Chapter 15

"And here I cannot but record the effect of an actual though undesigned experiment, which I prosecuted for upwards of twelve years among you. For the greater part of that time I could expatiate on the meanness of dishonesty, on the villany of falsehood, on the despicable arts of calumny; in a word, upon all those deformities of character which awaken the natural indignation of the human heart against the pests and the disturbers of human society. Now, could I, upon the strength of these warm expostulations, have got the thief to give up his stealing, and the evil speaker his censoriousness, and the liar his deviations from truth, I should have felt all the repose of one who had gotten his ultimate object. It never occurred to me that all this might have been done, and yet the soul of every hearer have remained in full alienation from God; and that, even could I have established in the bosom of one who stole such a principle of abhorrence at the meanness of dishonesty that he was prevailed upon to steal no more, he might still have retained a heart as completely unturned to God and as totally unpossessed by a principle of love to Him as before. In a word, though I might have made him a more upright and honourable man, I might have left him as destitute of the essence of religious principle as ever. But the interesting fact is, that during the whole of that period in which I made no attempt against the natural enmity of the mind to God; while I was inattentive to the way in which this enmity is dissolved, even by the free offer on the one hand, and the believing acceptance on the other, of the Gospel salvation; while Christ, through whose blood the sinner, who by nature stands afar off, is brought near to the heavenly Lawgiver, whom he has offended, was scarcely ever spoken of, or spoken of in such a way as stripped Him of all the importance of His character and His offices; even at this time I certainly did press the reformations of honour and truth and integrity among my people; but I never once heard of any such reformations having been effected amongst them. If there was anything at all brought about in this way, it was more than ever I got any account of. I am not sensible that all the vehemence with which I urged the virtues and the proprieties of social life had the weight of a feather on the moral habits of my parishioners. And it was not till I got impressed by the utter alienation of the heart in all its desires and affections from God; it was not till reconciliation to Him became the distinct and the prominent object of my ministerial exertions; it was not till I took the Scriptural way of laying the method of reconciliation before them; it was not till the free offer of forgiveness through the blood of Christ was urged upon their acceptance, and the Holy Spirit, given through the channel of Christ's mediatorship to all who ask Him, was set before them as the unceasing object of their dependence and their prayers; in one word, it was not till the contemplations of my people were turned to these great and essential elements in the business of a soul providing for its interest with God and the concerns of its eternity, that I ever heard of any of those subordinate reformations which I aforetime made the earnest and the zealous, but, I am afraid, at the same time the ultimate object of my earlier ministrations. Ye servants, whose scrupulous fidelity has now attracted the notice, and drawn forth in my hearing a delightful testimony from your masters, what mischief you would have done, had your zeal for doctrines and sacraments been accompanied by the sloth and the remissness, and what, in the prevailing tone of moral relaxation, is counted the allowable purloining of your earlier days. But a sense of your Heavenly Master's eye has brought another influence to bear upon you; and, while you are thus striving to adorn the doctrine of God your Saviour in all things, you may, poor as you are, reclaim the great ones of the land to the acknowledgment of the faith. You have at least taught me that to preach Christ is the only effective way of preaching morality in all its branches; and out of your humble cottages have I gathered a lesson, which I pray God I may be enabled to carry with all its simplicity into a wider theatre, and to bring with all the power of its subduing efficacy upon the voices of a more crowded population."

* * * * *

There is nothing which I should more like to leave ringing in your ears than this remarkable statement of my great fellow-countryman. But I cannot close and bid you farewell without expressing the happiness which I have derived from these weeks spent in your society and thanking you for the extremely encouraging attendance with which you have honoured me from first to last. To the authorities of the college, as well as to many citizens of this town, I have to express my indebtedness for an amount of kindness and courtesy which I can never forget, and which will always make my visit to this country one of the pleasantest of memories.

Let us, in parting, commend each other to the grace of God:

O God our Father, the infinite Power, the perfect Wisdom and the immortal Love, in Thy hands are all our ways, and the success of our purposes proceeds from Thee alone. Follow with Thy blessing our intercourse together and the work which we have now completed. Bless this University--its president, its professors and students. May knowledge grow in it from more to more, and, along with knowledge, reverence and love. May those especially who are preparing for the ministry of Thy Son be filled with Thy Spirit, and in due time may they prove faithful stewards of the mysteries of God. Bless them in their studies, in their fellowship with one another, and in their efforts to advance Thy kingdom. We commend each other affectionately to Thee; be our God and our Guide in life and in death, in time and in eternity. For Christ's sake. Amen.

FOOTNOTES:

[61] The earlier President Dwight.

[62] "Great subjects insure solid thinking. Solid thinking prompts a sensible style, an athletic style, on some themes a magnificent style, and on all themes a natural style."--PHELPS, _My Note-book_.

[63] "We owe it to the Church, we owe it to the time in which God has called us to labour, we owe it to the restless and perplexed but often honest minds in whose presence we carry on our ministry, to be not merely a hard-working but a learned clergy. To those great questions which both stir and disquiet men, we are bound to bring that knowledge which will give us a claim to be listened to. 'Know as much as you can;' that ought to be the rule to which an educated clergyman should hold himself forever tied. A clergyman ought to be a _student_, a reader and a thinker, to the very end."--DEAN CHURCH.

[64] Richard Baxter confesses that he deliberately preached over the heads of his people once a year, for the purpose of keeping them humble and showing them what their minister could do every Sunday of the year, if he chose!

[65] "A sentence of Pascal would sometimes shoot more light and life through a sermon than all the commentators upon the text since the days of Noah."--PRINCIPAL RAINY.

[66] Rev. Dr. Henderson, of Crieff, told me a story which illustrates in an amusing yet significant way the change which passed over the religious mind of Scotland in the beginning of the present century. His father, the late Rev. Dr. Henderson, of Glasgow, when newly licensed, was preaching, on the Saturday before a communion, for an extremely Moderate minister of the dignified and pompous school. "I do not know, Mr. Henderson," said the latter, "what is the difference between you evangelicals and us; but I suppose it is that you preach doctrines, while we preach duties." "I do not know about that," said Mr. Henderson; "we preach duties too." "Well," said the old man, "for example, my action sermon to-morrow is to be on lying; and my divisions are--first, the nature of lying; secondly, the sin of lying; and thirdly, the consequences of lying: now what could you add to that?" "Well," replied Mr. Henderson, "I would add two things--first, 'Lie not one to another, seeing ye have put off the old man with his deeds,' and secondly, 'Putting away lying, speak every man truth with his neighbour; for we are members one of another.'" "Mr. Henderson, these suggestions are admirable: I shall add them to my discourse!"

APPENDIX

AN ORDINATION CHARGE

APPENDIX.

AN ORDINATION CHARGE.[67]

I should like to connect what I have to say with a text of Scripture, which you may remember as a motto for this occasion. Take, then, that pastoral exhortation to a young minister in 1 Tim. iv. 16: "Take heed unto thyself, and to the doctrine; continue in them; for in doing this thou shalt both save thyself and them that hear thee."

There are three subjects recommended in this text to one in your position--_first_, yourself; _second_, your doctrine; _third_, those that hear you.

I. _Take heed unto thyself._--Perhaps there is no profession which so thoroughly as ours tests and reveals what is in a man--the stature of his manhood, the mass and quality of his character, the poverty or richness of his mind, the coldness or warmth of his spirituality. These all come out in our work, and become known to our congregation and the community in which we labour.

When a man comes into a neighbourhood, as you are doing now, he is to a large extent an unknown quantity; and it is very touching to observe the exaggeration with which we are generally looked on at first, people attributing to us a sort of indefinite largeness. But it is marvellous how soon the measure of a man is taken, how he finds his level in the community, and people know whether he is a large or a petty man, whether he is a thinker or not, whether he is a deeply religious man or not. The glamour of romance passes off, and everything is seen in the light of common day.

The sooner this takes place the better. A true man does not need to fear it. He is what he is, and nothing else. He cannot by taking thought add one cubit to his stature. Any exaggeration of his image in the minds of others does not in reality make him one inch bigger than he is.

It seems to me to lie at the very root of a right ministerial life to be possessed with this idea--to get quit of everything like pretence and untruthfulness, to wish for no success to which one is not entitled, and to look upon elevation into any position for which one is unfit as a pure calamity.

The man's self--the very thing he is, standing with his bare feet on the bare earth--this is the great concern. This is the self to which you are to take heed--what you really are, what you are growing to, what you may yet become.

All our work is determined by this--the spirit and power of our preaching, the quality of the influence we exert, and the tenor of our walk and conversation. We can no more rise above ourselves than water can rise above its own level. We may, indeed, often fail to do ourselves justice, and sometimes may do ourselves more than justice. But that is only for a moment; the total impression made by ourselves is an unmistakable thing. What is in us must come out, and nothing else. All we say and do is merely the expression of what we are.

Evidently, therefore, there can be nothing so important as carefully to watch over our inner life, and see that it be large, sweet and spiritual, and that it be growing.

Yet the temptations to neglect and overlook this and turn our attention in other directions are terribly strong. The ministerial life is a very outside life; it is lived in the glare of publicity; it is always pouring out. We are continually preaching, addressing meetings, giving private counsel, attending public gatherings, going from home, frequenting church courts, receiving visits, and occupied with details of every kind. We live in a time when all men are busy, and ministers are the busiest of men. From Monday morning till Sunday night the bustle goes on continually.

Our life is in danger of becoming _all_ outside. We are called upon to express ourselves before conviction has time to ripen. Our spirits get too hot and unsettled to allow the dew to fall on them. We are compelled to speak what is merely the recollection of conviction which we had some time ago, and to use past feelings over again. Many a day you will feel this; you will long with your whole heart to escape away somewhere into obscurity, and be able to keep your mouth closed for weeks. You will know the meaning of that great text for ministers, "The talk of the lips tendeth only to penury,"--that is, it shallows the spirit within.

This is what we have to fight against. The people we live among and the hundred details of our calling will steal away our inner life altogether, if they can. And then, what is our outer life worth? It is worth nothing. If the inner life get thin and shallow, the outer life must become a perfunctory discharge of duties. Our preaching will be empty, and our conversation and intercourse unspiritual, unenriching and flavourless. We may please our people for a time by doing all they desire and being at everybody's call; but they will turn round on us in disappointment and anger in the day when, by living merely the outer life, we have become empty, shallow and unprofitable.

Take heed to thyself! If we grow strong and large inwardly, our people will reap the fruit of it in due time: our preaching will have sap and power and unction; and our intercourse will have about it the breath of another world.

We _must_ find time for reading, study, meditation and prayer. We should at least insist on having a large forenoon, up, say, to two o'clock every day, clear of interruptions. These hours of quietness are our real life! It is these that make the ministerial life a grand life. When we are shut in alone, and, the spirit having been silenced and collected by prayer, the mind gets slowly down into the heart of a text, like a bee in a flower, it is like heaven upon earth; it is as if the soul were bathing itself in morning dews; the dust and fret are washed off, and the noises recede into the distance; peace comes; we move aloft in another world--the world of ideas and realities; the mind mounts joyfully from one height to another; it sees the common world far beneath, yet clearly, in its true meaning and size and relations to other worlds. And then one comes down on Sabbath, to speak to the people, calm, strong and clear, like Moses from the mount, and with a true Divine message.

In so doing, my dear brother, thou shalt save thyself. Lose your inner life, and you lose yourself, sure enough; for that _is_ yourself. You will often have to tell your people that salvation is not the one act of conversion, nor the one act of passing through the gate of heaven at last; but the renewal, the sanctification, the growth, into large and symmetrical stature, of the whole character. Tell that to yourself often too. We take it for granted that you are a regenerated man, or we would not have ordained you to be a minister of the Gospel to-day. But it is possible for a man to be regenerate and to be a minister, and yet to remain very worldly, shallow, undeveloped and unsanctified. We who are your brethren in the ministry could tell sad histories in illustration of this out of our own inner life. We could tell you how, in keeping the vineyard of others, we have often neglected our own; and how now, at the end of years of ministerial activity and incessant toil, we turn round and look with dismay at our shallow characters, our unenriched minds, and our lack of spirituality and Christlikeness. O brother! take heed to thyself--save thyself!

II. _Take heed to the Doctrine._--A very little experience of preaching will convince you that in relation to the truth which you have to minister week by week to your people you will have to sustain a double character--that of an interpreter of Scripture and that of a prophet.

Let me first say something of the former. With whatever high-flown notions a man may begin his ministry, yet, if he is to stay for years in a place and keep up a fresh kind of preaching and build up a congregation, delivering such discourses as Scotchmen like to hear, he will find that he must heartily accept the _rôle_ of an interpreter of Scripture, and lean on the Bible as his great support.

This is your work; the Book is put into your hands to-day, that you may unfold its contents to your people, conveying them into their minds by all possible avenues and applying them to all parts of their daily life.

It is a grand task. I cannot help congratulating you on being ordained to the ministry to-day, for this above everything, that the Bible is henceforth to be continually in your hands; that the study of it is to be the work of your life; that you are to be continually sinking and bathing your mind in its truths; and that you are to have the pleasure of bringing forth what you have discovered in it to feed the minds of men. The ministerial profession is to be envied more for this than anything else. I promise you that, if you be true to it, this Book will become dearer to you every day; it will enrich every part of your nature; you will become more and more convinced that it is the Word of God and contains the only remedy for the woes of man.

But be true to it! The Bible will be what I have said to you only if you go deep into it. If you keep to the surface, you will weary of it. There are some ministers who begin their ministry with a certain quantity of religious doctrine in their mind, and what they do all their life afterwards is to pick out texts and make them into vessels to hold so much of it. The vessels are of different shapes and sizes, but they are all filled with the same thing; and oh! it is poor stuff, however orthodox and evangelical it may seem.

To become a dearly loved friend and an endless source of intellectual and spiritual delight, the Bible must be thoroughly studied. We must not pour our ideas into it, but apply our minds to it and faithfully receive the impressions which it makes on them. One learns thus to trust the Bible as an inexhaustible resource and lean back upon it with all one's might. It is only such preaching, enriching itself out of the wealth of the Bible and getting from it freshness, variety and power, that can build up a congregation and satisfy the minds of really living Christians.

The intellectual demand on the pulpit is rapidly rising. I should like to draw your earnest attention to a revolution which is silently taking place in Scotland, but is receiving from very few the notice which it deserves. I refer to the changes that are being made by the new system of national education. No one can have travelled much for several years past through this part of the island without his attention being attracted by the new and imposing school buildings rising in almost every parish. These are the index of a revolution; for inside, in their management and in the efficiency of the education, there has also been an immense change. I venture to say that nothing which has taken place in Scotland this century--and I am remembering both the Reform Bill and the Disruption--will be found to have been of more importance. There will be a far more educated Scotland to preach to in a short time, which will demand of the ministry a high intellectual standard. It is a just demand. Our people should go away from the church feeling that they have received new and interesting information, that their intellects have been illuminated by fresh and great ideas, and that to hear their minister regularly is a liberal education.

Nothing will meet this demand except thorough study of Scripture by minds equipped with all the technical helps, as well as enriched by the constant reading of the best literature, both on our own and kindred subjects. One of our hymns says that the Bible "gives a light to every age; it gives, but borrows none." Nothing could be more untrue. The Bible borrows light from every age and from every department of human knowledge. Whatever especially makes us acquainted with the mysterious depths of human nature is deserving of our attention. The Bible and human nature call to each other like deep unto deep. Every addition to our knowledge of man will be a new key to open the secrets of the Word; and the deeper you go in your preaching into the mysteries of the Word, the more subtle and powerful will be the springs you touch in the minds and hearts of your hearers.

But preparation of this sort for the pulpit is not easy. It requires time, self-conquest and hard work. Perhaps the greatest ministerial temptation is idleness in study--not in going about and doing something, but in finding and rightly using precious hours in one's library, avoiding reverie and light or desultory reading, and sticking hard and fast to the Sabbath work. I, for one, must confess that I have had, and still have, a terrible battle to fight for this. No men have their time so much at their own disposal as we. I often wish we had regular office-hours, like business men; but even that would not remedy the evil, for every man shut up alone in a study is not studying. Nothing can remedy it but faithfulness to duty and love of work.

You will find it necessary to be hard at it from Tuesday morning to Saturday night. If you lecture, as I trust you will--for it brings one, far more than sermonising, into contact with Scripture--you will know your subject at once, and be able to begin to read on it. The text of the other discourse should be got by the middle of the week at latest, and the more elaborate of the two finished on Friday. This makes a hard week; but it has its reward. There are few moods more splendid than a preacher's when, after a hard week's work, during which his mind has been incessantly active on the truth of God and his spirit exalted by communion with the Divine Spirit, he appears before his congregation on Sabbath, knowing he has an honestly gotten message to lavish on them; just as there can be no coward and craven more abject than a minister with any conscience who appears in the pulpit after an idle, dishonest week, to cheat his congregation with a diet of fragments seasoned with counterfeit fervour.

But, besides being an interpreter of Scripture, a true minister fills the still higher position of a prophet. This congregation has asked you to become its spiritual overseer. But a minister is no minister unless he come to his sphere of labour under a far higher sanction--unless he be sent from God, with a message in his heart which he is burning to pour forth upon men. An apostle (that is, a messenger sent from God) and a prophet (that is, a man whose lips are impatient to speak the Divine message which his heart is full of) every true minister must be. I trust you have such a message, the substance of which you could at this moment, if called upon, speak out in very few words. There is something wrong if from a man's preaching his hearers do not gather by degrees a scheme of doctrine--a message which the plainest of them could give account of.

What this message should be, there exists no doubt at all in the Church of which you have to-day been ordained a minister. It can be nothing else than the evangelical scheme, as it has been understood and expounded by the greatest and most godly minds in all generations of the Church and preached with fresh power in this country since the beginning of the present century. It has proved itself the power of God, to the revival of the Church and the conversion of souls, wherever it has been faithfully proclaimed; and it is a great trust which is committed to your hands to-day to be one of its heralds and conservators.