more fully in one part of their being and of others in another according to their constitutional peculiarities. Some suppose--and perhaps they are not far wrong--that the first preaching of the Gospel consisted of little more than the simple story of the life and death of Jesus; that those who heard it sympathetically began forthwith to live new lives in imitation of Christ; and that this was the most of their Christianity. In a fine and peculiar nature like that of St. John, again, the Gospel caught hold chiefly in the region of the emotions; and his Christianity was a mystical union and fellowship between the Saviour and the soul. St. Paul was not by any means deficient in the other elements of humanity; but he was conspicuously strong in intellect. That is to say, he was one of those natures to which it is a necessity to know the why and the wherefore of everything--of the universe in which they live, of the experiences through which they pass, of the ends which they are called upon to pursue. This natural tendency was strengthened by the training of an educated man. And therefore the Gospel came to him as a message of truth, which cleared up the mysteries of existence and presented the universe to the mind as a realm of order.