Chapter IV: Front Matter (4)

Let our supplications also ascend before thee, for the whole race of mankind. Send thy word unto all the ends of the earth, and let it be the savour of life unto all that hear it. Be gracious to this our native land. O do thou rule all our rulers, counsel all our counsellors, teach all our teachers, and order all the public affairs to thy glory. Turn from us the judgments which we feel or fear; continue thy blessings to our souls and bodies, and notwithstanding all our provocations, be thou still our God, and let us be thy people. Have compassion on all the children of affliction, and sanctify thy fatherly corrections to them. Be gracious to all our friends and neighbours. Reward our benefactors. Bless our relations with the best of thy blessings, with thy fear and love. Preserve us from our enemies, and reconcile them both to us and to thyself. O that all the habitations of Christians may be houses of prayer! And be thou especially kind to the several families where thy blessed name is called upon. Let thy blessing rest upon us of this family. Bless all our present estates to us; and fit us all for whatsoever thou shall be pleased to call us to. O teach us _how to want and how to abound_. In every condition secure our hearts to thyself; and make us ever to approve ourselves sincere and faithful in thy service.

And now, O Father of mercies, be pleased to accept our evening sacrifice of praise and thanksgiving. O that thou wouldst imprint and preserve upon our hearts a lively sense of all thy kindness to us; that our souls may bless thee, and all that is within us may praise thy holy name. Yea, let us give thee thanks from the ground of the heart, and praise our God, while we have our being, for all thy patience with us, thy care over us, and thy continual mercy to us, blessed be thy name, O Lord God, our heavenly Father, and unto thee, with the Son of thy love, and Spirit of grace, be all thanks and praise, now and for evermore.

* * * * *

FRIDAY MORNING.

O LORD God, _merciful and gracious, long-suffering and abundant in goodness and truth_; thou _keepest mercy for thousands; thou pardonest iniquity and transgression and sin. How excellent is thy loving kindness, O_ God! _The children of men shall put their trust under the shadow of thy wings!_ And therefore do we still look up to that bountiful hand, from whence we have received all our good things. O Lord our God, be favourable unto us; as thou usest to be unto those that love thy holy name! O look not upon the sin of our nature, nor the sins of our hearts and lives, which are more than we can remember, and greater than we can express. It is of the Lord’s mercies that we are not consumed, because thy compassions fail not. But thou lookest upon the face of thine anointed, who was manifested to take away our sins: by whom it is that we have the access unto the Majesty on high.

O God, be merciful to us miserable sinners; for his sake whom _thou hast exalted, to be a prince and a Saviour, to give repentance_ unto thy people _and forgiveness of sins_. Be merciful O God, be merciful unto our souls which have greatly sinned against thee. O heal our backslidings: renew us to repentance: establish our hearts in thy fear and love; and establish our goings in thy way, that our footsteps slip not. Let us waver no more; let us never more be weary or faint in our minds. Let us not revolt from thee, or turn to folly again, after thou hast spoken peace to our souls: but may we go on conquering and to conquer all the enemies of our souls, and all the hindrances of our salvation, till thou hast bruised Satan under our feet.

Seeing there is in Christ Jesus an infinite fulness of all that we can want or wish, O that we may all receive of his fulness, grace upon grace! Grace to pardon our sins, and subdue our iniquities; to justify our persons, and to sanctify our souls: and to compleat that holy change, that renewal of our hearts, whereby we may be transformed into that blessed image wherein thou didst create us. O make us all meet to be partakers of the inheritance of thy saints in light.

And teach us, O God, to use this world without abusing it: and to receive the things needful for the body, without losing our part in thy love, which is better than life itself. Whatever we have of this world, O may we have the same with thy leave and love; sanctified to us by the word of God and by prayer; and by the right improvement thereof to thy glory. And whatever we want of worldly things, leave us not destitute of the _things that accompany salvation_; but adorn our souls with all such graces of thy holy Spirit, that we may adorn the doctrine of God our Saviour in all things.

And now, that thou hast renewed our lives and thy mercies to us this morning, help us to renew our desires and resolutions, and endeavours to live in obedience to thy holy will. O restrain us from the sins into which we are most prone to fall, and quicken us to the duties we are most averse to perform. And grant that we may think and speak, and will and do, the things becoming the children of our heavenly Father; and so find the strong consolation of thy gracious acceptance in Jesus Christ our Saviour: who, when we pray, hath taught us to say, “Our Father, &c.”

* * * * *

FRIDAY EVENING.

O LORD, thou wast before all, thou art above all, and thy years shall not fail. Thou art the searcher of our hearts. Thou knowest the dulness and hardness, the vanity and deceitfulness of them: we were born sinners, and so have we lived. We have added sin to sin. We have abused thy great and manifold mercies, tempted thy patience, and despised thy goodness. And justly mightest thou have cast us into outer darkness, where is wailing and gnashing of teeth.

But of thy loving kindnesses there is no number. Thou still callest us to return to thee: and _whosoever cometh to thee, thou wilt in no wise cast out_. O meet us with thy heavenly grace, that we may be able to come to thee. Be thou graciously pleased to stretch forth thy hand, and loose the chains wherewith our souls are entangled. O free us from every weight of sin, from every yoke of bondage. O help us to feel, and bewail, and forsake all our sins. And let us never want the comfortable assurance of thy forgiveness of them, thy acceptance of us, and thy love to us, in the blessed Son of thy eternal love.

Thou art never weary, O Lord, of doing us good. Let us never be weary of doing thee service. But as thou hast pleasure in the prosperity of thy servants, so let us take pleasure in the service of our Lord, and abound in thy work, and in thy love and praise evermore. O fill up all that is wanting, reform whatever is amiss in us, and perfect the thing that concerneth us. Let the witness of thy pardoning love ever abide in all our hearts. O speak into every one of our souls the peace which passeth all understanding: and let us always look upon thee as our Father, reconciled to us in Jesus Christ.

In his great name we cry unto thee in the behalf of the whole race of mankind. O that all the ends of the earth may see the salvation of our God. Continue thy mercies to this sinful land; teach us at length to know thy will concerning us: and oh! turn thou all our hearts unto thee, as the heart of one man. Bless the king; O Lord prolong his days and prosper his government; make him always a _terror to evil-doers, and a praise to them that do well_. And grant unto all magistrates and ministers of thy word, a continual supply of all the needful gifts and graces of the holy Spirit. Be thou a father to the fatherless, a husband to the widow, a refuge to the oppressed, a physician to the sick, a helper of the friendless, a God of consolation to the sorrowful and distressed. Bless to us whatsoever thou art pleased to allot us, and every thing that befals us. Make all work for our good, to build us up in thy grace, and to help us on to thy glory.

Continue thy fatherly care over us this night. O preserve and defend, and bless and keep us, that no evil may befal us, _nor any plague come nigh our dwelling_. Give us comfortable sleep to strengthen us for thy service. And whenever thou callest us to the sleep of death, let us chearfully resign our spirits into thy hands, through the riches of thy grace, and the worthiness of thy Son, in whose merits and mediation alone we put our trust. And for all that he hath done and suffered for us, to thy name, O blessed God of our salvation, be the praise, and honour, and glory, given by us and all thy people, now and for evermore. “Our Father, &c.”

* * * * *

SATURDAY MORNING.

WE present ourselves before thee, O Lord our God, to pay our tribute of prayer and thanksgiving; desiring thee mercifully to accept us and our services, at the hands of Jesus Christ. In his great name we come to beg thy pardon and peace, the increase of thy grace, and the tokens of thy love. For we are not worthy of the least of thy mercies. But worthy is the Lamb that was slain to take away the sin of the world; for whose sake thou wilt give us all things. For he hath fulfilled those holy laws which we had broken, and perfectly satisfied for our offences. And in him thou art a God gracious and merciful to those who deserve nothing but punishment.

O merciful Father, regard not what we have done _against thee_: but what our blessed Saviour hath done _for us_. Regard not what we have made ourselves; but what he is made unto us of thee our God. O that Christ may be to every one of our souls, _wisdom and righteousness, sanctification, and redemption_! That his precious _blood_ may _cleanse us from all our sins_; and that thy holy Spirit may renew and sanctify our souls. May he crucify our flesh with its affections and lusts, and mortify all our members which are upon earth. O let not _sin reign in our mortal bodies, that we should obey it in the lusts thereof_; but _being made free from sin, let us be the servants of righteousness_. Let us approve our hearts to thee, and let all our ways be pleasing in thy sight.

O teach us to know thee our God, and Jesus Christ whom thou hast sent: and enable us to do thy will on earth, as it is done in heaven. Give us to fear thee and to love thee, to trust and delight in thee, and to cleave to thee with full purpose of heart, that no temptations may draw us or drive us from thee; but that all thy dispensations to us and thy dealings with us may be the messengers of thy love to our souls. Quicken us, O Lord, in our dulness, that we may not serve thee in a lifeless and listless manner: but may abound in thy work, and be fervent in spirit, serving the Lord. And make us faithful in all our intercourse with our neighbour, that we may be ready to do good and bear evil, that we may be just and kind, merciful and meek, peaceable and patient, sober and temperate, humble and self-denying, inoffensive and useful in the world; that so glorifying thee here, we may be glorified with thee in thy heavenly kingdom.

Day by day we magnify thee, O Lord, who makest every day an addition to thy mercies. We bless thee for preserving us the night past, and for the rest thou gavest us therein. O cause us to hear thy loving kindness in the morning; for in thee do we trust. Cause us to know the way wherein we shall go, for we lift up our souls unto thee. O take not thy holy Spirit from us: but direct all our ways to please thee our God. Help us to see thy power, to own thy presence, to admire thy wisdom, and to love thy goodness in all thy creatures: and by all, draw our hearts still nearer to thee. Such thy mercy and grace we beg for ourselves, and all ours and thine every where, in our great Mediator’s blessed words.

“Our Father, &c.”

* * * * *

SATURDAY EVENING.

O LORD our God, thou art infinitely good, and thou hast shewed us what is good. Thou sendest out thy light and thy truth, that they may guide us, and makest plain thy way before our face. Thou givest us many opportunities and advantages, to quicken and further us in thy service. We have _line upon line_, and _precept upon precept_; thy messengers early and late, to open and apply thy word, to call and warn, to direct and exhort us with all long-suffering. But how little have we improved all the precious talents, which thou hast put into our hands! O Lord, thou mightest justly take away the gospel of thy kingdom from us, and give it unto another people, who would bring forth the fruits thereof. Because thou hast called and we refused, thou hast stretched forth thy hands, and we have not regarded, thou mightest leave us to our own perverseness and impenitence, till our iniquities became our ruin.

But, O Lord God, enter not thus into judgment with thy servants. Pardon all our contempt of thy word, and our not profiting thereby. And help us for the time to come, better to improve the blessed opportunities set before us. _As the rain descends from heaven and returns not thither, but waters the earth and maketh it fruitful: so let not thy word return unto thee void, but prosper in the work whereunto thou sendest it._ O make it effectual to build us all up, in the true fear and love of God, and in the right knowledge and faith of our Lord Jesus Christ.

O gracious God, may thy Spirit cause thy word to work thoroughly and successfully in all our hearts. And as we daily _receive, how we ought to walk and to please thee_ our God; so help us to _walk worthy of the Lord, unto all well-pleasing_: increasing in the knowledge and love of thee, and abounding more and more in every good work, which is pleasing in thy sight, through Jesus Christ.

At his hands, O Lord our God, we beg thy gracious acceptance, of our humble praise and thanksgiving, for all thy blessings, spiritual and temporal, so freely conferred upon us. We praise thee for all the comforts and conveniencies of this life, and for all the means and hopes of a better: particularly for what we have received this day; the food of our souls set before us; the word of salvation sounding in our ears, and the Spirit of God striving with our hearts. O withdraw not thy tender mercies from us, but still continue thy accustomed goodness, and increase thy grace and heavenly blessings upon us, and rejoice over us to do us good.

In mercy pass by all which thy most pure and holy eyes have seen amiss in us this day. Forgive the iniquities of our holy things; overlook all our sins and failings, through our great Mediator and Redeemer, who ever lives at thy right-hand to make intercession for us. And for Jesus Christ, and all which thou art pleased to give us together with him; _not unto us, O Lord, but unto thy name_ be all the praise and honour and glory, humbly ascribed by us, and all thy church, now and for evermore!

“Our Father, &c.”

An ADDRESS to the
CLERGY.

_Brethren and Fathers_,

LET it not be imputed to forwardness, vanity or presumption, that one who is of little esteem in the church, takes upon him thus to address a body of people, to many of whom he owes the highest reverence. I owe a still higher regard to him who I believe requires this at my hands; to the great bishop of our souls; before whom both you and I must shortly give an account of our stewardship. It is a debt I owe to love, to real, disinterested affection, to declare what has long been the burden of my soul. And may the God of love enable you to read these lines, in the same spirit wherewith they were wrote! It will easily appear to an unprejudiced reader, that I do not speak from a spirit of anger or resentment. I know well, _the wrath of man worketh not the righteousness of God_. Much less would I utter one word out of _contempt_; a spirit justly abhorred by God and man. Neither of these can consist with that earnest, tender love, which is the motive of my present undertaking. In this spirit I desire to _cast_ my _bread upon the waters_; it is enough, if I _find it again after many days_.

Meantime you are sensible, love does not forbid, but rather require plainness of speech. Has it not often constrained you as well as me, to lay aside not only disguise, but reserve also? And _by manifestation of the truth to commend ourselves to every man’s conscience in the sight of God_? And while I endeavour to do this, let me earnestly entreat you, for the love of God, for the love of your own soul, for the love of the souls committed to your charge, yea, and of the whole church of _Christ_, do not bias your mind, by thinking _who_ it is that speaks; but impartially consider, _what_ is spoken. And if it be false or foolish, reject it: but do not reject _the words of truth and soberness_.

My first design was, to offer a few plain thoughts to the clergy of our own church only. But upon farther reflection, I see no cause for being so _straitened in my own bowels_. I am a debtor to all: and therefore though I primarily speak to them with whom I am more immediately connected, yet I would not be understood to exclude any, of whatsoever denomination, whom God has called to _watch over the souls of others, as they that must give account_.

In order to our giving this account with joy, are there not two things which it highly imports us to consider, _first_, What manner of men ought we to be? _Secondly_, Are we such, or are we not?

I. And, _first_, If we are _overseers over the church of God, which he hath bought with his own blood_, what manner of men ought we to be, in _gifts_ as well as in _grace_?

(1.) To begin with _gifts_, and 1. with those that are from _nature_. Ought not a minister to have, _1st_, A good understanding? A clear apprehension, a sound judgment, and a capacity of reasoning with some closeness? Is not this necessary in an high degree for the work of the ministry? Otherwise how will he be able to understand the various states of those under his care? Or to steer them through a thousand difficulties and dangers, to the haven where they would be? Is it not necessary, with respect to the numerous enemies whom he has to encounter? Can a fool cope with all the men that know not God? And with all the spirits of darkness? Nay, he will neither be aware of the devices of _Satan_, nor the craftiness of his children.

_2dly_, Is it not highly expedient that a guide of souls should have likewise some liveliness and readiness of thought? Or how will he be able, when need requires, to _answer a fool according to his folly_? How frequent is this need? Seeing we almost every where meet with those empty, yet petulant creatures, who are far _wiser in their own eyes, than seven men that can render a reason_. Reasoning therefore is not the weapon to be used with them. You cannot deal with them thus. They scorn being _convinced_; nor can they be _silenced_, but in their own way.

_3dly_, To a sound understanding, and a lively turn of thought, should be joined a good _memory_: if it may be, _ready_, that you may make whatever occurs in reading or conversation, your own; but however, _retentive_, lest we be _ever learning, and never able to come to the knowledge of the truth_. On the contrary, _every scribe instructed unto the kingdom of heaven_, every teacher fitted for his work, _is like an housholder who bringeth out of his treasures things new and old_.

2. And as to _acquired endowments_, can he take one step aright, without, first, a competent share of _knowledge_? A knowledge, _1st_, of his own office; of the high trust in which he stands, the important work to which he is called? Is there any hope that a man should discharge his office well, if he knows not what it is? That he should acquit himself faithfully of a trust, the very nature whereof he does not understand? Nay: if he _knows_ not the work God has given him to do, he cannot _finish_ it.

_2dly_, No less necessary is a knowledge of the _scriptures_, which teach us how to teach others: yea, a knowledge of all the scriptures; seeing scripture interprets scripture; one part fixing the sense of another. So that whether it be true or not, that every good textuary is a good divine, it is certain, none can be a good divine who is not a good textuary. None else can be _mighty in the scriptures_; able both to instruct, and to stop the mouths of gainsayers.

In order to do this accurately, ought he not to know the literal meaning of every word, verse and chapter, without which there can be no firm foundation on which the spiritual meaning can be built? Should he not likewise be able to deduce the proper corollaries, speculative and practical, from each text; to solve the difficulties which arise, and answer the objections which are or may be raised against it; and to make a suitable application of all, to the consciences of his hearers?

_3dly_, But can he do this, in the most effectual manner, without a knowledge of the _original tongues_? Without this, will he not frequently be at a stand, even as to texts which regard practice only? But he will be under still greater difficulties, with respect to controverted scriptures. He will be ill able to rescue these out of the hands of any man of learning that would pervert them: for whenever an appeal is made to the original, his mouth is stopt at once.

_4thly_, Is not a knowledge of profane _history_ likewise, of antient customs, of chronology and geography, tho’ not absolutely necessary, yet highly expedient for him that would throughly understand the scriptures? Since the want even of this knowledge is but poorly supplied by reading the comments of other men.

_5thly_, Some knowledge of the _sciences_ also, is (to say the least) equally _expedient_. Nay, may we not say, that the knowledge of one (whether art or science) altho’ now quite unfashionable, is even _necessary_, next, and in order to, the knowledge of the scripture itself? I mean, _logic_. For what is this, if rightly understood, but the _art of good sense_? Of apprehending things clearly, judging truly, and reasoning conclusively? What is it, viewed in another light, but the _art of learning and teaching_? Whether by convincing or persuading? What is there then, in the whole compass of _science_, to be desired in comparison of it?

Is not some acquaintance with what has been termed The second part of logic, _metaphysicks_, if not so necessary as this, yet highly expedient, 1. In order to clear our apprehension (without which it is impossible either to judge correctly, or to reason closely or conclusively) by ranging our ideas under general heads: and, 2. In order to understand many useful writers, who can very hardly be understood without it?

Should not a minister be acquainted too with at least the general grounds of _natural philosophy_? Is not this a great help to the accurate understanding several passages of scripture? Assisted by this, he may himself comprehend, and on proper occasions explain to others, how _the invisible things of |God| are seen from the creation of the world? how the heavens declare the glory of |God|, and the firmament sheweth his handy work_: till they cry out, _O |Lord|, how manifold are thy works! In wisdom hast thou made them all._

But how far can he go in this, without some knowledge of _geometry_? which is likewise useful, not barely on this account, but to give clearness of apprehension, and an habit of thinking closely and connectedly.

It must be allowed indeed, that some of these branches of knowledge are not so indispensably necessary as the rest; and therefore no thinking man will condemn the fathers of the Church, for having in all ages and nations, appointed some to the ministry, who suppose they had the capacity, yet had not had the opportunity of attaining them. But what excuse is this, for one who has the opportunity, and makes no use of it? What can be urged for a person who has had an university education, if he does not understand them all? Certainly, supposing him to have any capacity, to have common understanding, he is inexcusable before God and man.

_6thly_, Can any who spend several years in those seats of learning, be excused, if they do not add to that of the _languages_ and _sciences_, the knowledge of the _fathers_? The most authentic commentators on scripture, as being both nearest the fountain, and eminently endued with that spirit by whom _all scripture was given_? It will be easily perceived, I speak chiefly of those who wrote before the council of _Nice_. But who would not likewise desire to have some acquaintance with those that followed them? With St. _Chrysostom_, _Basil_, _Jerome_, _Austin_; and above all, the man of a broken heart, _Ephraim Syrus_.

_7thly_, There is yet another branch of knowledge highly necessary for a clergyman, and that is, _knowledge of the world_; a knowledge of men, of their maxims, tempers and manners, such as they occur in real life. Without this he will be liable to receive much hurt, and capable of doing little good; as he will not know, either how to deal with men, according to the vast variety of their characters; or to preserve himself from those, who almost in every place lie in wait to deceive.

How nearly allied to this, is, _the discernment of spirits_? so far as it may be acquired by diligent observation. And can a guide of souls be without it? If he is, is he not liable to stumble at every step?

_8thly_, Can he be without an eminent share of _prudence_? that most uncommon thing which is usually called _common sense_? But how shall we define it? Shall we say, with the schools, that it is, _recta ratio rerum agibilium particularium_? Or is it, an habitual consideration of all the circumstances of a thing?

_Quis, quid, ubi, quibus auxiliis, cur, quomodo quando?_

And a facility of adapting our behaviour to the various combinations of them? However it be defined, should it not be studied with all care, and pursued with all earnestness of application? For what terrible inconveniences ensue, whenever it is remarkably wanting?

_9thly_, Next to _prudence_ or _common sense_ (if it be not included therein) a clergyman ought certainly to have some degree of _good-breeding_: I mean, address, easiness and propriety of behaviour, wherever his lot is cast: perhaps one might add, he should have (tho’ not the stateliness; _for he is the servant of all_, yet) all the _courtesy_ of a _gentleman_, joined with the correctness of a _scholar_. Do we want a pattern of this? We have one in St. _Paul_, even before _Felix_, _Festus_, King _Agrippa_. One can scarce help thinking, he was one of the best bred men, one of the finest gentlemen in the world. O that we likewise had the skill to _please all men, for their good unto edification_!

In order to this, especially in our public ministrations, would not one wish for a _strong, clear_, musical _voice_, and a _good delivery_, both with regard to pronunciation and action? I name these here because they are far more acquirable, than has been commonly imagined. A ♦remarkably weak and untuneable voice has by steady application become strong and agreeable. Those who stammered almost at every word, have learned to speak clearly and plainly. And many who were eminently ungraceful in their pronunciation, and aukward in their gesture, have in some time by art and labour not only corrected that aukwardness of action, and ungracefulness of utterance, but have become excellent in both, and in these respects likewise the ornaments of their profession.

♦ “remarkable” replaced with “remarkably” per Errata

What may greatly encourage those who give themselves up to the work, with regard to all these endowments, many of which cannot be attained without considerable labour, is this: they are assured of being assisted in all their labour, by him who _teacheth man knowledge_. And _who teacheth like him_? Who, like him, _giveth wisdom to the simple_? How easy is it for him, (if we desire it, and _believe_ that he is both able and willing _to do this_) by the powerful tho’ secret influences of his Spirit, to open and enlarge our understanding; to strengthen all our faculties; to bring to our remembrance whatsoever things are needful, and to fix and sharpen our attention to them; so that we may profit above all who depend wholly on themselves, in whatever may qualify us for our masters work.

(2.) But all these things, however great they may be in themselves, are little in comparison of those that follow. For what are all other _gifts_, whether natural or acquired, when compared to the _grace_ of God? And how ought this to animate and govern the whole _intention_, _affection_, and _practice_ of a minister of _Christ_.

1. As to his _intention_, both in undertaking this important office, and in executing every part of it, ought it not to be singly this, to glorify God, and to save souls from death? Is not this absolutely and indispensably necessary, before all and above all things? _If_ his _eye be single, his whole body_, his whole soul, his whole work _will be full of light_. God _who commanded light to shine out of darkness_, will _shine on his heart_; will direct him in all his ways, will give him to see the travel of his soul and be satisfied. But if his eye, his intention be not single, if there be any mixture of meaner motives, (how much more, if those were or are his _leading motives_ in undertaking or exercising this high office?) his _whole body_, his whole soul will _be full of darkness_, even such as issues from _the bottomless pit_: let not such a man think, that he shall have any blessing from the Lord. No: The curse of God abideth on him. Let him not expect to enjoy any settled peace, any solid comfort in his own breast: neither can he hope, there will be any fruit of his labours, any sinners converted unto God.

*2. As to his _affections_. Ought not a _steward of the mysteries of_ God, a shepherd of the souls for whom _Christ_ died, to be endued with an eminent measure of love to God, and love to all his brethren? A love the same in kind, but in degree far beyond that of ordinary Christians? Can he otherwise answer the high character he bears, and the relation wherein he stands? Without this, how can he go through all the toils and difficulties which necessarily attend the faithful execution of his office? Would it be possible for a parent to go through the pain and fatigue of bearing and bringing up even one child, were it not for that vehement affection, that inexpressible Στοργὴ, which the Creator has given for that very end? How much less will it be possible for any pastor, any spiritual parent to go through the pain and labour of _travailing in birth for_, and bringing up many children, to the measure of the full stature of _Christ_, without a large measure of that inexpressible affection, which _a ♦stranger intermeddleth not with_?

♦ “straning” replaced with “stranger”

He therefore must be utterly void of understanding, must be a madman of the highest order, who on any consideration whatever, undertakes this office, while he is a stranger to this affection. Nay, I have often wondered that any man in his senses, does not rather dig or thresh for a livelihood, than continue therein, unless he feels at least (which is _extremâ lineâ amare_) such an earnest concern for the glory of God, and such a thirst after the salvation of souls, that he is ready to do any thing, to lose any thing, or to suffer any thing, rather than one should perish for whom _Christ_ died.

And is not even this degree of love to God and man utterly inconsistent with the love of the world? With the love of money or praise? With the very lowest degree of either ambition or sensuality? How much less can it consist with that poor, low, irrational, childish principle, the love of diversions? (Surely even a _man_, were he neither a minister, nor a Christian, should _put away childish things_.) Not only this, but the love of pleasure, and what lies still deeper in the soul, the love of ease, flees before it.

*3. As to his _practice. Unto the ungodly, saith_ God, _why dost thou preach my laws_? What is a minister of _Christ_, a shepherd of souls, unless he is all devoted to God? Unless he abstain with the utmost care and diligence, from every evil word and work; from all appearance of evil; yea, from the most innocent things, whereby any might be offended or made weak? Is he not called above others, to be an _example to the flock_, in his private as well as public character? An example of all holy and heavenly tempers, filling the heart so as to shine through the life? Consequently, is not his whole life, if he walks worthy of his calling one incessant labour of love? One continued tract of praising God, and helping man? One series of thankfulness and beneficence? Is he not always humble, always serious, tho’ rejoicing evermore; mild, gentle, patient, abstinent? May you not resemble him to a guardian angel, ministering to those _who shall be heirs of salvation_? Is he not one sent forth from God, to stand between God and man, to ♦guard and assist the poor, helpless children of men, to supply them both with light and strength, to guide them through a thousand known and unknown dangers, ’till at the appointed time he returns with those committed to his charge, to his and their Father who is in heaven?

♦ “gaurd” replaced with “guard”

*O who is able to describe such a messenger of God, faithfully executing his high office? Working together with God, with the great Author both of the old and new creation! See his Lord the eternal Son of God, going forth on that work of omnipotence, and creating heaven and earth by the breath of his mouth! See the servant whom he delighteth to honour, fulfilling the counsel of his will, and in his name speaking the word whereby is raised a new spiritual creation. Impowered by him, he says to the dark, unformed void of nature, _let there be light: and there is light. Old things are passed away: behold all things are become new._ He is continually employed, in what the angels of God have not the honour to do, co-operating with the Redeemer of men, in _bringing many children to glory_.

Such is a true minister of _Christ_. And such, beyond all possibility of dispute, ought both you and I to be.

II. But are we such? What are we in the respects above named? It is a melancholy, but necessary consideration. It is true, many have wrote upon this subject; and some of them admirably well. Yet few, if any, at least in our nation, have carried their enquiry through all these particulars. Neither have they always spoken so plain and home, as the nature of the thing required. But why did they not? Was it because they were unwilling to give pain to those whom they loved? Or were they hindered by fear of disobliging? Or of incurring any temporal inconvenience? Miserable fear! Is any temporal inconvenience whatever to be laid in the ballance with the souls of our brethren? Or were they prevented by shame, arising from a consciousness of their own many and great defects? Undoubtedly this might extenuate the fault, but not altogether remove it. For is it not a wise advice, _Be not ashamed when it concerneth thy soul_? Especially, when it concerns the souls of thousands also? In such a case may God

“Set as a flint our steady face,
“Harden to adamant our brow!”

But is there not another hindrance? Should not compassion, should not tenderness hinder us from giving pain? Yes, from giving unnecessary pain. But what manner of tenderness is this? It is like that of a surgeon who lets his patient be lost, because he is too compassionate to probe his wounds. Cruel compassion! Let me give pain, so I may save life. Let me probe, that God may heal.

(1.) Are we then such as we are sensible we should be, _1st_, With regard to natural endowments? I am afraid not. If we were, how many stumbling-blocks would be removed out of the way of serious infidels? Alas, what terrible effects do we continually see of that common, tho’ senseless imagination, “The boy, if he is fit for nothing else, will do well enough for a parson?” Hence it is, that we see (I would to God there were no such instance in all _Great-Britain_, or _Ireland_) dull, heavy, blockish ministers; men of no life, no spirit; no _readiness_ of _thought_; who are consequently the jest of every pert fool, every lively, airy coxcomb they meet. We see others whose _memory_ can retain nothing: therefore they can never be men of considerable knowledge. They can never know much even of those things which they are more nearly concerned to know. Alas they are pouring the water into a leaky vessel; and the broken cistern can hold no water. I do not say, with _Plato_, That “all human knowledge is nothing but _remembring._” Yet certain it is, that without _remembring_, we can have but a small share of knowledge. And even those who enjoy the most retentive memory, find great reason still to complain,

“Skill comes so slow, and life so fast does fly;
“We learn so little, and forget so much.”

And yet we see and bewail a still greater defect, in some that are in the ministry. They want _sense_; they are defective in _understanding_; their capacity is low and shallow: their apprehension is muddy and confused: of consequence they are utterly incapable, either of forming a true judgment of things, or of reasoning justly upon any thing. O how can these who themselves know nothing aright, impart knowledge to others? How instruct them in all the variety of duty, to God, their neighbour, and themselves? How will they guide them through all the mazes of error, through all the intanglements of sin and temptation? How will they apprize them of the _devices of_ Satan, and guard them against all _the wisdom of the world_?

It is easy to perceive, I do not speak this for _their_ sake; (for they are incorrigible) but for the sake of parents, that they may open their eyes and see, A blockhead can never “_do well enough_ for a parson.” He may do well enough for a tradesman; so well as to gain fifty or an hundred thousand pounds. He may do well enough for a soldier; nay, (if you pay well for it) for a very well-drest and well-mounted officer. He may do well enough for a sailor, and may shine on the quarter-deck of a man of war. He may do so well, in the capacity of a lawyer or physician, as to ride in his gilt chariot. But O! think not of his being a minister, unless you would bring a blot upon your family, a scandal upon our church, and a reproach on the gospel, which he may murder, but cannot teach.

Are we such as we are sensible we should be, _2dly_, With regard to _acquired endowments_? Here the matter (suppose we have common understanding) lies more directly within our own power. But under this, as well as the following heads, methinks, I would not consider at all, how _many_ or how _few_, are either excellent or defective. I would only desire every person who reads this, to apply it to himself. Certainly some one in the nation is defective. Am not I the man?

Let us each seriously examine himself. Have I 1. Such a _knowledge of scripture_, as becomes him who undertakes so to explain it to others, that it may _be a light in all their paths_? Have I a full and clear view of the analogy of faith, which is the clue to guide me through the whole? Am I acquainted with the several parts of scripture; with all parts of the Old Testament and the New? Upon the mention of any text, do I know the context, and the parallel places? Have I that point at least of a good divine, the being a good textuary? Do I know the grammatical construction of the four gospels? Of the acts? Of the epistles? And am I a master of the spiritual sense (as well as the literal) of what I read? Do I understand the scope of each book, and how every part of it tends thereto? Have I skill to draw the natural inferences deducible from each text? Do I know the objections raised to them or from them by _Jews_, _Deists_, _Papists_, _Arians_, _Socinians_, and all other sectaries, who more or less _corrupt_ or _cauponize the word of_ God? Am I ready to give a satisfactory answer to each of these objections? And have I learned to _apply_ every part of the sacred writings, as the various states of my hearers require?

2. Do I understand _Greek_ and _Hebrew_? Otherwise how can I undertake (as every minister does) not only to explain books which are written therein, but to defend them against all opponents? Am I not at the mercy of every one who does understand, or even pretends to understand the original? For which way can I confute his pretence? Do I understand the language of the Old Testament? Critically? At all? Can I read into _English_ one of _David’s psalms_? Or even the first chapter of _Genesis_? Do I understand the language of the New Testament? Am I a critical master of it? Have I enough of it even to read into _English_ the first chapter of St. _Luke_? If not, how many years did I spend at school? How many at the university? And what was I doing all those years? Ought not shame to cover my face?

*3. Do I understand _my own office_? Have I deeply considered before God the character which I bear? What is it to be an ambassador of Christ? An envoy from the King of heaven? And do I know and _feel_ what is implied in _watching over the souls_ of men, _as he that must give account_?

Do I understand so much of profane _history_ as tends to confirm and illustrate the sacred? Am I acquainted with the antient _customs_ of the _Jews_ and other nations mentioned in scripture? Have I a competent knowledge of _chronology_, that at least which refers to the sacred writings? And am I so far (if no farther) skilled in _geography_, as to know the situation, and give some account of all the considerable places mentioned therein?

5. Am I a tolerable master of the _sciences_? Have I gone through the very gate of them, _logic_? If not, I am not likely to go much farther, when I stumble at the threshold. Do I understand it, so as to be ever the better for it? To have it always ready for use? So as to apply every rule of it, when occasion is, almost as naturally as I turn my hand? Do I understand it at all? Are not even the _moods_ and _figures_ above my comprehension? Do not I poorly endeavour to cover my ignorance, by affecting to laugh at their barbarous names? Can I even reduce an _indirect_ mood to a _direct_? An _hypothetic_ to a _categorical_ syllogism? Rather, have not my stupid indolence and laziness, made me very ready to believe what the little wits and pretty gentlemen affirm, “That logic is good for nothing?” It is good for this at least (wherever it is understood) to make people _talk less_; by shewing them both what is, and what is not to the point; and how extremely hard it is to _prove_ any thing. Do I understand _metaphysics_? If not the depths of the schoolmen, the subtleties of _Scotus_ or _Aquinas_, yet the first rudiments, the general principles of that useful _science_? Have I conquered so much of it, as to clear my apprehension and range my ideas under proper heads? So much as enables me to read with ease and pleasure as well as profit, Dr. _Henry More_’s Works, _Malebranche’s Search after Truth_, and Dr. _Clark’s Demonstration of the Being and Attributes of God_? Do I understand _natural philosophy_? If I have not gone deep therein, have I digested the general grounds of it? Have I mastered _Gravesande_, _Keil_, Sir _Isaac Newton’s Principia_, with his _Theory of Light and Colours_? In order thereto, have I laid in some stock of _mathematical_ knowledge? Am I master of the mathematical A B C, of _Euclid’s Elements_? If I have not gone thus far, if I am such a novice still, what have I been about ever since I came from school?

6. Am I acquainted with the _fathers_? At least with those venerable men, who lived in the earliest ages of the church? Have I read over and over the golden remains of _Clemens Romanus_, of _Ignatius_ and _Polycarp?_ And have I given one reading, at least, to the works of _Justin Martyr_, _Tertullian_, _Origen_, _Clemens Alexandrinus_ and _Cyprian_?

7. Have I any knowledge of the _world_? Have I studied _men_ (as well as books) and observed their tempers, maxims and manners? Have I learned, to _beware of men_? To add the wisdom of the serpent to the innocence of the dove? Has God given me by nature, or have I acquired, any measure of the _discernment of spirits_? Or of its near ally, _prudence_, enabling me on all occasions to consider all circumstances, and to suit and vary my behaviour according to the various combinations of them? Do I labour never to be rude or ill-mannered? Not to be remarkably wanting in _good-breeding_? Do I endeavour to copy after those who are eminent for address and easiness of behaviour? Am I (tho’ never light or trifling, either in word or action, yet) _affable_ and _courteous_ to all men? And do I omit no means which is in my power, and consistent with my character, of _pleasing all men_ with whom I converse, _for their good, to edification_?

If I am wanting even in these lowest endowments, shall I not frequently regret the want? How often shall I move heavily, and be far less useful than I might have been? How much more shall I suffer in my usefulness, if I have wasted the opportunities I once had of acquainting myself with the great lights of antiquity, the _Antenicene_ fathers? Or if I have droned away those precious hours, wherein I might have made myself master of the _sciences_? How poorly must I many times drag on, for want of the helps which I have vilely cast away? But is not my case still worse, if I have loitered away the time wherein I should have perfected myself in _Greek_ and _Hebrew_? I might before this have been critically acquainted with the treasuries of sacred knowledge. But they are now hid from my eyes; they are close locked up, and I have no key to open them. However, have I used all possible diligence to supply that grievous defect, (so far as it can be supplied now) by the most accurate knowledge of the _English_ scriptures? Do I meditate therein day and night? Do I think (and consequently speak) thereof, _when I sit in the house, and when I walk by the way; when I lie down, and when I rise up_? By this means have I at length attained a thorough knowledge as of the sacred text, so of its literal and spiritual meaning? Otherwise how can I attempt to instruct others therein? Without this, I am _a blind guide_ indeed! I am absolutely incapable of teaching my flock, what I have never learned myself: no more fit to lead souls to God, than I am to govern the world.

(2.) And yet there is a higher consideration than that of _gifts_; higher than any or all of these joined together; a consideration in view of which all _external_ and all _intellectual endowments_ vanish into nothing. Am I such as I ought to be, with regard to the _grace_ of God? The Lord God enable me to judge aright of this!

And 1. What was my _intention_ in taking upon me this office and ministry? What was it, in taking charge of this parish, either as minister or curate? Was it always, and is it now, wholly and solely, to glorify God, and save souls? Has my eye been singly fixed on this, from the beginning hitherto? Had I never, have I not now, any mixture in my intention; any alloy of baser metal? Had I, or have I no thought of worldly gain? _Filthy lucre_, as the apostle terms it. Had I at first, have I now, no secular view? No eye to honour or preferment? To a plentiful income? Or, at least, a competency? A warm and comfortable livelihood?

*Alas, my brother! _If the light that is in thee be darkness, how great is that darkness?_ Was a _comfortable livelihood_ then your motive for entering into the ministry? And do you avow this in the face of the sun, and without one blush upon your cheek? I cannot compare you with _Simon Magus_: you are many degrees beneath him. He offered to _give money_ for the _gift of_ God, the power of conferring the Holy Ghost. Hereby however he shewed, that he set an higher value on _the gift_ than on the _money_ which he would have parted with for it. But you do not: you set a far higher value on _the money_ than on _the gift_; insomuch that you do not desire, you will not accept of _the gift_, unless _the money_ accompany it! The bishop said, when you was ordained, “Receive thou the Holy Ghost.” But that was the least of your care. Let who will receive this, so you receive the money, the revenue of a good benefice. While you minister the word and sacraments before God, he gives the Holy Ghost to those who duly receive them: so that _through your hands_ likewise _the Holy Ghost is_ in this sense _given_ now. But you have little concern whether he be or not: so little, that you will minister no longer, he shall be given no more either through your lips or hands, if you have no more money for your labour. O _Simon_, _Simon_! what a saint wert thou, compared to many of the most honourable men now in Christendom?