brother are entitled to this treasure, as well as those of the first age. Keep your mind'-he added--'believingly attentive to this always”—Lo, I am with you, to qualify and succeed you in whatever work I call you to. "Lo, I am with you," to comfort you by my presence and Spirit, when your hearts are grieved. Lo, I am with you," to defend and strengthen you in trials, though all men forsake you. While he stands with you, there can be no just cause of fear or faintness. You need no other encouragement. This you shall never want, if you continue faithful: and hereupon you may conclude "The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom."1 2 Thus does every view of our office encourage us to increased exertion and devotedness; so that in the midst of many painful exercises of faith and patience, we can "thank God and take courage." None, who have devoted themselves in simplicity to the work, will hesitate in subscribing to Mr. Scott's testimony-With all my discouragements and sinful despondency; in my better moments, I can think of no work worth doing compared with this. Had I a thousand lives, I would willingly spend them in it: and had I as many sons, I should gladly devote them to it." CHAPTER VI. THE QUALIFICATIONS OF THE CHRISTIAN MINISTRY. MR. NEWTON's important remark may be considered as an axiom-"None but he who made the world can make a Minister of the Gospel." He thus proceeds to illustrate his position (for it cannot be thought to need any proof)—“If a young man has capacity; culture and application may make him a scholar, a philosopher, or an orator; but a true Minister must have certain principles, motives, feelings, and aims, which no industry or endeavours of men can either acquire or communicate. They must be given from above, or they cannot be received." 1 D. Williams on the Ministerial Office, 1708. pp. 43, 44. 2 Ab humi repentibus curis erigat animum tuum considerata functionis dignitas: a prevaricatione deterreret delegantis dignitas: Socordiam excludat muneris difficultas. Industriam ac vigilantiam exstimulet præmii magnitudo, quod non ab hominibus, sed a Deo erit expectandum. Erasm. Eccles. p. 193. 3 Scott's Life, pp. 343, 344. - 4 Newton's Works, Vol. v. p. 62. These principles, wrought out and exhibited in their practical influence and application, will furnish a complete view of the necessary qualifications for the Christian Ministry. There is something so fearfully responsible in entering upon this work with incompetent abilities, that the man can scarcely have felt any serious concern for his own soul, for the immortal interests of his fellowsinners, or for the welfare of the Church of God, whose mind has not been more or less exercised upon the ground of personal unfitness. When we see the most "able Minister of the New Testament" that the Church has ever known, deeply penetrated, and indeed well-nigh overwhelmed,1 with the sense of the "necessity laid upon him”—we may well be ashamed, that with qualifications far inferior, our sense of obligation should be less accurate and constraining. In our discussion of this subject we assume a suitable measure of natural and intellectual endowments, as well as their conscientious improvement of them. As to spiritual qualifications, we would be careful neither to lower, exceed, or deviate from, the Scriptural standard. It is obvious that all requisites (though none without bearing upon the efficiency of the Ministration) are not of equal moment. We must therefore distinguish between what is desirable and what is essential-between what is wanting from immaturity or inexperience, or in the substance and character of the man-and again, between that deficiency, which incapacitates for the work, and a comparative measure of unfitness, as contrasted with Ministers of acknowledged eminence.-"There are diversities of gifts," and "differences of administration" of the same gifts, under "the same Spirit and the same Lord." But under all circumstances, the Divine call to this sacred office will be evidenced by a supply of competent qualifications for its discharge. In "considering the Apostle and High Priest of our profession, Christ Jesus," we witness a most harmonious combination of seemingly opposite characteristics. The Ministry of our Lord was distinguished by the dignity of God, and the sympathy of a man and a brother--by the authority of the commissioned delegate of his Father, and yet by the humility of a servant, who "came not to be ministered unto, but to minister." If "he taught as one having authority," yet were they "gracious words which proceeded out of his mouth," tempered with "the meekness of wisdom" and the 12 Cor. ii. 16. 4 Matt. xx. 28. 21 Cor. xii. 4, 5. 3 Heb. iii. 1. gentleness" of love. Indeed, the several features of his Ministerial character furnish the most accurate standard of our official qualifications, and the explicit directory for every exercise of our office, public or private. But, lest we should despond in our infinite remove from this standard of perfection, let us mark this high function, as administered by "men of like passions with ourselves," and yet by the grace of their Great Master, following closely in his steps. A rich treasure of instruction will be found in an attentive perusal of the Acts of the Apostles. The Epistles will also furnish a complete portraiture of the character, no less than a comprehensive system of the doctrines of the Christian Ministry. The different traits of St. Paul's Ministry-as they break forth in the natural flow of his writings, and the brief sketches which he occasionally intersperses embody the various particulars of his invaluable didactic instructions. Quesnel has drawn out no less than thirty-three individualities of the sacred character from a single chapter.1 The incidental mention of Epaphroditus introduces some of the primary qualifications for this holy work. Paul speaks of him as his "brother" a sincere Christian. He marks his sympathy, diligence, and perseverance, as his "fellow-soldier;" his "endurance of hardness" as his "fellow-labourer;" his tender attachment to his flock, in longing to relieve them from needless anxiety on his account ; and his high estimation of his Master's service, as dearer to him than life itself."2 I. In taking a general view of Ministerial qualifications, we must remark—that, if the ministry be a spiritual work, a corresponding spiritual character seems to be required in its administrators. Whatever be the value of human literature in a minister; unconnected with this prime qualification, its influence will prove unprofitable—if not prejudicial-to his work. The Scripture justly insists that Ministers should be "holy" in a peculiar sense men of God-men taught of God-men consecrated to God by a daily surrender of their time and talents to his service-men of singleness of purpose-living in their work-living altogether but for one end; and for the promotion of this end, "moved by none of the afflictions that await them; neither counting their life dear to them, 1 1 Thess. ii.; and again, twenty-one, from a part only of another chapter (2 Cor. vi. 1-12); ten from two verses in a third chapter (Col. i. 28, 29.) Indeed his commentary throughout exhibits a deep study of the Pastoral Office, and an accurate exhibition in detail of its duties, obligations, and encouragements. 2 Phil. ii. 25-30. Some beautiful touches are given also of the character of Timothy, verses 19-22. 3 Titus i. 8. Compare ii. 7. 2 Cor. vi. 4-6. 1 Tim. iv. 12, with Exodus xxviii. 36. 4 It is excellently remarked by Erasmus-Qui cupit juxta Paulum esse didaktikos det operam, ut prius sit Oɛodidaκros-i. e. Divinitus edoctus. Eccles. Lib. i. pp. 4, 5. 1 so that they might finish their course with joy, and the Ministry which they have received of the Lord Jesus, to testify the Gospel of the grace of God." Such was the Apostle Paul, the living exemplar of his own instructions-as he drew them out in that charge to the Elders of Ephesus, which might serve as an admirable pattern for our episcopal charges; and of which Baxter truly observed, 'that it better deserveth a twelvemonth's study, than most things that young students do lay out their time in.' 'O brethren,' (continues this earnest pleader for his Master) 'write it on your study doors, or set it as your copy in capital letters, still before your eyes. Could we but well learn two or three lines of it, what preachers should we be! Write all this upon your hearts, and it will do yourselves and the Church more good than twenty years' study of those lower things, which, though they get you greater applause in the world, yet separated from these, will make you but sounding brass and tinkling cymbals."2 It is evident, however, that this Ministerial standard pre-supposes a deep tone of experimental and devotional character-habitually exercised in self-denial, prominently marked by love to the Saviour, and to the souls of sinners; and practically exhibited in a blameless3 consistency of conduct. The Apostle justly pronounces "a novice" to be disqualified for this holy work. The bare existence of religion provides but slender materials for this important 1 Acts xx. 17-35. 2 Reformed Pastor. 3 Some of Erasmus' terms are far too unmeasured-In Ecclesiasta hæc imprimis spectanda sunt, ut cor habeat ab omnibus vitiis et cupiditatibus humanis mundum.'-(He goes on, however, in his best style of terseness and accuracy of description,) 'ut vitam habeat non tantum a criminibus, sed et suspicione, specieque criminum, puram, inculpatam; ut spiritum habeat adversus omnes Satanæ machinas firmum, adamantinum, incôncussum: ut mentem igneam, et ad bene merendum de omnibus flagrantem; ut animum habeat sapientem ad condiendam populi stultitiam, cor habeat prudens et oculatum; ut facile dispiciat quid silendum, quidve dicendum, et apud quos, quo tempore, quo modo, temperanda oratio. Qui cum Paulo sciat mutare vocem, et omnia fieri omnibus, utcunque viderit saluti auditorem expedire. Nam hunc unicum oportet esse scopum, ad quem Ecclesiastes rationes suas omnes dirigat; a quo si deflecteris oculos, continuo fit, ut quo magis instructus fueris ad dicendum eo majorem invehas perniciem in gregem Dominicam.' Eccles. Lib. i. p. 10. We may compare with this, another finished portrait of the Christian Minister from the pen of the admirable Vitringa. Quanti igitur facias fidum servum Christi, doctorem evangelii, animo rectum, gloriæ Divinæ et salutis hominum studio flagrantem; non quærentem quæ sint hominum, sed homines; non quæ sua sunt, sed quæ Domini; a Spiritu Sancto doctum, viarum Dei per experientiam peritum; castis purisque moribus; virtutes pietatis, modestiæ, mansuetudinis, želi, prudentiæ, gravitatis, docentem exemplo; qui instar lampadis impositus candelabro, omnibus, qui in domo sunt lucem præfert; omnibus salutis suæ cupidis, tum viam salutis demonstrat, tum ipsam gratiam et salutem conditionibus evangelicis dispensat! Quoquo incedit, lux est. Quoquo se vertit, salus est. Ubi aperit, sal est. Ubique carus, venerabilis, non minus solatii aliis impertit, quam ipse sibi solatio est; post decursum vitæ ac laborum studium tandem ausurus se Domino ac Judici suo sistere cum fiducia, et libero ore, administrationes suæ reddere rationem, secundum formulam: 'Duo talenta a te accepi. Domine: totidem lucratus cum sorte tibi reddo." Pref. animadv. ad method. Homil. A third striking sketch will be found Chrysost. De Sacerd. Lib. iii. 16. 4 1 Tim. iii. 6. Comp. note 2, pp. 14, 15. Bowles' Pastor. Lib. i. c. 13. function. A babe in grace and knowledge is palpably incompetent to become " a teacher of babes," much more a guide of the fathers. The school of adversity, of discipline, and of experience, united with study and heavenly influence, can alone give “the tongue of the learned." Some measure of eminence and an habitual aim towards greater eminence are indispensable for Ministerial completeness; nor will they fail to be acquired in the diligent use of the means of Divine appointment-the word of God and prayer. II. Spiritual attainments also must be combined with a spiritual character-including chiefly a clear and comprehensive view of the evangelical system. However we may admire the simplicity of the Gospel, (consisting only of a few leading ideas, and included often in a single verse1) and admit an experimental acquaintance with its elementary principles, "as able to make wise unto salvation;" yet the Scripture, in its comprehensive extent, is given for a variety of important purposes, and for this express intent; "that the man," or the Minister, "of God" (who seems to be chiefly meant) might be perfect, thoroughly furnished unto all good works."* The solid establishment of the people may be materially hindered by the Minister's contracted statement, crude interpretations, or misdirected Scriptural application. His furniture for his work must therefore include a store of knowledge far beyond a bare sufficiency for personal salvation. "The priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of Hosts." He must be the "householder-instructed into the kingdom of heaven, which bringeth forth out of his treasure things new and old."4 Without this store he is incompetent for the great end of his work-" to speak unto men to 2 2 Tim. iii. 16, 17. 3 Malachi ii. 7. 1 Such as John iii. 16, or 1 Tim. i. 15. 4 Matthew xiii. 52. The cursory perusal of a few books,' (as Dr. Owen well observes) 'is thought sufficient to make any man wise enough to be a Minister. And not a few undertake ordinarily to be teachers of others, who would scarcely be admitted as tolerable disciples in a well-ordered church. But there belongeth more unto this wisdom, knowledge, and understanding than most men are aware of. Were the nature of it duly considered, and withal the necessity of it to the Ministry of the Gospel, probably some would not so rush on the work as they do, which they have no provision of ability for the performance of. It is, in brief, such a comprehension of the scope and end of the Scripture, of the revelation of God therein; such an acquaintance with the system of particular doctrinal truths in their rise, tendency, and use; such a habit of mind in judging of spiritual things, and comparing them one with another; such a distinct insight into the springs and course of the mystery of the love, grace, and will of God in Christ, as enables them, in whom it is, to declare the counsel of God, to make known the way of life, of faith, and obedience unto others, and to instruct them in their whole duty to God and man therein. This the Apostle calls his "knowledge in the mystery of Christ,' which he manifested in his writings. For as the Gospel, the dispensation and declaration which is committed unto the Ministers of the Church, is "the wisdom of God in a mystery;" so their principal duty is, to become so wise and understanding in that mystery, as that they may be able to declare it to others, without which they have no Ministry committed unto them by Jesus Christ.' Owen's Pneumatologia. |