AJW4 \^^. « '*;■-■ mj y*'t^ . ■♦„ X 3 • f % ALUMNI LIBRARY, | f THEOLOGICAL SEMINARY, | PRINCETON, N. J. |) Case, '■^''■:'^c^\ Shelf, Section, Book, ., sec * t "■ >^fl — 5^. YOUNG MINISTER'S COMPANION: II rid () 1,>,. A COLLECriON OF VALUABLE AND SCARCE TREATISES THE PASTORAL OFFICE, COMPRISING mason's student and pastor, Burnet's pastoral care, jiacgill's considerations, &c. Baxter's reformed pastor. JENNINGS, OF preaching CHRIST, j JENNINGS, OP PARTICULAR AND EXPERIMENTAL PREACHING. WATTS'S rules of MINISTERIAL CONDUCT, AND DODDRIDGE ON THE EVIL OF NEO, LECTINC SOULS. boston: PRINTED AND SOLD BY SAMUEL T. ARMSTRONG, at his Theological Bookstore, No. 50, Coinhill. 1813. DISTRICT OF MASSACHUSETTS, TO WIT. BE it remembered, that on the e'evemh day of January, \. D 1813, ami in the t)iirty seventh year of ihe Iiuleptnflence of '.he United -lates of America, Samuel T.' Armstro nc, of the said district, has deposited in this office the title of a book, ihe right whereof he claims as proprie- tor, in the words following-, to wit: '*The Young' MinLSver's Companion; or a Collection of Valuable and scarce treatises on tlie Pastoral Office, comprising Mison's Student and Pastor. Burnet's Pastoral Care. Macg U's Considerations, &c. Bax- ter's Reformed Pastor. Jennings, of Preaching Christ. Jennmgs of Particular and Experimental Preaching. VVatts's Rules of Ministerial Conduct, and Doddridge on the E\il of Neglecting Souls." In conformity to the act of the Congress of the United States, intitled, "An act for the encoiirageinent of learning, b\ securing the copies of maps, charts, and books, to ihe authors and proprietors of such copies, during ti;e times therein mentioned;" and also to an act, intitled. ''An act supplementary to an act intitled, An act for the encouragement of learning by securing the copies of maps, charts and books, to the amliors a«d prr^priclorsof such copies, during the times (herein mentioned; and extending «he be ni his thereof to the arts of designing, engravnig, and. etching historical and other prints." WM S.SHAW, Clerk of the District ot Massachusetts. EDITOR'S PREFACE. NOTHING can be conceived to be more important to tlie inter- ests of religion, than that its ministers well understanri ii>e na- ture, and faithfully execute the duties of their sacred ofiicc. If ministers forget their obligations to Christ, and the value of the church, which he purchased with his own blood, and are, by other cares and pursuits, turned aside from their proper work as ministers; we are to expect that religion will decline, errors and infidelity gain ground, the church be laid desolate, and the name of the REDEEMER be openly blasphemed. The gospel ministry is instituted for the purpose of turning sinners from darkness to light, building up the kingdom of holiness, and spreading over the world the blessings of the gospel. This volume is calculated to affo-d to ministers, particularly to young ministers, direction and excitement in the discharge of their holy functions. It comprises a number of small detached, and scarce volumes, of known merit, most of them long celebrated and extensively useful, and few of them to be obtained in American Bookstores. By collecting and publishing these scattered and scarce piec- es, in one volume, half their present prices is saved to the pur- chaser, beside having, in a convenient form for use, what he .could not elsewhere procure. The Authors of the several Works, which compose tliis volume, are too respectable, and most of them too well known, to stand in need of any recommendation. Thc^rst in order, Mason's Student avd Pa.flor, is, in its manner more didactic and less animated, than the rest; but re- plete with good sense, and useful hints to young ministers, BiSHOi> Burnet's Discourse of the Pastoral Cake, the second in this Collection, is deservedly of high reputation in the Christian church. This Discourse has passed through many editions in England; but has not, to our knowledge been, re- printed in this country. The chapters comprised in this work,* are full of sound observation, and contain much useful matter, • A fQW chapters of local application are omitted. 4- Editm^'s Preface. judiciousl/ arranged, and compressed into a small compass, not to be found together in any other work. Macgill's Considerations for Young Clehgymen, -which occupies the t/iird place in the volume, is a work just published in Great Britian, and with which, of course, the American pub- lic is wholly unacquainted. It is therefore deemed proper to quote the recommendation given of it in the Christian Observer. "We arc strongly impressed," say the Reviewers in tliat ex- cellent work, "with the importance of the considerations here addressed to c'-^vgymen; and being desirous that all who bear that sacred character may share the benefit, which no one, wh» has a wish to improve, can fail to derive from an attentive pe- rusal of this volume, we hasten to recommend it to their notice. The subjects of which it treats, are some of the moral dangers to which ministers are exposed from the peculiarities of their situation and circumstances. Those dangers he considers un- der the different heads of temptations to Pride, to Vanity, to Worldly Policy, to an Uncharitable and Party Spirit, to a Love of Company, to Indolence, and to Spiritual Indifference Dr. Macgill shows himself to have been an accurate observer of the human character, and to have made himself well acquainted with the springs which usually actuate human conduct. He ajjpears to have deeply studied the Bible, the world around him, and his own heart. He is well qualified therefore, for the office he has undertaken; and we trust that his monitions will be as effir.acious, as they are appropriate." At the close they say, "The whole work is composed in an excellent spirit; and we cannot conclude our Review of it without again expressing our strong wish, that it may be read by every clergyman in the kingdom." Baxter's Reformed Pastor, which is the fourt/iy dis- course, is too well known, and too excellent to need any recommendation. No serious minister can read it without being humbled for his deficienccs, and stimulated to diligence and prayer. Thc./?/V/i, discourse in this Collection, Oy Preaching Christ, and the sixth Of Particular and Exjicrimental Preaching, are the productions of the Rev. John Jennings, the tutor of the celebrated Dr. Doddridge. Of these Discourses, Dr. Watts says-t-'«In my opinion, they are founded upon the general principles of Christianity, and therefore invite the perusal of all, being written without the narrow spirit of a party." "I EdUor^s Preface. 5 know of no discourses of more eminent necessity, glory, and usefulness, than these two; I mean the evangelical tvr?i of thought, that should run through our ministry, and the experi- mental Hvay of discourse on practical subjects." The seventh and eighth discourses in this volume, the one by Di-. Watts, on Rules of Ministerial Conduct, the other, by Dr. Doddridge, on the Evil of .Yeglecting Souls, are equal to any thing on these subjects in point of seriousness and piety, and in. the views which they give of pastoral duty. It was intended, as mentioned in the proposals, to have closed this volume with Masillon's Charges. But from a miscalcu- lation, it was found, that the pieces inserted more than filled the pages promised to subscribers. The Editor has, however, added the two excellent discourses of Jennings, which wei-e not promised and given 120 pages more than was stipulated in the proposals. The insertion of Masillon's charges in this col- lection, was the less necessary, as a very good edition of them has been lately published in New York. That such a work as this is needed at the present day, will be acknowledged by all the Ministers of Christ, especially by those, who most solemnly feel the obligations of their sacred ealling. In forming the plan, and in making the selection for it, the Editor has availed himself of the best advice and assistance. He is fuily persuaded that the publication, which he now offers to the religious community, and which he earnestly commends to the blessing of God, will be sought by the pious, as an ines- timable treasure; and will contribute greatly to the usefulness «f ministers, and the prosperity of the Kingdom of Christ. The Editor will only add, that private emolument formed no part of his plan in publishing this work. The profits arising from the sales, of this and future editions, (should any remain after the bookseller shall have been reasonably compensated,) «.re sacredly devoted to the education of indigent, ingenious, and pious young men for the ministry. January 5th, 1813, SAMUEL T. ARMSTRONG, No 50, Cornhill, Boston, Has always on hand a {general assortment of Books, particularly suitHblc for Clergymen, and Students in Divinity, which will be sold at the lowest prices. Printing in all its variety, done at short notice. •'' CONTENTS AND TNK^. MASON'S STUDENT AND PASTOR - - page 9 Of the right distribution and manaj^ement of our time ib. The way to read Authors to advantage - - 14 How to study to advantage - - - . . jg How to improve our thoughts when alone - - 27 Of composing sermons ----- 30 General Rues relating to preaching . _ . 33 Duties immediately to precede the work of the pulpit 46 Of pulpit Elocution ----._ 49 9^' P''^y<^'' 55 The Administration of the Sacraments - - . 66 Of visting the sick 73 The rninister's conduct towards his people - - 80 The difficulties of the ministerial office, and the proper support under them - - 97 BISHOP BURNET'S DISCOURSE OF THE PASTOR- AL CARE ... joo Of the dignity of sacred employments, and the desig- nations given of them in Scripture - - - ib. Scripture rules for those who minister in holy things; of the corruptions which the Scripture exhibits - 109 Illustrations of these things from the N. Testament 117 The sense of the primitive Church in this matter - 133 Canons of the Church relating to the duties and labors of the Clergy - - . . . . j^, The due preparation for tlie ministry - . 163 Oi the functions and'labors of Clergymen - - 135 Concerning Preaching --'-_. 203 Conclusion ----.,. 225 / MACGILL'S CONSIDERATIONS ADDRESSED TO AYOUNGCLERGYiMAN . 233 Of Pride c^g^ <^l'^''«"'ty " 25 3 OtVVoridly Policy . - - - - - 279 On an uncharitable and party spirit - - - 311 On the love of Company - . , . . 252 On Indolence - * _ 573 On Spiritual Indifference 398 Contents and Index. BAXTER'S REFORMED PASTOR - - page 425 The duty of ministers in regard to themselves - 426 The case of unconverted ministers - •- 428 Qualifications and duties of ministers - - 433 Ihe duty of ministers in respect to their people 445 A minister's stated public vork, Preaching, Prayer, and Administration of Sacraments - - - 447 Of persona! inspection and private instruction - 453 Particular cases, and characters, to be regarded both in preaching, and private discourse - - - 46S Catechising, and directions in refei-ence to it - 472 Arguments for personal instruction, particularly by catechising - - , . . 43 1 Of Church discipline .--.-- 507 Motives to Pastoral fidelity ... - 522 Objections answered --.--. 530 Miscellaneous directions relating to the whole minis- terial work - - - - - 546 Conclusion and application of the whole - - 583 Hints of advice to Students and Tutors - - 593 "^JENNINGS, OF PREACHING CHRIST - - 60? JENNINGS, OF PARTICULAR AND EXPERLMEN- TAi^ PREACHING 626 \yATTS'S RULES OF MINISTERIAL CONDUCT 642 'DODDRIDGE ON THE EVIL OF NEGLECTING SOULS . . - 691 THE YOUNG MINISTER'S COMPANION. MASON'S STUDENT AND PASTOR. PART I. He that devotes himself to the work of the sacred ministry, should be continually intent on two things, viz. the improvement of his own mind, and the mind of others, in the most important and useful knowledge. This comprehends the whole office of a student and pastor. The business of a student is, to be so empbyed, as to be continually making some valuable accessions to his own intellectual furniture. To which five things are necessary, 1. A proper distribution and manage- ment of his time. 2. A right method of reading to advantage. 3. The order and regulation of his stud- ies. 4. The proper way of collecting and pieserving useful sentiments fiom books and conversation. Last- ly, The improvement of his thoughts when alone. CHAPTER I. OF THE RIGHT DISTIllBUTION AND MANAGEMENT OF OUR TIME. A STUDENT should be as frugal of his time, as a miser is of his money; should save it with as much care, and spend it with as much caution: "To be care- ful how we manage and employ our time is one of the first precepts that is taught in the scliool of wis- dom, and one of the last that is learnt. And it is a prodigious thing to consider that althougii, amongst all /4 '10 The Student and Pastor. the talents which are committed to our stewardship, time, upon several accounts, is the most precious, yet, there is not any one of which the generality of men are more profuse and regardless. Nay, it is obvious to observe, that even those persons who are frugal and thrifty in every thing else, are yet extremely prodigal of their best revenue, time; of which alone {as Seneca nobly observed,) it is a virtue to be covetous.^^* And it is amazing to think how much time may be gained by proper economy:! and how much good literature may be acquired, if that gain be rightly applied. To this purpose let the following rules be observed. 1. Take particular notice of those thing's which are mos'c apt to rob you of your time. Upon such an in- quest, you will probably detect the following thieves.t 1. The bed. Never allow yourself more than six -f hours sleep at most. Physicians all tell you that na- ture demands no more, for the proper recruits of health and spirits. All beyond this is luxury; no less preju- dicial to the animal constitution than intemperate meals; and no less hurtful to the powers of the mind, than to those of the body. It insensibly weakens and relaxes both. 2. Ceremonious and formal visits. They may sometimes be necessary; but if they cannot be improv- ed to some useful purpose, the shorter they are the better. Much of this time is spent to no purpose, and it is to be feared not a little of it to bad purpose. .3. Indolence is another thief of time. Indulging to a slow, h bitious to excel in the abstrusest parts of mathematical science? He has spent much time and labor in these disquisitions, and at last gained his point. But, after all his expense, what is he the better preapher, or the better man? In every undertaking (especially when we enter upon a new course of study) we should re- member the Cid Bono; and ask ourselves, how far this is like to improve our usefulness, or add to our reputation, under that character we are about to sus- tain, and wherein we aim at some degree of distinc- tion? • QjiaeJaiTi tcmpova cviplunttir Csc. negotiis) nobis, qiisdam siiixliiciiii- tur famicis, ) qurcdam cffluunt ("mertin.-J turpissima tamen est jacUiru (jua; per negiigciiliam veiiit. Sen. Ep. 1. 12 The Student and Pastor. Lastly, Much time is lost by an unnatural bent of the mind to a study to which it is not disposed; or by which the faculties are already fatigued, it will find great relief by a change of employment. A man that rides post to save time would not choose to be always spuriing a jaded h( rse, but will rather change him for a fresh one, whereby he makes a speedier progress, with more ease to himself. Nil invifa Minerva. The ac- tivity oftiie mind is so great, tluit it often finds more relief and refit si iment by turning to a new track of think-ng, different from that it was tired in, than it does from a t )tal relaxation of thought in mere bodily exercise; wiwch slicvvs tiiat it is not labor that tires it, so much as a dull unitormity of employment; since it is more refreshed by variety than rest.* 2. Let your most precious time (viz. that wherein the thoughts are most composed and tree) be sacred to the most serious and important studies. Gi\c the morning to composition; or the reading some valuable author of antiquity with whom it is worth your while to be well acquainted. The afternoon will sutlice for history, chronology, politics, news, travels, geography, and the common run of pamphlets: and let books of entertainment amuse a dull hour, when you are fit for nothing else. To apply your eariy time, or fresh thoughts to these, is like drinking wine in a morning: and giving too much of our tmie and thoughts to them, is like drinking the same intoxicating liquor to excess, and will have the same effect on the piind, as that has on the body. 3. Uemcmbcr to be always beforehand with your business, Post est occasio calva. Whatever mubt be done, and ma}' be done now as v^ ell as hereafter, for • T'ost T.crtinne si'ti stylo cU.ri.-ssu.s n'lliil nilor repiignanti- natura: srd cx'^rriui K>i''"i aliud tjvixiO, 41^0 litdiuin vanclas niiiiuat. Kin. de Kat^ hUid. J). HO. The Student and Pastor. 13 that very reason had better be done now. Tliis is a prudent maxim in life, applicable to a thousand cases; and of no less advantage to a student, than a trades- man. Defer nothing to the very last, lest some inter- vening accident should prevent the execution of an important purpose; or put you into a hurry in the prosecution of it. And what is done with precipitance and haste seldom succeeds so well, or is executed with that accuracy and discretion, as what is the effect of more mature and deliberate thought. A traveller that must reach his home in a given time, would not be thought discreet, if by loitering at the beginning of his journey, he is forced to run himself out of breath at the end. 4. That time is not lost, but improved, which is spent in those exercises which are necessary to invig- orate and strengthen the faculties for harder work; or to preserve a good state of health and spirits; as eat- ing, drinking, sleeping, physic, bodily exercise, recrea- tions, and the like. Because through a neglect of these, a student may contract a bad habit of body, or mind; or so far impair his constitution as to render him a long time unlit for useful service. But (Est modus in rebus, &c.) an excess of these things defeats their end, and is as prejudicial to health, as a discreet and moderate use of them is conducive to it.* Lastly. Enter upon nothing, but what you are de- termined to pursue and finish. Much time is often lost by vain attempts, and leaving useful designs im- perfect. For as he who begins to build a house, but never completes it, must set down to his loss (hegrcat- * Such diversions as his (viz. the c1ercf\ man's) health or t!ie temper of liis mill I, may render proper for iiim, ought to be muuly, decent, and grave; aisd such as may ntitlicr possess his mind or time too much, nor give a bad character of him lo others. His cheerfuhicss ouglit to be frank, but neither excessive nor licentious. His friends and l\is garden ought to be his chief diversions, and Ids study his chief employment. P;isl.Care,ch.viii. 14 '■ The Student and Pastor. est part of his money thus expended: so a student who desists from a work (re infecta) wherein he has taken much pains^ is chargeable with as fruitless an expense of his time, as the other is of his money. f CHAPTER II. THE -WAY TO nEAD AUTHORS TO ADVANTAGE. A STUDENT should be as careful what books he reads, as what company he keeps. They both leave the same tincture on the mind. 1. Do not read indiscriminately; nor indulge a curi- osity of perusing every new book that comes out; nor desires to read it until from the known ability of the author, or the information of some judicious friend, you know 'tis worth your reading. The curiosity of Vanilius to be personally acquainted with men and their characters, leads him into all company when he is at Bath; and when he hears of a new stranger he is uneasy until he knows him, and is able to give others a description of his person, equipage, and family. By this turn of temper Vanilius lose? much time, which would be more agreeably and profitably spent in the conversation of a few select friends. He knows men, but not human nature^ — There is a wide difference I- tween a man of reading, and a man of learning. One cannot read every thing; and if we could, we should be never the wiser. The bad would spoil the good, fjll our minds \Vith a confused medley of senti- ments, and desires, and the end of reading would be (juite defeated for want of time and power to improve and practice. A man that cats of cwQiy !ish at table, •f If yovi are wi-itliif^ :i book, or enpfiged in any vork which requires iniicli lime and piiins to execute, lay it down as a rule, to let no day pass witliont putt'ng- a hand to it. J^tti'adies sine Hkciz, will carry you (like ? steady uavcUcr) a vast length in one year. The Student and Pastor. 15 overloads his stomach, is sick, and digests nothing. He had better have fasted.* 2. Lay aside the fruitless inclination of reading a trifling author quite through, in hopes of finding some- thing better at the end. You are sure of finding some- thing better in another on the same subject. There- fore losejiot a certainty for the sake of a mere possi- bility. Why should you confine yourself to listen to the impertinence of one man, when by only turning your back, you may be entertained and improved by the more pleasing and instructive conversation of another? 3. Observe the characteristical beauties of your author. Every good writer has his peculiar felicity, his distinguishing excellence — Some excel in style; en- tertain us with easy, natural language; or with an elegance and propriety of expression; or delight us with their florid, smooth, and well-turned periods. Some love a figurative, diffuse, and flowing style. Others quite a plain, rational, discursive one. Each have their excellence. But the most elegant is that which is most natural, proper, and expressive; it cannot then be too short and plain, both to delight and instruct; the two great ends of language. A style overloaded with studied ornaments grows prolix; and prolixity always weakens or obscures the sentiment it would express. No decorations of well-chosen words, or harmony of cadence can atone for this fault. Such a style is like a lady who, in adorning her person, spoils a good shape by a tawdry dress, and a fine face by paint and patches. And both proceed from the same affectation, in preferring the embellishments of art to those of nature, whose charms are inflnitely • Distrahit aninum libroriim miiUitudo— Fasttdientis stotr.aclii multa. (Icgiislare, qux ubi varla sunt 8c diveisa iiuiuinant, non alunt. Sen. Ep. 1. 16 The Stmlent and Pastor. more powerful and pleasing. Others excel in senti- ments. Those sentiments strike us with most pleas- ure, that are strong, or clear, or soft, or sublime, pathetic, just, or uncommon. Whatever has the most weight and brevity fmds the quickest way to the heart. Others excel in method; in a natural disposition of the subject, and an easy, free, familiar way of communicating thoughts to the understanding. Nothing is very strik- ing. You approve and are well pleased with your author, and you scarce know for what. This resem- bles the Je ne scay quay, tout agreeable, in the very humor, turn, and air ofsomepeople we converse with. Others are very happy in their manner and way of conveying clear, rational, solid arguments, and instruc- tions to the mind, which arrest your attention, com- mand your approbation, and force your assent at once. You see every thing in broad day, in a fair, and strong and proper light. A perfect writer has all these excellences of style, sentiment, method, and man- ner united. A judicious reader will observe in which of them his author most excels. 4. From all your authors choose one or two for your model, by which to form your style and senti- ments, and let them be your Enchiridia, your pocket companions. Consult and imitate them every day, till you are not only master of their style and senti- ments, but imbibe their spirit. But be very cautious botli in your choice and imitation, lest with their ex- cellencies yon adopt their faults, to which an excessive veneration for them may make you blind.* 5. If your author have; an established reputation; and you do not relish him, suspect your own taste •Cerlis ing-cniis immorari ct inniUriii oportet, si veiis Hliquid attrahei-e quotliii iinimo fidelitcr ivdeui— proliaios itaqiu: seniPfr lege, et siquando ad uliob divericrc lil)ut;ril, ad prloi'cs ivdi. Sen. Ibid. The Student and Pastor. 17 and judgment. Perhaps something has biassed your mind against him: find it out and compaie it with those beauties which chaim his other i-eaders more than all his blemishes offend them.* Or p< rhapsyou do not understand him; then it is no wonder you do not admire him. If your judgment be good, it is a sure sign your author is so, when the moi e you read him the more you like him A good friend and a good book are known by this; they giow m your es- teem as you grow in acquaintance with them. When you meet with such an autlior on any subject, stick by him, make yourself master of- bun. You will discover new beauties in him every time you. read him, and regret not that you are unread in the common rubbish. Some books better deserve to be read through ten times than others once.f 6. Before you sit down to a book taste it; i. e. ex- amine the title page, preface, contents, and index; then turn to the place where some important article is dis- cussed: observe the writer's diction, argument, meth- od, and manner of treating it. And if after two or three such trials you find he is obscure, confused, pe- dantic, shallow, or tiifling, depend upon it he is not worth your reading. Lastly. If the book be your own, make marks vh the margin against those passages where the sentiment is well conceived or expressed, and W.irth your re- membering or retailing; or transfer it into your com- mon-place book, under the head your author is tieat- • — ubi pIma nitcnt in carmine, non ei?o paucls OHeiular maculis, quas aut incuria fu'lil, Aut humana paruiii ca\it naiura. —Hon fie Art Poet. 1. 3o9. t— decks repetita nlacebuiil. Jiu-. 18 The Student and Pastor. ing of; or at least a reference to it * In reading an ancient Latin or Greek author, it will be a help to the memory to transcribe the passages that struck you most, in the spare leaves at the beginning or end of the book, in English; and, by thus skimming off the cream, you will have it always ready for use. If you meet with a happy expiession or even one well chosen word on any subject, which you may have occasion to use, (and wish it might occur to you when you are at a loss for expressions) mark it, and make it your own for ever, t Thus you will read with taste and profit, and avoid the censure which falls upon— A bookish blockhead, ignorantly read Wit'i loads of learned lumber in his head. CHAPTER III. HOW TO STUDY TO ADVANTAGE. HERE we must consider both the subjects and method. As to the subjects of your study. Consider whut will make you most eminent and useful in your profession:! this kind of study is to be your serious business, and daily and diligently prose* *Inter legcndum authorem non oscitanter observabis, si quodincidat In» signe \erbum, si quod argunientum, aut invcnium acute, aut tortum a])te, SI qua senlenlia digna quK niemoria: commendetur: isque locus erit apla noUila quaiji.im insigniendns. Erasm. de Rat. Stud. f (^lunu) ))luiis t'eceris exiguuni proventum, tanto ad altiora doctrinx vestigia cs cvasurus. Q^ii vilissimos quosque nummos admirantur, inlu- enter crebro, et servant accurate, ad summas sa:penuniero divitias per- veniiint; pari modo. si quis aptarit siidorum nietam bene scribere, discat mirari bene scripta, discat gaudere, si vel nomina duo conjunxerii venus- le. Kin de Rat. Siud. p. 111. i Qiiisquis verbum Domini statiiit sincere prxdicare, perpetuus et as- siduus sit oporlet in sancti propositi meditatione, ut sibi constent omnia vits studia. Eras. Ecc?. p 6,7. Qiicmadmodumenim non inscite dixit quidam,"tum eruditum appellan- diuii esse, non quididicerit pUiriina, scd ([ui optima maximaque necessa- rja;" ita non est nccessc ut f'utunis Ecclesiastcs in ({uibuslibet consumat opcram alque ictatcm— scd ca primiim ac polissimum discal qux ad do- cencii munus sunt accommodatissima. Id- p. 92, ^3. The Siudent and Pasfor. 19 cuted. In all your reading keep this point in view. A traveller should have his right road and the end of his journey always in his eye, whatever little diver- sions or excursions he may indulge by the way. You may sometime? be, iVescio quid meditans nugariim, but do not be iolus in ill'is* To an acquaintance with books join the study of human nature. Your own heait, passions, temper, humor, habits, and dispositions, will be the books you have most need to consult on this subject.f For hu- man nature in the main strokes of it is much the same in all the human species.:]: Next to this, your obser- vations on the ways and characters and tempers of men, will be of great help to you; together with some books where human nature is strongly and finely painted, in its various shapes and appearances. It is not beneath the Chiistian philosopher to take some pains to be acquainted with the world; or the humors, manners, forms, ceremonies, characters, and customs of men: at least so far, as is necessary to avoid singularity and a disagreeable aukwardness, and to preserve a decorum, and an easy address in all com- pany. A student should not think any thing unworthy his attention and notice, that has a tendency either to make him more agreeable, or more useful to others. Some regard is therefore due to dress, behavior, the usual forms of civility, and whatever contributes to the art of pleasing. Among these I would particularly recommend a habit of expressing his sentiments freely •Hor. Sat. 1. 1. s. 9. •}• Vid. Self knowledge. Part I ch:.p. 9—11. i Les hommes sont a-peu-prcs tons fails de la meme maniere; et ainsi ce qui nous a touchc, les louchera aussi, Ostci'vald de I'excrcicc du Winisterc. p. 134. 20 The Student and Pastor. and properly upon any subject. Let his style and Ian* guaoe be studied principally with this view. As to the method of studying to advantage. Pray for a divine blessing on your studies; that God would guide you ii.to the most useful knowledge and all important truths; direct your subjects, and assist your meditatiohs upon tliem. Procure a collection of the best and most approved books, which treat of the sciences you chiefly desire to cultivate, and make yourself master of them in the way before prescribed. Consult your own genius and inclination in the study you intend to pursue: you will else row against the tide, and make no progress that is either comforta- ble, or creditable to yourself. Compose your spirits, fix your thoughts, and be wholly intent on the subject in hand. Never pretend to study whilst the mind is not recovered from a hurry of cares, or the perturbations of passion. Such abrupt and violent transitions is a discipline to which it will not easily submit, especially if it has not been well managed and long accustomed to it. Aurora musts am'icn. necnon Tcspera: because the mind is then com- monly most free and disengaged. liCt the scene of our studies^ be a place of silence and solitude; where you may be most free from inter- ruption and avocation. When you hiivc a mind to improve a single thought, or to be clear in any particular point, do not leave it up.til you are master of it. View it in every light. Tiy how many ways you can express it, and which is the shortest and best Would you enlarge upon it; hunt it down fiom author to author: some of which will sugi:;est hints concerning it, which perhaps never occurred to you before: and give every circumstance The Student and Pastor. ttl its weight. Thus by being master of every subject as you proceed, though you make but a small progress in reading, you will make a speedy one in useful knowledge. To leave matters undetermined, and the mind unsatisfied in what we study, is but to multiply half notions, introduce confusion, and is the way to make a pedant, but not a scholar. Go to the fountain head. Read original authors, rather than those who translate or retail their thouohts. o It will give you more satisfaction, more ceitainty, more judgment, and more confidence, when those -luthors are the subjects of conversation, than you can have by taking your knou ledge of them at secund liand. It is trusting to translations, quotations, and epitomes, that makes so many half scholars so impertinently wise. Finally. Be patient of labor. The more you ac- cu«;tom yourself to laborious thinking, the better you will bear it. But take care the mind be not jaded.* If divinity be your peculiar study, observe the following rules. 1. Be critically expert in the original Scriptures of the Bible, and read a chapter in Hebrew, and another in Greek every day. And especially obsei ve the dif- ferent senses in which the same original word is used by the same author: this often thro\\s a great light on his meaning. 2. When you have found what you take to be your author's own sense, keep to that, and admit of no "Socratfs iile non hominiim modo, veriim ctiam Apollinis orac.iilo, sr.pi- em'issimus jiidiciitiis, ci peiennis Plillosophix Tons, dicere sole! : "R.idi- cemquidcm eruditionis pe mm arum esse, s'.hI friictum liabcre jtirtindis- simuiTi; laitioque magnos adferre labores, sed lioiiestissimiim siiJantibiiu prjemitim repoiicie." Ergo, O Tu, quisqiiis cs, cui ignea vis in pectore exarsil, cui flunima in prxcordiis micat, procul absint mollia, lenia, fjiril- ia, blanda, qux animi impttum extingucre solent. Dura pclanius, ^c, Vid, Ringelber^lus dc Ralione Sludii. p. 13. 2£ The Student and Pastor. vague, Uncertain, or conjectural constructions, what- ever doctrine they may discountenance, or favor. 3. Be sure to make the sacred Scripture the source, standard, and rule oi" all your theological sentiments. Take them from it, bring them to it, and try them by it. 4. Make yourself master of some short well chosen system of divinity for the sake of method and mem- oiy; but take care, (Nidlius in verbum jurare magis- iri) that you be not swayed by the credit of any hu- man names in matters of divine faith. Let reason, evidence, and argument, be the only authorities to which you submit. Remember it is truth you seek; and seek her (as you would do any thing else) in the place where she is most likely to be found. 5. Divest yourself as much as possible of all prepos- sion in favor of, or prejudice against, any particular party names and notions. Let the mind be equally balanced, or it will never rightly determine the weight of arguments. Prejudice in one scale will outweigh much scjlid truth iri the other: and under such a pre- possession, the mind only observes which balance pre- ponderates, not what it is that turns it. 6. Cultivate a proper sense of the imbecility of the hu- man mind, and its proneness to error, both in yourself and others. This will guard you against a dogmati- cal confidence in defence of your own opinions, and arm you against the influence of it in others. And, on the contraiy, endeavor after a meek, hunjble, teacha- ble temper; which, from the highest authority, we are sure is the best disposition of mind, to seek and receive divine truth.* 7. Be not fond of controv'ersy. Theological alter- cations have in all ages been the bane of real religion, *■ Ps, XXV. 9 . The Student and Pastor. 23 and the fatal resource of unknown mischief to true Ciinstianity. It sours the temper, confounds the judg- ment, excites malevolence, foments feuds, and banishes love fiom tlie heait: and in fine, is the devil's most succx^^ssful entwine to depreciate and destroy the princi- ples of vital piety. Let the controversies you read be the most important, viz. those against the Deists and Papists. And read only the best authors upon them. Among whom you will find none to exceed the late bishop of London and Dr. Leland in the former, and Dr. Tillotson and Chilling'n^orth in the latter. 8. Avoid theological minutenesses. Lay no stress on trifles: as you see many do, either from a wrong education, or a weak turn of mind. Reserve your zeal for tlie most important subjects, and throw it not away upon little things. Lastly. Let none but the best writers in divinity be your favorites. And those are the best writers who at once discover a clear head and a good heart, solid sense and serious piety, where faith and reason, devo- tion and judgment, go hand in hand. CHAPTER IV. THE METHOD OF COLLECTING AND PUEStiUVING USEFUL THOUGHTS FUOM CONVERSATION. WHENEVER it can be done without affectation and pedantry, turn the conversation on tlie subject you have been reading last, if you know it to be suitable to your company; and introduce your maturest obser- vations upon it. This will fix it in your memory, es- pecially if it becomes matter of debate.* For the • Qiiicquid didiceris idconfestim doccas: sicet tiiafinDare,et prodfessc aliis poles. Ea doce qux noveris, earjiie divcrsis hoiis, aliis atque aliis coi:veniet inculcarc. ♦aliss:t,si quispium te audiat, inlei-ea exeicitio mil-am rcriim copiam tibi comparavcris Kiiiffel. dc rationc Studii, p. 2% 66. 24 The Student and Paahr. mind is never more tenacious of any principles, than those it has been warmly engaged in the defence of. And in the course of such debute you may perhaps view them in a new light; and be able to form a better judgment of them, and be excited to examine them with more care. Intercourse awakens the powers, whets the mind, and rubs off the rust it is apt to con- tract by solitary thinking. The pump for want of use grows dry, or keep its water at the bottom, which will not be fetched up unless more be added. When you have talked over the subject you have read, think over what you have talked of; and perhaps you will be able to see more weight in the sentiments you opposed, than you were willing to admit in the presence of your antagonist. And if you suspect you was then in an error, you may Yiow retract it without fear of mortification. That you may at once improve and please in conversation, remember the following rules. 1. Choose your company, as you do your books. And to the same end. The best company, like the best books, are those, which are at once improving and entertaining.* If you can receive neither pleas- ure nor profit from your company, endeavor to fur- nish it for them. If this cannot be done, (and espe- cially if there be danger of receiving hurt from them) quit them, as decently as you can. 2. Study the humor of your company, and their character. 11" they be your superiors, or much inclin- ed to talk, be an attentive hearer. If your inferiors, or more disposed to hear, be an instructive speaker. 3. When the conversation drops, revive it with some general topic, by starting a subject on which you have some good tilings to say, or you know oth- • Ii!e tuli'. piinctum, '.^u miscu't w ilc dulci. Hor. de Arte Poet- 1..S43. The. Student and Pastor. 2* CIS have. To which end it will not be amiss, to be a little prepared with topics of conversation, suitable to the company you are going into: and the course ot" your own thoughts in conversation, will be more free, than you ordinarily find them to be in silent medita- tion. 4. When any thing occurs that is new, or instruc' tive, or that you are willing to make your own, enter it down in your minute or common-place book if you cannot trust your memory, (for in conversation all are freebooters; whatever you lay your hand on that is worth keeping, is lawful prize,) but take care that you do not charge either the one or the other with trash. ' 5. Never stand for a cypher in company by a total silence. It will appear boorish and awkward, and give a check to the freedom of others. It is ill man- ners. Better say a trivial thing than nothing at all. Perhaps you hear a deal of impertinence, uttered by some in the company, which you candidly excuse: presume upon their candor, if you happen to talk in the same manner. You have a right to claim it: you will readily receive it. Something trite and low ut- tered with an easy, free, obliging air, will be better received than entire silence; and indeed than a good sentiment delivered in a stiff, pedantic, or assuming manner. And many good things may arise out of a common observation. However, after a dead silence, it will set the conversation a going, and the company, who want to be relieved from it, will be obliged to you. This is a secret that will never fail to please. 6. Join not in the hurry and clamor of the talk, especially when a trifling point is disputed and several speak at once, but be a patient hearer, till you have made yourself master of the subject and the arguments 26 The Student and Pastor. on both sides. And then you may possibly find an opportunity to put in as mediator, with credit to your judgment. Repeat not a good thing in the same company twice, unless you are sure you are not distinctly heard the first time. 7. Though you may safely animadvert upon, yet do not oppose, much less rally the foibles or mistakes of any one in the company, unless they be very noto- rious, and there be no danger of giving offence. But remember that he himself sees the matter in a different light from what you do, and with other eyes. 8. If detraction or profaneness nwngle with the conversation, discountenance it by a severe, or a reso- lute silence, where reproof would be thought indeli- cate. If this be not sufficient to put a stop to it, make no scruple to withdraw.* 9. Affect not to shine in conversation, especially before those who have a good opinion of their own understanding. The surest way to p'ease them, is to give them opportunity to shew their parts; a monopoly of this kind will scarce ever be endured with patience, t 10. Bear with the impertinence of conversation. Something may be learned from them, or some op- portunity may be given you to put in a sentiment • Tossidonius relates of St- Austin, that tliis Latin distich was in« sciibcd on the table where he entertained his friends, Qiiisqnis amat diclis absentem rodere amiciim, Haiic nsousam indignam noverit esse sibi. f Convers-tion is a sort of commerce, towards which every one ought to riunish his quota, i. e, to hear and speak in his tuni. It is acting- against the rules of iio!U"?ty, and laws of commerce, to monopoliza ail, and deprive otherss of tlu; share tl.cy have in the gain. It Is in liice UKiuner, a kind of injustice in those vvho compose the cir- cle, alwajs to usurp tlie talk. If your design bv it is to make a shew of yourparts,and to procure esteem, you quite mistake your interest; for you cxaspenite those ugainst you wh'in )ou tiius foice to silence, vvho cannot bear il»e ascendant you give y(.urseli", and the degree of superiority you assume. Keftcct. upon ridicule, vol. i, \i. .'>5. The Student and Pastor. 27 more apropos. Besides, what appears low and flat to you, may not to another.* Lastly. Appear perfectly free, friendly, well pleased? easy, and unreserved. This will make others so; and draw out many a good thought from them. And is much more pleasing than a studied politeness, and all the usual arts of common place civility.t CHAPTER V. CONCERNING THE IMPROVEMENT OF OUR THOUGHT3 WHEN- ALONE. A STUDENT (like a philosopher) should never be less alone than when alone. Then it is that, if it be not his own fault, he may enjoy the best of company Next to the regulation of the appetites and passions, the most important branch of self-government is the command of our thoughts: which without a strict guard will be as apt to ramble, as the other to rebel. The great difficulty will be to keep them fixed and steadily employed upon your subject. To this end let the mind be calm and dispassionate; view your theme in every light; collect your best thoughts upon it; clothe those thoughts in wxrds, and consider how Mr. Addison, Mr. Melmoth, or any other writer you • That wh'ch makes common conversation so nauseous, are the applauses bestowed on follies. Narrow souls admirceverj thinp^, and cry up ilie least trifles, that ought to he let pass. That which becomes a well bred man on these occasions, is to say nothing'. It would be a criminal com])lii- sance to applaud o(reiisive fooleries. It would be likewise a faulty deli- cacy, to bear wiili nothJn,c^ hut what is exquisite, and to express contempt for everything that is flat a'ld trivial. Idem, p. 346. f hhiwever it is extolled as the great art of conversation, to appear with tlie utmost openness and civiliiy when you are most upon the reserve: Yet, as it is not only the ordinary dress of coin-tiers, and tr.-ivellers, but an art that frequently belongs to the shops, the covering is much more transparent, than ihey who act under ii are aj t to think. And besides. such an address is really nauseovs amongst friends; and the greatest masters of tliis arliul smoothness, scldonf\ deceive others thereby, so njuch sn, themsclvrs. \'id. Advicf' to a son, p. 31. 2B The Student and Pastor. admire, would express the same: guard against a va- grancy or dissipation of your tlioughts; recall them when they are rambling; and observe by what con- nexion of ideas or images they are enticed away from their work, and refix them more diligently: if you have a pen and ink at hand, set down your best sen- timents on paper. If your subject be of a religious nature, it may not be amiss to recollect some proper text of Scripture, as a standard to which you may re- call your vagrant forces. Let the matter of your meditations, be something seasonable, important, or entertaining. Consult the temper your mind is in, or ought to be in at that time; and let your subject be suitable to it. Take care that nothing vain, or vicious steal into your mind when alone. Hereby you make yourself a very bad companion to yourself; and become your own tempter. If the place or occasion will admit it, think viva voce^ or utter your thoughts aloud. In your evening meditations, go over in your mind, the best things you have read or heard that day, and recollect them the next morning.* The great advantage of being alone is, that you may choose your company; either your books, your friend, your God, or yourself. There is another will be ready to intrude, if not resolutely repelled. By the turn of your thoughts you may detect his en- trance, and by what passage he stole in. You may know him by his cloven foot. Atid you have the best precept excniplilied by the best precedent, how to eject him.f 'Id quoque pcnitilc fiierit, ante somnum uolurc qu.xciiiiqvie luce ca poracta sunt. Ring'cl. dc K.it. Stud. p. IK). j.Scc James iv, 7, coinjiared with Mait iv, 10. The Student and Pastor. 29 If books be your subject, or what you lately read and laid up your memory; your mental employment will be recollection and judgment. Recollection, to recall to your mind the good things you have read; and judgment, to range theni under their proper class: And to consider upon what occasion, or in what com- pany it may be proper or useful to produce them. If you choose 3, friend for the companion of your solitude; let it not be merely for your own pleasure. But consider in what manner you may improve or entertain him. Or what it is you would learn from him; and in what manner you may best behave to- wards him, the next time you come in his com- pany. When you desire to have the great GOD for the object of your contemplation, (as you should always do in your religious retirements) your mind cannot be too serious, composed, and free. Now it is that the thoughts will be most apt to revolt and ramble: and the utmost efforts must be used to guard and guide them. Two things in this case you should never forget. 1. Earnestly implore his help, that you may think not only steadily, but worthily of him. 2. Consider him as present with you; and as wit- ness to all the employment of your mind. Lastly. If you are your own companion, and self- meditation be your business, you have a large held be- fore you.* Bit one thing be sure not to neglect, viz. Sharply and impartially to reprove yourself, in case of any observable failure; and resolve to amend your conduct in that purticular, cirpccially when the same circumstances recur. •Sec Self Knowledge, part iii, clinji. 1, 30 The Student and Pastor. PART II. THE business of a pastor is to do all he can to pro- mote the eternal interest of the souls of men. And to keep his eye continually on this, the great object of the sacred office, will be a good direction to him in the prosecution of it. He is now to improve, regulate, digest, and apply that stock of knowledge he has taken so much pams to acquire: And examine what part of it will be most helpful to him in his gieat design. The duties of the pastor's office may be comprised under the six following general heads. Preaching. Praying. Administering the Seals. Visiting the sick. His conduct towards his people in general. And towai^ds persons of different charac- ters in particular. 1. Preaching. This may be divided into two parts; preparation. And elocution. 1. Preparation. Which consists of composition, and the duties immediately previous to preaching. CHAPTER I. OF COMPOSING OF SERMONS. '•BESIDES all the usual academical preparations, the study of languages, sciences, divinity, &c. there i§ a particular art of preaching to which if ministers did more seriously ap[)ly themselves, it would extremely facilitate that service, and make it more easy to them- selves, and more profitable to their hearers."* For acquiring which art the rules laid down in this and •Wilkin's Ecclcsiiislcs, p.l. The Student and Pastor. 31 the three following chapters may be helpful to those who are entering upon the sacred employment. 1. The first thing to be considered, is the choice of the subject. Here you must consult your own gen- ius, taste, and abilities: and choose those subjects which have most impressed your own mind; for on those you are most likely to succeed, and to produce the most mature and useful sentiments. Consult also the temper, taste, and capacities of your audience. For the more suiable your subject, stile, and sentiments are to them, the more likely you will be, both to please, and improve them. And therefore a minister shuuld never fix, nor choose to preach, amongst a people, whose opinions are widely ditYerent from his own. "Let the most useful and pertinent subjects, be your most frequent choice. Tliose are the most useful, which are the most edifying: And those most perti- nent, that are most fitted to the capacities, and necessi- ties of the auditory. To both which you ought to have a special regard."* If you are at a loss for a text, con- sult the contents of the several volumes of sermons, you have by you. That a man may form himself to preaching he ought to take some of the best models, and try what he can do on a text handled by them without reading them; and then compare his with theirs. Ihis will more sensibly and with- out putting him to the blush, model him to imi- tate, or (if he can) to excel the best authors.'? Whatever particular text strikes your mind with more than common force, in the course of your reading or meditating the scriptures, pen it down with some use- ful strictures that may occur to you, for the founda- tion of a future work. By this means, you will have •Barecroft's Ars Conciommdi. p. 92. -intiiTiCt's Pust. Care, p. ?M, 'in 32 The Student and Pastor. a good supply of suitable texts at hand. A sei'mon should be made Ibr a text, and not a text found out for a sermon. For, to give our discourses weight, it should appear that we are led to them by our text. Such sermons will probably have much more effect than a general discourse to which a text seems only to be added as a decent introduction, but to which no regard is had in the progress of it.* Affect not an obscure, difficult, or barren text, to shew your ingenu- ity in throwing light upon it, or set others a wonder- ing what you can make of it. Discourses from such texts must be either unprofitiible or unnatural. t 2. Having chosen your subject; your next care is, to be furnished with a store of useful and pertinent thoughts upon it. Having fixed your spot on which to build, you are now to prepare materials. To this purpose, carefully peruse your text, both in the original and difterent translations. Attend to its connexions and reference; and observe what is the principal sub- ject it points to. Collect from your concordance, or common place book to the bible, or from Mr. Clark's Annotations, or from Wdson^s Christian Dictionary,. and otlicrs, all its parallel places, or the several scrip- tures, that have a reference to it. Pen them down on loose paper, to be properly interwoven into the dis- course under any particular head or branch of it — Consult other authors on the same subject. Use their thoughts, but not their words, unless you quote them expressly; which should never be done, unless your author be a writer of eminence, and of good repute with your audience. And let it be a sentiment so •lu. p. 280. ■j-/(i. ct J'j'nL M;iay will remeiiibcr llic text that romember nothing else; thcri^tore sucli a clioice should be made as may at least put a u-i-i},'lity and speaking- sontencc ol' the scripuircs upon the memories of 1 1; people, hi. p. 217. The Shident and Pastor. 3^ weighty, and well expressed, as deserves to be remem- bered by them; and then they will remember it the sooner as coming from him, than from yourself. 3. Having thusprovided materials; form your plan. Le^ your method, as well as your subject, (low from your text. Let the division be easy and natural, and such as the audience would expect. "Let it arise from the subject itself; and give a light and just order to the several parts. Such a division, as may easily be remembered and at the same time help to connect and retain the whole. In fine, a division that shews at once the ex- tent of the subject, and of all its parts."* Avoid a te- dious multiplication of particulars under every general head of your discourse. Let your particular heads be not only few, but distinct; and affect not to con- ceal the number and order of them, if they be distinct and natural, as some modern preachers do. It is a false delicacy to aim at reducing a sermon to the form of a polite harangue. The other method of expressing the number of the heads in their proper order, is not only more pleasing to the common sort of hearers, but a help to their understanding and memory; which a preacher should by all means carefully regard. f '-It will be proper, to draw your method or plan, on a loose piece of paper laid before you, with the several particulars under their respective general heads; and whatever place of scripture, or inferences, &c. yon meet with in reading or meditating, pertinent to any pai ticular point you shall speak to, you may then place them under that particular: for all things may •Cambray's Dialogues on Elotiuence, p. 9. fit is but a bad rule in Aisled at least foi- vulgar aiiditors) when lio advises to conceal and alter the metliod for variety's sake. Crvpsis dispO' sitionis tolUtJastidiuvi auditoiis. This may be true of itcliing curious bearers, but not ot such as regard llicir own profit and edification Wilk. Eccles. p. 5. ^ The Student and Pastor. not come to your mind at once, and a thought is so quickly gone (let your memory be almost ever so te- nacious and retentive) that you will hardly retain it, unless it be in this manner committed to paper. And whatever place of scripture you make use of, which you do not well understand, consult the ablest com- mentators on that passage for the meaning of it; that you may not apply it to a wrong sense."* 4. Having thus provided materials, and formed your plan, begin the superstructure. Which will now be raised and adorned with great ease, and be continually improving upon your hands. For no man can talk well on a subject, of which he is not entirely master. t "In the beginning you must endeavor to gain the fa- vor of the audience, by a modest introduction, a respect- ful address, and the genuine marks of candor and pro- bity.";*: Let your ej^ordium be short, modest, grave, and striking; either by proposing your method, and enter- ing upon your subject directly: Or by a few important general observations, which are connected with, or naturally lead to it: Or by some short unexpected re^ mark on the words of the text. In your enlai'gement on particulars, if you find your thoughts do not run freely on any point, do not urge them too inuch; this will tire and jade the faculties too soon. But pursue your plan: better thoughts may occur afterwards, which you may occasionally insert. Let your best sentiments stand in the beginning or end of a paragraph, and the rest in the middle, which . will pass very well in good company. And let every • Barecroii's Ars Cone p. Ill, 112. I Etcnlm ex rerum cog'iiitlop.e cfRorcscat & rcdundct oportet oratio; Qax nisi silliest res ab oralore pcrcepta 8j, cog^nita, inancin qiiandam lia-. bet eluciUionem, 8c fere puerileni. Cicero de Orat. 1. 1 §. fi. \ Cambray's Dialogues on Eloquence, p. 117.— Sed liaec .idjuvant in oralore, lenitas vocis, vidius, inidoris significatio, veiborum comitaa^ Cicero de Qrat, 1, 2, § 43. The Student and Pastor. 35 head conclude with some striking sentence, or perti- ( nent scripture. As every complete sermon resembles a little book, the method of composing the former, may be the same with what Jihigelbergiiis tells us he used in composing the latter. "My first care (says he) is to form in my mind, a perfect plan of the work before me. Then in a large tablet, or a sheet of paper, I set down the titles of the chapters, or the several heads I am to discourse on. Then 1 look over them to see if they have their proper place, connexion, and coherence: And alter them as I see occasion. Then whilst my mind is still warm with the subject, I take a brief sketch of what is proper to be said under each head, which I write down on a loose piece of paper; these I afterwards transfer into my plan, and in a fair hand transci ibe under their proper heads. By this means, I have the whole subject and method of the work under my eye at once. Then I every day transcribe a chapter for the press, and add, or expunge, as I go along, according as the matter re- quires. After this, when 1 see nothing deficient, or redundant in the subject, I apply myself to revise the language."* Let your application be close, fervent, and animat- ed.! To which end, get your own heart warmed and penetrated with your subject. For however drowsy, or inattentive your hearers may be in the beginning, or middle of a discourse, they should be always awak- ened, and warmed at the close. "It is oftentimes proper at the end of a discourse, to make a short recapitula- • Ringel. dc Ratinne Stud. p. J>8. 92. Vid. Ars Conclo. p. 92. •j- II ne sdfTu pas de savoir d'ou il faut tircr los iis:igcs; il csi necessaire do connoine le but «|vi*on doit se pi'Oposei- duns line aj)plicution. Or ce but, c'cstd'emoiivoir, de toucher ses uiuiitciirs, de leur inspirer les senti- mrm de picle, d'amoup de Dieu, de cliarite, hp. Ost. de I'exercice, p. 126. Sd The Student and Pastor. tion, wherein the orator ought to exert all his force and skill, in giving the audience, a full, clear, concise view of the chief topics he has enlarged upon."* And let / the last sentence of the sermon, be either your text, or some pertinent scripture, or some weighty thought well expressed and worth remembering. 5. Having thus raised your superstructure on the plan proposed, you must put the finishing hand to the work, by decently adorning it: which is the business of a revisal, wherein you are to re-examine the meth- od, matter, and style. 1. The method. Here perhaps you may see some small alterations necessary; e. g. this head may come in more naturally before that; such a sentiment will shine to more advantage at the conclusion of a paragraph; and this particular head is not sufficiently distinct from that, and therefore both had better be wrought into one. 2. With regard to the matter. Such a sentiment is expressed before, thcretbre strikejt out here; too much is said upon this part of the subject, too little upon that; add here, retrench there; if any new thought, or per- tinent scripture occur to your mind, search out the proper place where to dispose of it. 3. With regard to your style. This thought is ob- scurely expressed, explain it; this sentence is equivocal, be more determinate; this is too long, shorten it; here isajingk', correct it; this disposition of the words is harsh and hard to be pronounced, alter it; this expres- sion is too mean and vulgar, substitute a better, t 1 sliall conclude this chaptin' with the following gen- eral rules relating to the style of the pulpit. • Ciimbray's nialogiics, p. IIB. \ Ej^nidom in libiis cxruilonlis, cum sp<.-cioaiini arK|uem vociim roii- tc:Miim, am >crl):i - ag-ainst the j,'cncTal d'Rordei-B of nnmkind; bill we do not siiflUienily explain the pro- ci pis and principles of the pospcl. C»mbr.i\'s Dialojfues. p. 160,161. \ Camhraj's ieller to ihc French itcadcniy, j,, 230. i Snmma, rpiantum ego quidem senlio, eir.a movendos ailLctiis, in hoc l)Osita tsi, ui move amnr ipsi. Qiintilian, I. fi. c '2. ■Jlliunet's lastoral Care, j). 2^3. Dibhrp Wilkin's Ecclesiasles, p. 262. The Stitdent and Pastor. 43 10. When you are called to touch upon controver- sy (which you should avoid as much as possible in the pulpit) be candid, clear, short, and convictive. Be sure that your arguments be solid, close, and sti-ong; and your answers at least as clear as tlie objections: for if these be plain and those perplexed you will but con- firm the error you mean to confute.* Avoid all need- less censures, especially of persons by name. When a censorious spirit is kindled by the preacher, nothing will sooner be catched by the hearers; and that unhal- lowed flame will quickly be propagated far and wide. Dark debates in divinity are like rocks not only steep and craggy but barren and fruitless, and not worth the pains of climbing to the top; and what in- fluence they have on the spirits of men is commonly a bad one. It is scarce to be imagined what harm these theological subtilties do us. As spirits extracted from bodies are always hot, heady, and inflammatory: so divine truths subtilized and too much sublimated, heat, intoxicate, and discompose the minds of men, Are their tempers, and kindle very hurtful and unruly passions, to the disturbance of their own peace and that of others. 11, Let your great aim in every sermon be to please God and profit your people, to do them good rather than gain their applause. Do not covet a reputation for eloquence; it will turn you off from higher views. Besides, an excessive desire of popularity and fame will subject you to many secret vexations: as u ell may you expect the sea to be undisturbed, as the mind of an ambitious man to be long free from disquietude. t Lastly. Endeavor to get the great principles of Christianity wrought into your own heart; and let them • Sec Wilkin's F.rrlcs. p. 25. uii-j.Kyl\v.a'U'3 jjrcaclitr, vol. 1. t), 3,'l, " The Student and Pastor. 45 world will not make a person, cither a wise man, a oood christian, or a faithtul minister.* And to in- duce him to a wise circumspection in his conduct, he should often consider the influence his own example will have upon his people, for whom he must live, as well as for himself; and who will think themselves very justifiable if they indulge to no other liberties than such as they see their minister take himself. f Before I close this chapter, let me add one thing more, viz. That a minister, both with regard to his conduct and preaching, should take care not to be too much affected with common fame. Though he is not to be absolutely indifferent to the applauses and censures of others, yet he should arm himself against the bad influence of both. He must expect to pass through good report and evil report: and both are apt to make hurtful impressions on weak, unstable minds as to evil report, a stoic will tell you, that, in confi- dence of your innocence, you ought absolutely to de- spise both it and its author. I think Chiysosiom's advice is more suited to the character of a christian minister. "As for groundless and unreasonable accusations, says he, (for such a christian bishop must expect to meet with) it is not right either excessively to fear them, or absolutely de- spise them. He should rather endeavor to stifle them, though they be ever so false, and the author of them ever so despicable; for both a good and bad report is greatly increased by passing through the hands of the multitude, who are not accustomed to • Aliud enim est scire, aliud saperc. Sapiens est, qui dicricit ncn omnia, sed ea qua: ad \er.im fxHcitatem pertinent; ct lis quae diiiicit Rfii- cilu'-, ac transfi^ruratus est. EiM,nt. Ecciesiasies, p 21. Cf3-a//X!5f, *C ISX. BlOTa; (XOVOy, SLKKO. K±t TTK^tt (uMTO. TOS-JiTW. A bisluip had netil l)e suber and vii^iiant,' and liave .til his eyes about him, who lives not only for himself, but for so ijreat a muhiiude of people. CUrjsostom de Saccr. 1. 3. c. 12. 40 The Student and Pastor. examine, but to bliib out every thing they hear wheth- er true or false. Therefore we are not to despise them, but to nip those evil surmises in the bud, speak friendly to those who raise them; be their characters ever so bad, and omit nothing that may remove their wrong impressions of us. And if after all they persist to defame us, we may then despise them."* CHAPTER III. OF THE DUTIES IMMEDIATELY PREVIOUS TO THE WORK 0? THE PULPIT. TO prepare you for this service, the following direc- tions may be useful. I. Before you enter on the public worship of God in his house, be sure to apply yourself to the throne of grace, for a divine blessing on your labors. It was a usual saying of Mr. J uthcr, Bene orasse, est bene studuisse.-\ And, in these your previous devotions, sec that your heart be very sincere and fervent. You must pray for yourself, and pray for your people. 1. You must pray for yourself — that God would help you to bring your own Spirit into a frame suita- ble to the work you are about to undertake — that the word you deliver may affect your own heart, or that you may first feel the holy flame you would communicate to others — that a door of ulicrancc may be opened to you, and that you may speak as becomes the oracles of God — that he would direct you to speak to the consciences and particular cases of your hearers, or * Chrys()s(om ile Saccrdot. L. v. c. 4. ■}• Sub horiim CDncioius ecclcsiusit's tlcl se protiiiulx cloprcciitloni , et nS CO pDs'vilct sapieiiliain, linjjiiam, el onilioiiis cvcmiim, i[in linguas in* raiitium Tacit ilisurtas. Incredible ilictu (piaiUiim liicis, (juaimim vigoris, fjuiiiiiim roburis !fi aiucrUatis liuic acccdat ccclcsiast;':. Eras Ecclcs. p. 48'i. The Student and Pastor. 47 that what you deliver, may be a word in season*— and that he would especially assist you in prayer, and give 3'ou the spirit of grace and supplication. 2. You are to pray for your people — that their at- tentions may be engaged both to the evidence and importance of the things they are to hear — that God would open their hearts to give them a fair and can- did reception, and that no bad picjudice may prevent the good efliict of the word— that the grace of God may cooperate with his appointed means, to set home divine truths with power on their consciences — that they may be able to retain the good seed that is sown — that it may bring forth its proper fruit in their future lives — and finally, that their prayers for you, and be- havior towards you, may strengthen your hands, and make you more serviceable to their souls. 2. Lot your mind and countenance be very com- posed and serious, and your gesture grave and decent. To this end, endeavor to bring your spirit into a re- ligious and devout frame, before you come into the house of God. Attend to the real importance of the work you are called to, both when you are the mouth of God to the people, and when you are the mouth of the people to God. Avoid those objects, and avert those thoughts, which tend to discompose your mind, or indispose it for the sacred service you are going to engage in. Clear your heart of all vain and worldly cares, and especially of all vexatious and disturbing thoughts, before you enter on the public service of God. E.idcavor to attain a spiritual, holy, and heaven- ly frame of mind by previous prayer, leading, and devout meditation. It will render your sacred work both more agreeable and easy to yourself, and more beneficial to your hearers, if you endeavor to carry • All daccndum (li\ina ncn.o idoneus est, nisi docttis tliviiiitus. Id, r. uo. 48 The Student and Pastor. into the house of God that serious temper of mind which you desire they should carry out of it. 3. Before you enter on your work, take time to premeditate and recollect some of the most weighty, pertinent, and inipoitan« sentiments and expressions you may have occasion for either in prayer or preach- ing. This will be especially necessaiy, if you give any thing in charge to the memory, that you may not be at a loss for those sentiments when they are to be produced in their proper plar^e. The mind should be well seasoned with the discourse before it be deliveied. It is not enough to be master of your notes, but you must enter iiito the spirit of your subject. Call in cveiy t! :i>g that is proper to improve it, and to raise and annnatc your mind in the contemplation of it. 4 Affect yonr mind with the consideration of the solemnity and importance of the business you are go- ing about; and how much may depend on a faithful execution of it. Few men bad e\er more natural courage than Mr. Luther, and yet he was often^ heard to say. that, even to the latest part of his life, he never could conquer his fear when he mounted the pulpit.* And St. Chrusostom used to say, that that scripture, they ti'iitch for your souls, as those that must give an ucrou}it, lleb. xiii, 17, struck his mind with con- tant awe.f Lastly. Keep up a self command, and a becom- ing presence of mind; and get above a low servile fear of in.ni. If you are master of your subject, and come well furnished with suitable materials fiir their relig- gious improvement, and produce plain sciipture and • E'sij.'im sencv. et in cinirionjiuclo »xcr :tiis sum, tiinini tlnico qno- tic» suR_if<.'SMin rdp.scciiili'. Wiik.n's Kr<- is. n. ' 4 SaccrU >'.ui. I. (\ The Student and Pastov. 49 reason for what you advance, you have no cause to fear either the critic or the censor; but may with mod- esty conclude, that you are at least as good a judge of the subject you have taken so mucii pains to under- stand and digest, as they are, who perhaps never gave it so precise or extensive a consideration. CHAPTER IV. OF PULPn-ELOCUTlON. UNDER this phi-ase, I comprise the language^ pro- nunciation,iind ac/io« that are most becoming the pulpit. 1. The language. Tliis must be plain, proper, pure, concise, and nervous. (1.) Let your language be plain or perspicuous.* It is a nauseous affectation tp be fond of hard words, or to introduce terms of art and learning into a discourse addressed to a mixed assembly of plain, illiterate chris- tians. The ridicule of it will appear, by supposing" you were to talk to thern in that manner in common conversation. They who do not understand you, will dislike you; and they who do, will see the affecta- tion, and despise you. (2.) Let your words be well-chosen, proper, and ex- pressive; such as your hearers not only understand, but such as are most fit to convey the sentiments you mean. (3.) Aim at a purity of language. To this end, di- versify your style, as far as it is consistent with perspi- cuity and propriety And avoid the frequent and near repetition of the same word, unless it beveiy em- phatical, and the reiteration rhetoi'ical Shun all harsh and jingling sounds — Have an eye to an eaf>y cadence at the close of your periods, and conclude as • Prima est cloqnentia: viriMS, perspic.ulias; et qiioqnisque ingenio minus valet, hoc se mag-'is .I'.toUen; et dilaiare coniitiii: ill statura brevi s ill v eal. L. xi. c. o. Ciiiiiuil. 4 LiUvard*s I'lcuchcr, vol. i, p. 200. The Student and Pastor. 5$ To be more particular: Your action should not be perpetual. The body or any part of it must not be in constant motion. As the preacher should not be, like the trunk of a tree always immovable; so neither, like the boughs of it, in continual agitation. Nor must the motion of the body be uniform and unvaried. A steady vibrative swing of the body from the right to the left, like the pendulum of a clock, is very un- natural and faulty. "As there is a monotony in the voice; so there is a uniformity in the gesture, that is no less nauseous and unnatural, and equally contrary to the good effect that one might expect from decent ac- tion."* Again, your action should not be mimical. The hands should seldom stir, unless when seme pas- sion is to be expressed, or some weighty sentiment pointed out. Nor too violent. As when it exceeds the force of the expression, and the dignity of the sen- timent: a fault we often see in company among per- sons of a warm, impetuous temper. Nor theatrical, pompous, and affected. This becomes neither the dignity of the pulpit, nor the solemnity of the work. The chief action should be 1. In the eyes: which should be commanding, quick, and piercing; not con- fined to your notes, but gently turning to every part of your audience, with a modest, graceful respect, 2. The head: which should always regularly turn with the eyes. 3. 7Hic hands. I'he right hand should have almost all the action; at least the left hand is never to be moved alone. 4. The upper part of the body: which should always correspond with the mo- tion of the eyes, head, and hands, and should be for the most part erect. Avoid a lazy, lolling on the cush- ion: on which your elbows should rarely rest, and • Ciimhray's Dialnj^ucs, p. tl. .34. The Student and Pastw. when they do (e. g. when you make a considerable pause) let it be with an easy, graceful attitude. In a word, let all your pulpit actions, be natural, free, de- cent, and easy: which, by frequent practice and a careful observation of these rules, will be soon at- tained.* 2. The other extreme to be avoided is, too little action. To stand like a statue, stiff and motionless, when you are speaking to your people of the most momentous and affecting things, is as unnatural and as disagreeable as a set, uniform tone in pronuncia- tion; and looks as if you were not in earnest yourself, and cared not whether your people were so. How singular would this appear if you were talking to a fiiend in private, upon any particular affair that very much concerned him, and to which you desire to ex- cite his most earnest attention. How will your hear- ers be able to keep from sleeping, if they see you arc scarce awake yourself: Into this extreme the English preachers are most apt to fall, as the French into the former. But after all let it be remembered, that the end of a dcceiit, just, and lively pronunciation and action, is only to excite and fix the attention of your hearers. Let your chief care be still directed to the j)roj)riety and importance of your sentiment, and the dignity of your subject: for it will never fiiii to disgust your hearers, if you rouse their attention by a solemni- ty of voice and action, and then put them off with something low, ti itc, or unutVecting. • >..■>■ ;i(.A'.iM; ■ 11 r-.liicMlWin, p. 3P, and sc^;. The Student and Pastor. 3 CHAPTER V. OF PRAYER. 2. THE next most considerable part of the pastoral oftice is prayer; which is commonly divided into the grace and glf't of prayer. 1. The grace, or the spirit of prayer. This signi- fies either 1 . Praying with the heart and spirit, with the intent engagement of all the mental powers, un- derstanding, will, and affections. Or 2. with the ex- ercise of those christian graces which are proper to enkindle a devout fervor of mind in that part of worship; such as humility, self-abasement, faith, love, delight, desire, trust in God, hope and heavenly-mind- edness. Or 3. under the particular aid and influence of the Holy Spirit who helps our infirmities, and teaches us to pray: so says the apostle, TP'e know not what to pray for as we ought, but the spirit helpeth our infirmities, Rom. viii, 26; by composing our spirits, giving us a greater abstraction from the world, and a greater elevation of heart, and calling into li- cly ex- ercise the graces before-mentioned. And this spiritual prayer may be entirely mental, without the use of words; and it is this spirituality which gives to our prayers all their effect and power; and without it no prayer, though ever so proper!}- composed or decently delivered, will be acceptable to God, or available to ourselves: which therefore we should frequently and earnestly ask at the throne of divine grace. But it is the other kind of prayer, which I am at present more particularly to consider, viz. 2. The gift of prayer; or an ability to perform this duty extempore, in a decent and devout manner, pub- licly. And to this purpose three things are required. o6 The Student and Pastor. 1. An enlargement of mind. 2. A regulation or ar- rangement of our thoughts. 3. A freedom of ex- pression, or ready utterance. These will take in the matter, method, and manner of prayer. 1. An enlargement of mind; which takes in the matter of prayer. Whatever we want, or desire, or know we ought to desire, should be the subject-matter of our pra^^ers. In order to an enlargement of mind in p:ayer, and a suitable supply of matter, We must (1.) be well acquainted with the state of our souls; and attend to our spiritual wants and weak- nesses. The christian's own heart is his best prayer- book. The more we converse with that, the better shall we converse with God. It may not be amiss to commit to writing those defects and blemishes, we chielly observe in our characters, the mercies we have received (especially any particular mercies we have received by prayer) either deliverance from evil, di- rection in difficulties, or the accomplishment of a de- siied end: each of which will be a proper subject eitlner of petition, confession, or thanksgiving. (2.) When you address yourself to the sacred work, see that the mind be free, composed, and serious. Its conceptions and apprehensions will then be more ready, and proper thoughts will more freely occur. {?>.) Possess your mind with an awful reverence of the Divine Majesty, whom you address as the heart- searching God. (4. ) Let your expression be very de- libeiatc and solemn, that tlie mind may have time not only to conceive, but to regulate and contemplate its conceptions. (.3.) Daily study the word of God, with this view in particular, that you may be the better supplied with materials for devotion. (6. ) Endeavor after a comprehensive view of things. Let the mind take a wide scope; and let it freely run on those subr The Student and Pastor. 57 jects that most affect It. (7.) Let practical divinity, and a right disposition of heart towards God, be jour principal care and study. (8.) Take some time to pre- meditate and recollect the chief topics of prayer, and commit some few well chosen expressions and sen- tences to memory. Lastly. Let the subject you have preached upon, (and especially those you have found your mind most warmly affected with, and some of the most striking sentiments and expressions in them,) be wrought into the composition of your future prayers, ranged under their proper heads. This in time will greatly enrich your magazine of materials for prayer; and lead you to proper thoughts and words on the most important occasions. 2. We should not only aim at a comprehension, but observe a method in prayer: The usual method is 1. Invocation: wherein we are to make a solemn mention of some of the divine attributes. Nor should this be always confined to the beginning of prayer. It may very properly be repeated by way of preface to some of the principal petitions we put up to God; which when pronounced with seriousness and rever- ence will have a good effect to awaken the devotion of the heart. But always remember to invoke the Almighty under those attributes and perfections which are most suitable to the blessings you ask of him: e. g. When we pray for an accession of divine knowledge and wisdom, the address may be in this form, "O thou father and fountain of light, in whom there is no darkness at all, who givest to man the wisdom he ask- eth of thee, we beseech thee to disperse the darkness of our minds, shine into our hearts, and liberally be- stow upon us that wisdom which thou knowest we w^ant." 2. Confession of sin. The transition to this part of prayer will be natural and CtV^V; by taking par 6 58 The Student and Pastor. ticular notice of those moral perfections of the divine nature, in which we ourselves are most defective: e. g. The righteousness and holiness of God, as thus, "O holy, holy, holy. Lord God Almighty! who art of purer eyes than to behold iniquity, wherewith shall we thine unholy creatures presume to appear before thee, or lift up our eyes or thoughts to heaven, which our iniquities have reached before them!" In public prayer, let these confessions be general. In private, particular, as your own consciousness of guilt may suggest. 3. Petition. The connexion here may be properly made by the mention of the divine mercies, or the remembrance of Christ's mediatorship, and the prornisc of grace and pardon to penitent sinners: and most properly begins with petition for pardon; then, for a more perfect renovation; after which proceed to beg for other spiritual blessings; as more light and knowledge, more love to God, more faith and hope, more strength against temptation and sin, more purity and heavenly-mindedness, more indifference to the world, &c. Then proceed to temporal blessings. 4. Particular intercessions. These it will be best to pre- compose; and commit to memory the expressions and phrases that are most proper to be used on particular occasions. But let the phrase and subject be often varied, that it may not appear to be a form. And in all our prayers, upon any particular or special occa- sions, there is great need of much pre-meditation. Lastly. Thanksgiving, The subjects of these are either general or particular; and as various as our mercies. This part of prayer may perhaps come in more properly after invocatiGn; and the transition from The Student and Pasi(n\ 50 therlce to confession, may be made by the mention of our unworthiness of the divine blessings. Besides this general method, it would be proper te» preserve in your mind a particular method of the sev- eral blessings you are to pray for, the sins you confess^ and the mercies you commemorate. Let these be laid up in the mind, in order to be produced in their proper places. But do not tie yourself down to the invariable use of any method, whether general or par- ticular; for a too close application of the mind to the method or expression of prayer; is apt to obstruct the devout employment of the heart. Besides this will make the prayer appear too formal, artificial, and studied, and bring a drowsiness upon the minds of those whose de- votion you are called to excite and lead; who are nev- er more pleased and edified in this part of worship, than when they observe us to be affected with our own prayere. A heart inspired with warm devotion will not be confined to exact method. And a lively start of thought, and a strong, surprising sentiment, ut- tered out of its due place, will strike the minds of our fellow-worshippers so strongly, that they will not at- tend to the want of method, or if they do, will readily excuse it. Enlarge mostly on that part of prayer with which you find your own mind most affected; and let not any occasional deviations from your purposed method interrupt the fervent workings of your spirit. It is good however to be master of a regular system of materials, and of pertinent expressions under each head, which may serve instead of a form (but still to be uttered in the most solemn and reverend manner) when the powers of the mind happen to be heavy and unactive, or oppressed by the presence ofotheisata time we are called to the performance of this duty. 6'0 The Student and Pasior. 3. Next to the matter and method, we should havr a regard to the mariner of prayer. This respects 1, the gesture of the body; which should be always decent, grave, and iiumble, and expressive of the reverence of the heart: as folding the hands, or putting the open pahns together, sometimes erect, sometimes declining with the body; sometimes lifted up with the eyes, according as the pious or humble mo- tions of the heart direct. Let the eyes be mostly clos- ed, or if open, steadily fixed: for nothing is more inde- cent than for the eyes to wander in the performance of this duty. 2. The pronunciation. Let this be sloyv* solemn, grave, distinct, and serious. Let not your words flow faster than your thoughts; that the latter may have time to be maturely conceived and well ex- pressed; by which means, one thought will more natur- ally rise out of another, and be in readiness to be pro- duced whilst the other is uttering. And m hen the conceptions are thus before-hand with the expressions, the mind will be free, composed, and serious; and have time to feel the weioht of its own thounhts- which will be a great help to the true spirit of prayer. *Due and proper pauses and stops will give the hearer time to conceive and reflect on what you speak, and more heartily to join with you; as well as give yoxi leave to breathe, and make the woik more easy and pleasant to yourself. Besides, when persons run on heedless witn an incessant flow of words, being carried as it were in a violent stream, without rests or pauses, they are in danger of uttering things lashly before God; giving no time at all to their own meditation; but in- dulging tlw^ir tongue to run sometimes too fast for their own thoughts, as well as for the aficctions of such as are present with them. All this arises from the hurry of The Student and Paston-. 6f Che tongue into the middle of a sentence before the mind has conceived the full and complete sense of it."* Avoid tlie extremes of a too low and muttering voice, which some use, and a clamorous, strong, noisy tone, which otliers affect; as if they expected to be heard for their loud speaking; or as if the devotion of the heart consisted in a strength of lui-fgs. This is im- properly called powerful praying, and will be very disgustful to many. 3. The expression. Here let the following rules be observed. 1. Let your language be plain, but proper. Avoid all low, vulgar, and obsolete phrases, but affect not an elegant or rhetorical style, much less an obscure and mystical one; for how can the mind feel the weight of that sentiment it does not understand? t 2. Scriptural expressions, if happily chosen, are ve- ry ornamental in prayer. ''It would be of excellent use to improve us in the gift of prayer, if in our daily reading of the word of God, we did observe what ex- pressions were suited to the several parts of this duty; adoration, confession, petition, or thanksgiving; and let them be wrought into our addresses to God that day."| And to be furnished with a Copia of scriptur- al expressions to be used in prayer, read Henrifs Method of Prayer, bishop Wilkin^s discourse on ih& Gift of Praijer; or Closet devotions. But here let the two following cautions be observed. 1. Let not your prayer be all in scripture words. Some conceive a prayer of nothing but texts of scrip- ture tacked together; which prevents the mind from taking a proper scope, and leaves no room for the in- vention, or the utterance of pious thoughts. •Watts' Guide to Prayer, p. 93. f^^ee Wilkin on Prater, p. 4'S. tWa.ts' Guide to p'-.iyer, p. 7."'. 62 The Student and Pastor. 2. Avoid the dark, mystical expressions of scrip- ture; which you have reason to believe the greatest part of your hearers do not comprehend the sense of. "If we indulge the use of such dark sentences in our speaking to God, we might as well pray in an unknown tongue, which was so much disproved of by the apos- tle, 1 Cor. xiv, 9. Let not the pomp and sound of any hard Hebrew names, or obscure phrase in scrip- ture, allure us to be fond of them in social prayer, even though we ourselves should know the meaning of them, lest we confound the thoughts of our fellow- worshippers."* 3. If you have not the faculty of clothing your own ideas in proper and pertinent words, borrov/ the phrases and expressions of others upon the same sub- ject. Make a collection of them from the best au- thors, but remember to pick, out those which come nearest to your own phraseology, or such as you best approve, and would wish to have in readiness when you are speaking on that particular subject. And when you are furnished Iwith a store of such well cho- sen expressions, turn them into the form of a prayer, and commit them to memory; which expedient will not only facilitate your expression^ but give room for farther invention. "It is usual for young students to be vcrycareful ingathcringconunon-place books: It would be a much ;4rcatci' advantage, if they were as diligent to collect, under proper references, any such particular matter or expjcssions in pia} cr, wherewith at any time tlicy find themselves to be more especially aft^ct- ed."t 4. It is very proper and requisite that your prayer, after sermon, be formed on the subject you have been •Walls' Gni>lc to Piuver. p. 76. jWilkinN Pnyer, p- 39. The Student and Pastor. 6S treating of; wherein you may go over all the heads of your discourse, and touch upon the most important sentiments, and repeat the most striking expressions in it. But as the mind will be then sometimes fatigued, and the powers exhausted and unfit to be put on the new labor of invention, it may not be amiss to pen down the short concluding prayer verbatim, to be le- peated memoriter; but without confining yourself either to the precise expressions, or method you had before conceived, if the mind be able or disposed to enlarge. 5. Avoid those phrases and modes of expression which you know to be disagreeable or disgustful to your hearers; and prefer those that will give the least offence to any party or denomination of Christians. 6. Throw your prayer out of a form as much as you can, by varying both method and phrase, and by a fresh supply of sentiments and expressions; which will be a great help both to your own devotion, and theirs who join with you in this part of worship. 7. Let your prayers, as well as your sermons, be rather too short than too long. 8. Avoid preaching prayers. "Some persons, who affect long prayers, are greatly faulty in this respect; they are speaking to the people and teaching them the doctrinesof religion, and the mind and will of God, rather than speaking to God the desires of their own mind. They wander away from God to speak to men. But this is quite contrary to the nature of prayer."* Lastly, Be not too fond of a nice uniformity of words, nor of perpetual diversity of expression in prayer. " We should seek indeed to be furnished ♦Watts' Gnide to prajer, p. f.6. 64 The Student and Pastor. with a rich variety of holy language, that our prayers may always have something new and something enter- taining in them; and not tie ourselves to express one thing always in one set of words, lest this make us grow formal and dull, and indifferent in those peti- tions. But on the otlier hand, if we are guilty of a perpetual affectation of new words, which we never before used, we shall sometimes miss our own best and most spiritual meaning, and many times be driv- en to great impropriety of speech; and at best, our prayers by this means will look like the fruit of our fancy, and invention, and the labor of the head, more than the breathings of the heart."* I shall conclude this chapter with a few general di- rections how to attain and improve this useful gift. 1. Accustom yourself to a serious, devout, and de- cent discharge of this duty every day in private; whereby a readiness of conception and expression will be sooner acquired. 2. Spare no pains to gain so excellent a talent; fop it is not to be had (especially by some) without much application; but it is worth it all: and there are few things on which the labor of one who is a student for the sacred ministry can be more usefully employed. 3. Often pray for this gift of prayei'. 4. Endeavor to get your spirit deeply impressed with the great things of religion: and let those senti- ments which most affected you in your most serious frames, be wrought into your piaycrs, 5. INIaintain a manly presence of mind, and use all proper means to conquer that bash fulness and timidity of spirit which young persons are subject to, and is a great hindrance to a decent dischaigc of this duty.f •Sec Wa'."^' GmkJc to Priiycr, p. 89 tl.Uro. p. 110—11$. , The Student and Pastor. 65 6. Take every opportunity you can to hear others pray: and imitate them in every thing you observe to be decent, graceful, and excellent. Lastly. Vary your concluding doxologies. And that you may herein give no offence to any, it may be proper to confine yourself to those of scripture, which are very various, and such as follow. Heb. xiii, 21.— .Through Jesiis Christ, to tihom he glory for evei^ and ever. Amen. Rom. xvi; 25, 27. No-x to him that is ofiwwer to establish you according to the gospel of Jesus Christ. To God only wise, be glory through Jesus Christ for ever. Amen. Rom. ix, 5. — Through Jesus Christ, u7zo w over all, God blessed for ever. Amen. Gal. i, 4, 5. — Who gave himself for our sins, that he might deliver us from this present evil world, ac- cording to the ivill of God and our Father: To whom be glory for ever and ever. Amen. Ephes. iii, 20, 21 — Now unto him who is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. iTim. i, 17. — Now unto the King eternal^ immor- tal, invisible, the only wise God, be honor and glory for ever and even Amen. 1 Pet. iv, 11. — Through Jesus Christ to whom be praise and dominion for ever and ever. Amen. 2 Pet. iii, 18. — Through our Lord and Savior Jesus Christ, to whom be glory both now and for ever. Amen. 9 66 The Student and Pastor. Jude ver. 24, 25. — Now unto him thai is able to keep us from falling, and to present us faultless be- fore the presence of his glory with exceeding joy, to the only wise God our Savior be glory and majesty, dominion and power, both now and ever. 4men. Rev. i, 5, 6. — Unto him who loved us, and washed us from our sins in his own blood, and hath made us kings and priests to God even his Father: To him be glory and dominion for ever and ever. Amen. Rev. V, 13. — Blessing and honor, and glory and power be unto him that sitteth upon the throne, and unio the Lamb for ever and ever, CHAPTER VI. ct>NCERNlNO THE ADMINISTRATION OF THE SACRAMENTS; 1. OF Baptism. "A minister ought to instruct his people frequently in the nature of baptism, that they may not go about it merely as a ceremony, as it is too visible the greater part do, but that they may consider it as the dedicating their children to God, the offering them to Christ, and the holding them thereafter as his; directing their chief care about them to the breeding them up in the nurture and admonition of the Lord."* — In the administration of this ordinance it is best to keep to the original insti- tution as your rule and guide. The most natural method to be used in the celebration of it, seems to be this: 1. Recite the express words of the institution. Matt, xxviii, 28. Then, 2. It would not be amiss to say something in vindi- cation of those two positive institutions of Christianity, •Burncl's Paslcnal Care, p. 185. TJie Student and Past(yt. Cf7 Baptism and the Lord's Supper; and to shew the excellency of the christian dispensation from its sim- plicity, and that it is not encumbered with, those nu- meroiis external ceremonies, which the Jewish dispen- sation was. 6. Make a short discourse on the ordinance as a sacrament of the christian church; wherein you may offer some useful remarks on the practice of infant baptism; then add some proper observations relating to the mode and manner in which the ordinance is to be celebrated; laying this down as an undisputed prin- ciple, that in the manner of performing divine worship it is always best and safest to keep close to the divine rule; so as neither to go beyond, nor fall short of it: for in the former case, we know not whether human and arbitrary additions will be approved of God; but this we are sUre of he will never condemn us for not doing what he never commanded; and therefore the sign of the cross may be safely omitted, as no where enjoined by God himself: and as to the latter case, (i. e. neglecting any part of our rule, or those in- structions he hath given us for the directory of our worship) this must certainly be criminal, and deroga- tory to the honor of the divine Institutor. But where the circumstance or mode of any religious action is left undetermined in the form and words of the insti- tution, that which is most decent and convenient is to be preferred. Hence sprinkling or washing the face of the baptized person gently with the hand, is to be preferred to plunging the body all over in water; be- cause the former is more safe and decent, and the lat- ter no where commanded as the standing, universal mode of baptizing. jBS The Student and Pastor. 4. Be more particular in explaining the nature end, and design of this ordinance, and in opening the typical part of it. Here you may bring in the doc- trine of sanctification, and the purifying influences of the holy Spirit figured by the water in baptism, and the relation this christian institution has to the baptiz- ing of proselytes, and to the Jewish ordinance of cir- cumcision. 5. You may then briefly open the nature of the present duty of the parents; in giving up their child to God, and what is implied therein, viz. their desire that it should be received into the church of Christ, and brought up in the Christian faith. And t>e very par- ticular in your address to the parents of the infant which is to be baptized; pressing upon them the im- portance of their charge, and the care they are to take in the education of their child; especially in reference to its spiritual and eternal concerns. But this may be either before, or after the ceremonial part of the ordi- nance is performed. 6. Proceed then to ask a blessing upon the ordi- nance; and pray for the infant in particular. 7. Then take the infant, and washing it gently with water baptize it in the name of the Father and of the Son, and of the IIolij Ghost. Then, lastly, (if the exhortation to the parents do not come in here, but vva s addressed to them before) conclude with the thanksgiving prayer and the bene- diction. II. Of the sacrament of the Lord's Supper. 1. Of the method of performing it. 2. Of taking in communicants. 1. Of the method of pcriorming it. The most vc^r- ular method seems to he this. 1. Make a short pre- paratory discourse, tending to open the nature and de- The Student and Pastor. 69 sign of this sacrament, and the necessity and import- ance of its intention; or to" excite some devout affec- tions in the minds of the communicants, especially re- lating to the love of Christ, the design of his death and sufferings, and the necessity of a frequent commemo- ration thereof in this sacred institution. But let the ad- dress be very serious, and very solemn. Then 2. read distinctly the words of the institution. Then 3. sol- emnly pray for the divine blessing and presence; give thanks to God for the institution of the visible sym* bols to affect your mind, and assist your faith; and earnestly pray that the great end of this sacred solem- nity may be visibly answered in every one of the com- municants, and be manifested in their growing love to the Redeemer, and more steady attachment to his gos- gel, as their only rule of faith and life. Then 4. break the sacramental bread, and distribute it either person- ally, or by the hands of the deacons. To assist the devotion of the communicants, it is the custom of some ministers to pronounce now and then some serious and weighty sentences relative to tlie love and sufferings of Chtist, or the benefits of his death. But this is dis- used by others under an apprehension that instead of quickening the devotion of our fellow worshippers, it may interrupt it, by diverting the course of their own meditations — 5. After the distribution of the bread, make a short prayer to beg the continuance of the di- vine presence and blessing, and that God would gra- ciously forgive the infirmities of our worship; and give thanks for the element 3 ou are about to partake of, and p'.ay that it may answer the design intended by it; which is all that protestants mean by the consecration of the elements. But it is the custom with some to pray for a blessing on both the elements, in one single pray- 70 The Student and Pastor. er. 6. Then follows the distribution of the cup in the manner before mentioned. In some churches it is the custom for the minister to partake of the elements last: and in others first; pronouncing with an audible voice these, or some such words, "In obedience to Christ's command, and in remembrance of him I take and eat this bread, as the memorial of his body which was broken for sin." And so in partaking of the cup, "1 take and drink this cup, &c." After the distribution of the elements^ the minister sometimes makes a short ex- hortation to the people, relating to the nature of their sacramental obligations, and exhorting them to be faith- ful thereunto. After which a collection is made for the poor by the deacon from pew to pew, or at the door when the congregation breaks up. 7. then follows a suitable hymn or psalm. Lastly. Conclude with a short thanksgiving prayer. In order to furnish your mind with suitable matter for your sacramental exhor- tations and prayers, it is requisite to read some proper devotional treatise on this ordinance, before you enter on the celebration of it. 2. The method of admitting communicants to the Lord's table. This is different in different churches. For direction in tliis affair these general rules may be of service. 1 . As every particular church is a select religious society, e\cry member of it has a right to be satisfied of the character and qualification of every new mem- l)cr that is admitted into it. This is plain from the very natiii-e and design of such a society, and necessa- ry to jHcserve tlic purity and discipline oUhe church. 2. 'i'hat the qualiiications required in the candi dates, should be no other than what wc have plain warrant from sciipturc to demand, and such as are The Student and Pastor. 71 necessary to preserve piuity and discipline: For here- in (as well as in other parts of christian discipline and church-government) we are strictly to adhere to scrip- ture as our rule, so far as it atYords us any direction in this matter. And therefore to require that the spiritu- al experiences of the candidate be publicly declared by himself, or read by another, in the presence of the church, before he is suffered to communicate with them, (which is the practice insomeprotestant-dissent- ing congregations) is not only unnecessary, but un- warrantable, and often attended with very bad effects; it is unnecessary, because it is found not to answer the end principally designed, the greater purity of the church; it is unwarrantable, because we have no shad- ow of a precept or precedent for it in scripture, or prim- itive antiquity; and the bad consequences of it, are 1 . It bars the way to this ordinance, discourages meek, humble, and modest persons from proposing them- selves to the communion, whilst it is easily accessible to men of bold, forward, and confident tempers. 2. It is a temptation to the candidates to declare more than they have really experienced, lest the church should le- ject them; or to describe the animal passions as divine influences, and the workings of the imagination as the operations of the Spirit, which young and unexpericn- oed christians are too apt to do. 3. It supposes and countenances some very mistaken principles, viz. that none have a right to this ordinance but those whose hearts are really converted; nor even they until they are sensible of this, and are able to make others sensi- ble of it, by describing the time, means, manner, and effects of that conversion. 4. It attributes a power to the church which they have no right to, viz. of judging the hearts of others; and that by averyprcca-^ nous rule, vi?. from what they say of themselves. •72 The Student and Pastor. For if they judge by the general character, life, and conversation of the candidate (which is a much better rule) there is no necessity for a public declaration of his experience. It likewise implies a power in the church of excluding from this ordinance all that cannot pro- duce such evidence of their real conversion as will sat- isfy every member of the church. Upon what foun- dation so extraordinary a claim is built it is hard to say. Lastly. This practice tends to make the mem- bers thus admitted, too careless and confident after their admission; for when they have the testimony of the whole church concurring with their own strong imagination that they are true converted christians, and look upon the sins they commit after this only as the weaknesses oi God's children, they are in great danger of being betrayed into a false and fatal peace. Therefore, 3. A creditable profession and unblemished charac- ter and conversation may be deemed as a necessary and sufficient qualification for the holy communion. This is necessary in order to keep up the discipline, and preserve the purity of the church; and it is sufficient, because we do not find that our sacred rule requires any thing farther. And 4. As soon as the members of the church are satis- fied of this general qualification of the candidate, they have no right to refuse their assent to his admission. 5. Provided they have this satisfaction, it is not ma- teiial by what means they leceive it. Sometimes the elders of the church are deputed to conl'er privately with the candidate, and huiuiic into his knowledge of the design and nature of this ordinance; and whether iiis views and ends in desiring to join in it be sincere and riglit. Sometimes this is left entirely to the min- ister whose business it more properly is; who, if he be The Siiidcnt cud Pashr. 13 saUsAed in those points, acquaints the church of it afc the next ensuing sacrament: and thereupon declares, that if any of the members present do not signify to liim, before the next sacrament, any objections against the candidate's admission, he will then (by their con- sent) be admitted to the ordinance, as a member of that church. In other churclies, members aie admit- ted by the minister only, without any notice given to the church until the very time of their admission; nor even then are they apprized of it any other waj^ than by a few petitions in the minister's prayer particularly, in behalf of the new admitted member. Lastly. The church has an undoubted right to ex- pel iiregular and unworthy members: this is geneially . done at first by suspension; when the minister inti* mates his desire, and that of the church, to the delin- quent member, that he would refiain from coming to the sacrament till he hears fartlicr fiom him; which is generally sufficient. Vv'ithout the solemnity of a formal and public expulsion. CHAPTER VII. OF VISITING THE SiCIC* THIS is a very arduous and delicate oiTice, and espe cially in some circumstances; and a different method of address and conduct is requisite according to the difi^^rent characters of the persons you visit. It will therefore be proper, I. To lay down some general rules to be observed, in order to a right execution of this part of your duty- II. To specify some particular cases. I. To lay down some general rules to be oI)servcd< !n order to a right execution of this part of your dutv* 10 74 The Student and Pastor, 1. A previoiis preparation for it is very proper; by considering what kind of address will be most neces- sary and suitable to the person you visit. It is some- thing strange (as a late judicious divine well observes) that ministers who take so much pains to prepare for the work of the pulpit, should generally take so little, to prepare for this, which is one of the most difficult and most important offices in the ministry.* 2. It would be advisable to have in readiness a good store of scripture expressions, adapted to the support and comfort of the afflicted; which may be easily col- lected from the common place book to the Bible; and, out of these, choose such as are most applicable to the case of your friend. 3. Adapt yourself to his taste and understanding, as well as to the circumstances of his case; by making such observations, and using such expressions as you know are most familiar and agreeable to him: but take care to explain the phrases you make use of, if you have reason to think he docs not understand them. 4. Let your deportment and address be very free, friendly, close, tender, and cojiipassionate. 5. Place youi'cpif in the condition of the person before you; and consider in what manner yo i would wish a minister or friend to behave to you in those circum- stances. 6. Whilst you arc tender, be sure to be faithful; and have respect to the approbation of your conscience afterwards. Uemember that you are a minister of the gospel, and must not sacrifice the cause of truth and oodliness to a false shame or tenderness. o *Ccttc fiic. On se prepare pourlcs ser- mons, inais nun pas punrvuir Ics maladcs. Ostcrvald, p. SOT. The Student and Pastor. 75 Lastly. Let your prayer for the sick person be short, but very serious and solemn, and adapted as much as may be to the state of his soul, and the dan- ger of his disease. In all which offices there is great need of much piety, fidelily. and wisdom,- II. Let us now consider how a minister ought to behave in his visitation of the sick, under some partic- ular circumstances. And L If you have reason to believe that the afflicted person you visit is a real good Christian, your work will not be very difficult; it may be pleasant and use- ful; and you may possibly receive more advantage from him, than he does from you. For a christian's graces r.re at such a time commonly most lively, and the tongue very faithful to the sentiments of the heart; so that you will presently see what it is that lies most upon his mind. And as your present business will be to administer consolation and solve his doubts, Your topics oi consolation maybe taken (L) From his past experience. Direct him to look back to the goodness of God to him, and the sensible experience he has had of the divine love and presence. Bid him think of what God has done for his soul, and thence draw David's conclusion, "Because the Lord has been my help, &c." (2.) Refer his thoughts to the paternal character. And bid him think of the compassions of a father to a weak and helpless child. (3.) Open the inexhaustible stores of the divine mercy in the gospel. (4.) Insist on the mighty efficacy of the Redeemer's blood. (5.) The genuine marks of a true faith and sincere repentance. L:*stly. Endeavor to affect his •PotjrmoiUrcr que la picte est. necessaire, vous u'avez que remanjiier, qu'on fait trois fonctions aiijires tte malac'n s. II faut soiukr la conscicnct-, leur donner les conseils, qui sont necessalvcs, ct pricrpour eux. Idi-m, p. 290. T6 ' The Student and Pastoy. Kiindwltii a lively appiehension of the heavenly glory, to which 1j(; will very shortly be received. And as to his doubts, tell him, (1.) That he is not a proper JLid;2;e in his own case, under the present weak- ness of his powers; that the lowness of his animal spisits causes him to look too much upon the dark side, and to see every thing through a wrong medium; that he has no reason to suspect his case to be worse now than it was when he had better hopes concerning it. (2.) That tiic best of men have had their doubts; that if it be the sign of a weak faith, it is however the sign of some true faith. (3.) That it is much safer to be doubtful than over-confident. (4.) I'hat h.)wever variable be our frame, God's regards for his own children are unchangeable. (-5.) Bid him examine his doubts to the bottom, and .trace them up to the true source; and perhaps they may appear to arise from the agency of Satan, who delights to di^tuib the trap.quillily of those he cannot destroy. (0.) Ask him, if he has any hopes? and whether he would pait with the little hope he has, for the greatest treasures on earth? Bid him cxairiine the foundation of those hopes, as well as that of his fears; for he can never judge aright until he, look on both sides: and often- times a christian's weak hope has a better foundatioii than his strongest feais. But, 2. Is the cliaracter of the sick person you visit doubtful? your business is more difticuit, and your address must be more cautious. If thcrK be no apparent danger vi death, (1.) En- deavor to give him just notions of a particular provi-r dence; that though men do not so often attend to it as they ought, yet most certain it is, both from scripture {ind reason, tl'.at whatever befalls every ' individual mm on earth is under the iinij^diate direction of The Student and Pastor. 17 providence: and as to this affliction in paiticulai', per- suade him to rcgaid and consider it as the hand of God. Then (2.) discourse on the wisdom and good- ness of God in sending these occasional rebukes of his providence; which, whatever we think, are sent for the best ends. Afflictions are the physic of the soul, designed to purify and purge it. (3.) Under this view of things press upon him the exercise of patience, sub- mission, and a total resignation to the divine will; and direct him to look upon the present dispensation (though grievous) as gent in meicy to him, and as what may hereafter produce the most excellent effects. (4.) Tell him, that in the best of men there are sins and follies sufficient to justify the severest dispensations of God's providence; that many good christians liave suf- fered worse; and what reason he has to be thankful that his case is not more calamitous. (5.) Remind him of the many mercies mixed with the present affliction. (6.) If it should please God to restore him, exliort him faithfully to concur with the design of this visitation by his constant endeavor to amend what his con- science now smites him for. But if there be apparent symptoms of approaching death, exhort him (1.) seriously to review his past life, to call to mind the most remarkable transgressions of it, for wliich he should now greatly humble his soul before God, and sincerely renew his repentance. And that his repentance nvay be sincere and unfeigned, (2.) Endeavor to make him sensible of the evil and guilt of sin, from its contrariety to the holy nature of God, and the inevitable ruin it exposes the soul unto. (3 ) When he is thus lunvible and jienitt nt, revive him with the consolations of the gospel; the amazing com- passion and goodness of God to a world of sinjiers, iu ^8 The Student and Pastor. sending his Son to redeem them by his death; and the merits of the Redeemer's sufferings, whose blood cleanses from all sin. Then (4.) Open to him in a plain and easy manner the'gospcl method of salvation by Jesus Christ, and the only terms of pardon there proposed, viz. repentance, faith, and a holy life: and tell him particularly, that saving faith in Christ does not consist in a confident persuasion that he died for him in particular, but in the lively exercise of love to him, a desire to serve and please him, and a humble dcpendance on his merits for justification and pardon. (5.) In a deep self-abhorrence for his sins, and in such a lively faith in Christ, advise him to call upon the Father of mercies for pardon through Jesus Christ his Son. (6.) Remind him to settle his aliliirs in this world, as well as ho can; and then think— no more of it for ever—and, Lastly. Leave with him some suit- able text of Scripture which you apprehend most ap- plicable to the state of his soul. But, '3. If the sick man you visit has been notoriously wicked, and appears ignorant, insensible, and hardened, your business then is the most difficult of all. To make any right impression on such a one, you must (1.) Pray to God beforehand that you maybe enabled to say something that is suitable to his case, which may be a means of awakening him to a proper sense of his danger— And then (2.) When you come into his room, appcjir deeply affected with his case. Let him see that you are more concerned for him, than he is for himself; that you are more sensible of his danger than he is of his own— TiUMi (3. ) In order to bring him to a proper sense of his state and c-anger, j)iit some close questions to him relating to the holy and rigliteous nature of God; his infinite hatred of sin; the absolute impossibility of being happy hereafter but The Student and Pastor. 79 in his favor; the certainty of a future judgment, 'n-Jieri God 'Will render to every one according to his works; and the unspeakable importance of the soul's being safe for eternitj^ Then (4.) Beg of him not to deceive himself with vain hopes; but be willing to sec the truth of his case, as it is represented to him in the unerring word of God, however dangerous or dreadful it may appear to him; for whilst he shuts his eyes against the danger, there is no possibility of escaping it.* — (5.) If his distemper is like to be fatal, let him know it; and that all that can be done to escape everlasting misery, must immediately be done; that theie is as yet some hope (though it be but small) that this possibly may be done; that on this moment depends his future con- dition for ever: And beg him not to lose this last and only cast he has for eternity. (6.) If his conscience by this means be awakened, and you observe some genu- ine relentings of heart, take that occasion to assist its workings, to enforce its repi^oofs and urge its convic- tions, till you sec something like a true penitential re- morse. Then (7.) Earnestly pray w ith him, and for him; that God would continue to give him a just sense of his sin and danger, and that his grace and spirit may carry on those convictions till the3Mssue in a real change of heart. Then (8.) Take your leave of him in a tender and affectionate manner, not without giv- ing him some hope that if the same sensible and peni- tent frame contijiue, tliere may be mercy in reserve for him: But beg of him whilst he has the use of his reason not to omit any opportunity of crying mightily to God for mercy through the merits of Jesus Christ liis Son. (9.) In your next visit (which should be soon after this) if you find him penitent, exhort ♦See Burnet's Fastoral Care, p. 19J. so The Student and Pastor. hhn to glorify God by making an ample confession of liis sins in private, with all their heinour^ aggravations, and not to be afiaid to see the worst of himself; and if he has in any matter injured or defrauded others, you must insist upon it as a mark of true repentance, that he immediately make restitution or satisfaction, if it be in his power. Lastly. If his penitential sorrow still continue, and you have reason to believe him sincere, you may begin to administer the consolations of the gospel, and address him as you have been directed in the case of the person before mentioned under the like circumstances.* CHAPTER VIII. CONCERNING 1'HE MINISTER'S CONDUCT TOWARDS HIS PEOPLE. riPjRE it will be proper, (1.) to lay down some general rules to be observed at all times. And, (2.) some par- ticular rules applicable to extraordinary occasions. 1. To lay down some general rules to be observed at all times. Previous to these I would desire you to observe these two things: (1.) Arm yourself with resolution, and prepare to meet with difficulties and contempt. Tlic nature of your office implies the first, and all the dignity of it will not secure you from the last. But i f you beii.ive prudently and faithfull}' in it, you will meet with contempt from none but those who deserve it, iind whose esteem would be no honor. (2.) Study the true nature of chiistian humility: And let your mind be: clolhcd with it as its greatest ornament. But distingnisli between that dastardly meanness and •ico Splnks's sick-miii Nisilojl. 0.stcr\v;iia dc l:i Visile des Mahwics. Tlie Student and Pastor. 81 pusillanimity whicli makes you ashamed to look in the f:ice, and speak in the presence of your superiors, (and may tempt you to an abject compliance with all their humors,) and that humility which arises from a reverence of God, a consciousness of your own de- fects, the difficulty of your work, and the knowledge of your character.* This will teach you to bear con- tempt with dignity, and applause with decency; the latter perhaps you will find not less difficult than the former. Let the knowledge of yourself be your guard against that vanity of mind which will be apt to steal into it when you hear the approbations or commen- dations of men.f Thus armed with resolution and humility, let your principal care be, 1. To be faithful to God and conscience; and take care that nothing betray you into such a behavior up- on any occasion, for which your own mind will re- proach you in secret. And a steady regard to this rule will lead you to decline the most usual and dan- gerous temptations. 2. Let your conduct to all be inofTensive, beneficent, and obliging. Make it your practice, and it will be your pleasure, to do some kind office to every one to whom you have a power and opportunity of doing it with prudence. And let the emperor Titus's rule of conduct be yours, Not to let one day pass, if possible, without doing some good to one peison or other. 3. Visit your people in a kind and friendly manner, as often as it suits with your convenience and theirs. • I.audaU est Ih.sacris Uteris humililas. cl.imnata siip^rbia; scd est hii» militatis g-iui'-, quu nihil est detestabilius; est et stiper bix j^enus, quo nihil laud:thil us. Erasni. Ercl. s._ p. I'l. f Non si)l iiti adversus sinislpa populi judicia, advcrsus ni;ditiam etiam pi;- dicta Cal'imniantiiim, advcrsus sinudtates illoriim cpdhus ob vltam rorruptam iiivlsa est vevilas, scd etiam adversus acclatniitinncs, & ap- plausus hominum laudautium, debet habere solidum & immobdem spirit turn. Id. p. 20. 11 52 The Student and Pastor. This is the business of the afternoon: for the whole morning, and as much time as you can redeem at night, should be devoted to study. Where your visits are most pkasant and profitable, and most expected and desired, pay them most frequently. But wheie there is any prospect of doing good to any in ycur flock, there you should sometimes pay your visits, though it be to the poorest persons, and e^^pecially when they are in trouble. And in all your visits take some opportunity of making moral remarks, or drop- ping some useful instructions, or leaving some good rule, or religious observation for their benefit. But this must be done not with a magisterial authority, or ministerial air, but with all the freedom and ease im- aginable, en-passant, and when it rises naturally out of the subject of the conversation. 4. Throw off all affectation, parade, stiffness, mo- rose conceit, reserve, and self sufficiency. Let 3'our ambition be to be distinguished by nothing but real goodness, wisdom, and benevolence. And be cour- teous, free, condescending, affable, open, unreserved, and fiiendly to all. But amidst all your freedoms, forget not the dignity and decorum of your character.* 5. Circumspect]}' avoid every thing that may give them unnecessary offence, whether by word or con- duct, though it be in matters of indifference. You may possibly in point of fidelity be obliged to give them offence in some important things; in all others therefore you should endeavor to conciliate their es- teem and respect. It shews much weakness, and little prudence and candor to be obstinate and tenacious of Est aiitem n^n vulj^arif? pnirlcntise, sic esse mansuetiim crp,a omncF, at tamcn ofticii autliori(ai:itcm tiicans; sic esse faiuiliarcm, modcslum t^ comt- m fPgn snbditos, ut fiimiliavitas & lcnit;is non t)ariat comm.pUim. C)-a»iu. Eccles. p. 166. The Student and Pastor. 8S little things, whether modes, customs, or phrases which are offensive to othei's. It is not walking charitably, nor foliowiii2;' the things that make for jDcace; and is a violation of the apostle's rule of becoming all things to all men.* But see that your charitable conformity do not transgress the laws of sincerity. 6. Above all, let your character be a fair copy of ^he virtues you preach; and let the documents of the pulpit be exemplified in the conduct of your life. A minister should abstain from the appearance of evil; not only from things criminal, but from those which may be interpreted to his dishonor, and reported to his disadvantage. t Vide etiam supra, ch. 2, ad finem. Lastly. Be much in prayer for wisdom, strengthj prudence, and capacity equal to your work and diffi- culties. This you will ilnd as necessary as your most important studies. But take care that your private transactions with God, be very serious, solemn, and sincere; and let your endeavors go along with your prayers,:): 2. To lay down some particular rules applicable upon extraordinary occasions; or proper to regulate your conduct towards persons of different characters, 1. What is a right conduct towards those from whom you have received abuse, contempt, or just cause of offence? • Qiii dum omnibus sese accommodat, tarn vjirius est, ut interdum videalur sibi coiurarius, cum sibi maxime constet undique. Erasm. Eccles. p. SS. f Ecclesiast'.B; perpendendum est, ouard-im ejus esse generis, ut quanguam absinla crimine, tamen (Mioniam prxsc fcrunt malum speciem, non absmt a criminis suspicions Ab Insquoqiie circumspecle cavendum est eccksiastrv; (jua; per se non cnmina sunt, tamen nialigno vulgu ad obtrectandum quam ad obtemperandum procUviori prxbeni male suspi- candi malc([ue loquendi materiam. Id. p. 27. t Ab eo petendum est qui solus largitur vera bona, pctendum autem non oscitanter, aed assiduis simul & ardcntibus prccibus, nee modo votis postulandum est, ut detur, sed boms etiam ops of being convinced by it: they should there- fore be treated like froward children, oi- persons in a The Shident and Pasivr. 85 passion. 2. Take every opportunity of secretly un- dermining their false notions, (especially if they be dangerous) by hinting at their bad consequences; or by setting the opposite doctrine of truth in a strong light from Sciipture. But dwell not long upon it, lest they apprehend themselves particularly aimed at, which they will not fail to resent. 3. Treat them with the utmost marks of freedom, tenderness, and friendship, to convince them that your sentiments of doctrine (though opposite to theirs) create in you no disaffection to them; however theirs may render them disaffectcil to you. 4. Endeavor to make them sensible of tiie much greater importance of those things in which 3'ou agree with them; and press them powerfully on their consciences: and when they once come to feel the weight and force of these, they will gradually abate of their zeal for lesser things. And this is the only (at least the best and safest) way to convince them, that these things on which they have misplaced their zeal are to be reckoned amongst the m'undkt^ of divinity; for nothing is more natural and common, than for the mind to raise the importance of a subject, in propor- tion to the zeal it expiesscs for it. Othci"ivise it would lie under the constant self-reproach of being governed by a blind irregular zeal. And as their zeal for any particular doctrine has fixed the importance of it, be- fore their understanding has precisely weighed it, to go about to argue against that importance would be to argue against their zeal, i. e. their passions; which is a very unequal encounter, and altogf^ther vain. 5. Take occasion often to expose the effects of bigotry in other instances to their view, whereby they may pos- sibly become sensible of their own. But let the in- stances be so distant, (or if near so at 1 fully insinuated) 86 The Student and Pastor. that they may not be sensible of your design. 6, Come as near to their sentiments as you possibly can, when your subject leads you that way, and shew them the plain reason why a'OU cannot come nearer. Lastly. Refer all to plain Scripture, and resolve to ad- here to that, both for the confirmation of doctrine, and the confutation of error; and by removing their mis- taken sense of Scripture, open to them the first source of the errors they have imbibed. 3. What is a right conduct towards those that are inclined to infidelity? 1. As these are but bigots of another rank, they must be treated with the same tenderness, caution, and prudence. The latitudinarian and narrow bigot will be equally inflamed by a violent opposition; for they both lay an equal claim to superior wisdom, and ea- gerly demand (what if you would keep them in hu- mor you must not be backward to pay) some compli- ment to their own understanding. But £. as these are the great champions of reason, and will admit of no other weapon in the hand of their antagonist, be sure to be expert at that, and insist upon it that your adversary uses no other; i. e. that he do not put 3'ou off with sophistry, paralogism, illusion, equivocation, ridicule, buffooneiy, clamor, confidence, passion, or grimace, instead of solid argument and plain reason. Keep him to his point. Admit nothing but what you understand; and nothing but what he un- derstands himself: and take care he do not entangle you in a wood of words, or blind your eyes with dust, or prevent your seeing distinctly the point in hand by holding a cloud before it; or lead you from it by di- verting to another subject, when he is pinched and piqued by an argument he cannot answer. 3. If your The Student and Pasior. 8T adversary be a person of sense, learning, and ingenuity, the most effectual method to draw him to your opin- ion, is by a strong appeal to those good qualities, whereby he will convince himself. 4. If his self- conceit be unsuflcrable, and his ignorance ridiculous, it may not be amiss sometimes to mortify the former by exposing the latter. 5. Insist upon it that if his regard and esteem for natural religion be sincere, that will engage him to think favorably of the christian in- stitution, which has refined and exalted morality to its utmost perfection; that there is no honest deist (what- ever he believes) but would heartily wish Christianity to be true. Lastly. If you observe him capable of serious impressions, urge him to consider seriously the dread- ful risk he runs whiht he pawns his immortal soul up- on it that Christianity is an imposture; and how una- voidable his ruin, whilst he continues w^ilfully to neg- lect it: because, if Christianity be true, the sentence of condemnation denounced against him, by the great Author of it, for resolving not to believe it, must be also true. Vid. Jphn iii, 36. 4. How should we conduct ourselves as faithful and judicious .ministers towards melancholy, dejected, and doubting christians? As this is a frequent ease and often attended with no small difficulty; I shall consid- er it more particularly. Tiic first thing to be considered, is'the true source and original of this melancholy gloom and dejection of mind: whether it arises from bodily disorder; worldly losses and afflictions; some grievous sin committed; or from an excescive apprehcnsivcness and timidity of spirit. Perhaps the i)erson himself may impute it to none of these, but cither to the divine desertion, or the buffctings of Satan. But these must carefully be dis- Hnguisned and explained, because they arc frc(iuenfly 88 The Student and Pastor. mistaken; and then, according to the true source of their spiritual trouble must be your advice and address to them. If you have reason to believe that the troubled state? of their mind is owing principally to a bocjily disorder, or some obstruction, or dyscracy of the animal fluids? you should recommend to them a physician, or pre- scribe them physic, the cold bath, constant employ- ment, or exercise in the air.* If their sorrow or settled melancholy of mind be the effect of some worldly losses and afflictions, you must endeavor all you can to alleviate it, by shewing them how many ways God can, if he pleases, make up to them the loss they have sustained; how ma- ny wise and kind ends may be answered by it; that the scenes of life are variable: after night comes the day. Beseech them to put their hope and trust in God as a gracious and indulgent Father; and urge ev- ery topic of consolation proper to be used in a time of worldly adversity. If the disconsolate state of their mind be the effect of a melancholy constitution, the case is still more dif- ficult, and belongs rather to the physician's department than that of the minister. The latter can have but small hope of administering any proper relief, because the person is not capable of reasoning or thinking just- ly, and there is something within him that obstructs the avenues to his heart; which must first be removed, before comfort can find its way to it. All that can be done in this case, is to persuade him if you can (of • Tlu- trrcnter part oftliose 1h:»t lliiiik tln-v are Iroubk-d in iniiul, are Diclancliol) liypoc(MK!ri:ii-:il i)L'ople wlio, wliat (liroiigh Si;me false opin- ions in rclig'ion. vliat (lu'on^h a funlncss ot'blooil, occasioned by tlu-ir un- •Ac.u\ii course onit'c, in wliich tlicir minds work too nuicli, because tl)eir bodies are loo liUle employed, fall into dark and cloudy a|>prel)ensionS| of vsli.cli liit'y can give nuclear nor jjoud accuunt. I'asioral Care- The Student and Pastor. 89 what he will find it very hard to believe) that he sees every thing in a wrong light, and is not at present a competent judge in his own case; and therefore ouglit not believe his thouglits. Ask him if he never judged more favorably of his spiritual state heretofore than he does now; and v»hether he was not a more capable judge of his case then, than he is now. If the trouble of his mind arise from the reproach- es of conscience i'ur some grievous sin committed, your way is then more direct and plain. If you have rea- son to believe that this sorrow of heart is the effect of a true penitential remorse, you are then to lay before him every proper topic of consolation the gospel ad- mits, viz. the riches of the divine mercy, the merits of the blood of Christ, i\c extent and efficacy of free grace, the precious promises of the gospel, and the ex- amples of God's mercy and wonderful compassion to humble penitents; and conclude ail with an earnest ex- hortation to trust his soul in the hands of Christ, and to rely on the mercy of God in the way of a steady conscientious obedience. If it arise from an excessive apprehensiveness and timidity of spirit, and you have cause to believe the person's state is much better than he fears, you are then to fortify and encourage his heart, by referring him to his osvn past experience of what God has done for his soul; the various tokens of his favor to him in the former scenes of life, and in tlie several methods of his grace and providence. Urge upon him the exercise of a lively faith encouraged by the grace of the gospel; and convince him, that it is no less wrong and prejudi cial for a person to think too ill than to think too well of himself: that as he is in no danger at all of the hit ter, advise him for the honor of God. the credit of rdig 12 90 The Student and Pastor. ion, and his own peace and comfort, to guard against the ibrmcr, where his greatest danger lies. Again, Ifthe melancholy and dejected soul have a pious turn and imputes his present darkness to what he calls divine deieliction, or the hidings of God*^ face, explain that affair to him; and tell him, that bi^'\^''ant of that spiritual joy and comfort he once found in his soul may beowing to othercauses; the present lowstate of his spir- its, a distemperature of the animal frame, the influence of external objects and accidents, or a concurrence of all these: that nothing is more variable than the frame of the human mind: that we are not to think that God's regards to his own children vary with that; this is a great mistake, and a mistake that is a greatly dishon- orable to him; that whilst he sec^othem upright, sincere, humble, obedient, and dependant, his regards to them are always the same, whatever they may think of him; that God never hides his face from his people, till they withdraw their hearts from him; that unless they for- sake him he will never depart from them; that the hidings of God^s countenance, which the Psalmist so often complains of, generally if not always refer to the external dispensations of God, or outward provi- dential afflictions, not inward spiritual desertions; when the distress of his circumstances was so great that God might seem to have forgotten and forsaken him, and his enemies might be read}' to put that con- struction upon it. Lastly, Ifthe person imputes the trouble of his imnd to the buffetings of Satan, explain that affair to him. Let him know, that though in some cases that evil Jrpirit may have an agency in cre- ating some spiritual li'oubles, yet he has no more power o\'cr the mind than vvhat it pleases God to give him; that his influence (be it what it will) is controlled and limited; that the most he can do is^ to The Shident and Pastor. 91 suggest sinful and tioublcsome thoughts, which we may and ought to repel: that the Holy Spirit has a counter- agency to inspire good and holy afU'ections: that by indulging to excessive grief and gloomy ap- prehensions, we give the devil the advantage over us, and even invite his temptations: and finally we ought to take special care to distinguish between the agency of Satan and the operation of natural causes; and not impute those things to the devil, which are owing to our own folly and weakness, or are the physical effects of external objects, 5. What is a right conduct towards the licentious and profane? 1. Whilst you behave towards them with civility and discretion, it will be adviseable to decline a par- ticular intercourse with them. A minister's behavior towards men should in a good degree be regulated by their moral characters — 2. In case they seek your more intimate friendship by kind and benevolent offices, so that gratitude and good manners will not permit you to forbear your visits; you will then have a fair oppor- tunity of insinuating some necessary and gentle admo- nitions; either by way of story, simile, repartee, raillery, or reproof suitable to the subject of the discourse or the temper they may be in: which (if it take effect) will prepare your way for a more free and close remon- strance— 3. Always open a way to the heart on that side where you find the easiest access. Some arc most touched with a sense of honor, and a regard to their reputi\tion; others with a view to their inter- est; others must be allured by an easy, gentle, rational address; and others will yield to nothing but close and warm reproof: but take particular care to know the ruling passion of the pL'rson you address, and, if possible, to bring that over to your sicle — 4. Beg of thcin to erect their hopes, and extend their 9'Z The Simkni and Pastor. views as rational beings designed for an immortal ex"-' istence, and not forget their connexion with another world; for to provide only for the present, and live from hand to mouth, is to act far below the dignity and design of human nature — 5. If they have any taste k>r reading, put into their hands such books as are most suited to their capacity, taste, and character — Lastly. You should frequently address them from the pulpit. But your public address (while it is strong, and animated) must be general, and have nothing in it that is distinguishing or appropriative; that the au- dience may have no room to think that any one per- son is particularly intended in the animadversion; for though they will bear to be preached io, yet no man loves to be preached at. 6- How are u'e to behave towards the grossly igno- rant and careless? 1 . Endeavor to rouse them to a sense of religion and their dependance on God, by a seasonable improve- ment of some awakening providences; e. g. their own sickness, or worldly disappointments; the death of a friend, or some public calamity — 2. Represent to them the most important and affecting subjects of re- ligion, in the strongest light and plainest language: e, g. the shortness of time; the awfulness of eternity; the cer- tainty and near approach of death; and the terrors of the linal judgment — 3. If you find that your conversation is agreeable to them, frequently visit them in a free and friendly manner; and take care that there be nothing dogmatical or authoritative in tlve advice you give them: but let all appear to proceed fi'om a compassion- ate concern you h;ive for the interest of their souls — 4. As they are but children in underhtanding they must be dealt with as such: put the plainest and most Hllccting books into their hands; nd take care you do The Sfudeni and Pastor. 93 not teed tlicm with strong meat, when they stand in need of milk — 5. It will not be amiss in sonic part of your sermon, especially in t'ne application, to adapt yourself in particular to their capacity and condition, that tliey may not only understand but feel what you say; for these sort of hearers (both amongst the high and low) perhaps make a much larger part of our au- dience than we imagine. 7. What is a proper behavior towards those who are superior to us in rank and fortune? 1. Readily pay them the respect due to their dis- tinction and character. If their temper and conduct be not altogether such as you could wish, yet that will not excuse you from a civil, decent, and obliging be- havior towards them. You must remember your duty to others, however they may be deficient in theirs to you. But if they treat you with kindness, friend- ship, and affection, they claim your gratitude, honor, and esteem; which will prompt your endeavors to oblige and serve them every way you can. But, 2. Be free, open, conversable, and discieetly unreserved be- fore them. Absence of mind, distance of behavior, formality of address, stiffness of manner, or affected silence is always ungenteel and disgustful; and espe- cially in the presence of superiors. 3. Preserve a gen- erosity and manliness of temper and address; and shew nothing of a mean, low, timid, sen'ile spirit; that is not only dishonorable to your own charactci', but infers a bad compliment on theirs. 'I'liey are not ty- rant?; nor if they were must you submit to be their slaves. And remember, that if they are sensible and genteel, wise and good, tiicy Vvill consider their supe- riority to you in one respect, as. balanced by that of yours to them, in another; theirs may be most shewy, but perhaps youis may be most valuable. 4. Forget 94 The Student and Pastor. not the dignity and decorum of your character. There is something you owe to that, as well as to the distinction and opulence of your friends. And while this is your guard against incidental levities and a com- pliance with sinful customs, it is by no means incon- sistent with pure wit, innocent humor, and seasona- ble cheerfulness: which, if attended with good sense and an obliging natural behavior, will be no less agree- able in the company of your superiors, than in that of your equals. 5. Do and say all the obliging and agreeable things you can, consistent with truth and conscience and the honor of your function. And then 6. Take every opportunity of insinuating something, conformable to the duty of your office, w'hich may be serviceable to their spiritual interest, and helpful to their moral character. Lastly, make a prudent and seasonable use of your interest in them, for the relief of your poor neighbors; whose distresses may be better known to you than they are to them. 8. What is the proper behavior of a minister to- wards the poor of liis congregation? This must be regulated by their moral character. 1. If their character be immoral or profane, as they will not be very fond of your company, they will take no offence if you forbear to visit them; but they should not be wholly neglected. Genteel, kind, and candid reproof, prudently and seasonably given, may have a good effect when they come to reflect upon it coolly: and a seasonable relief to them in tiieir dis- tress will add weight to your admonitions, and will give them such impressions of your chaiity, as will better dispose them to receive your instructions. But 2. If they be serious and well-inclined, and you find yourself agreeable to them, you should fre(iuently call upon tlicm; a:id though your visits be short, they The Student and Pastor. 06 should be free, friendly, condescending, and courteous; and always leave with them some spiritual, moral, or religious instruction, suited to their taste, understand- ing, and circumstances. Be ready to advise and help them in every thing you can. If you see a good heart at bottom, and especially a humble spirit, make the greatest allowance for their ignorance, preposses- sion, or infelicity of temper: and when there is need of reproof, let it be preceded by the sincercst expres- sions of love, and by real acts of friendship. If they are willing to open the state of their souls to you, at- tend to it with patience and care, that you may ad- minister the most suitable advice and comfort. Have a particular regard to their capacity in your public ex- hortations. To the poor the gospel ivas preached. And as these sometimes make up the bulk cf a con- gregation, and their soul stands as much in need of spiritual nourishment, as those of greater knowledge and comprehension, they should be always fed 'nith food convenient for them. Lastly. In what manner ought a minister to behave towards those who have fallen into notorious sins? This must be regulated by the disposition, character, and temper of the offender. The sensible and peni- tent must be treated one way, the obstinate and im- penitent another. The following method in general will perhaps be found to be the most prudent and ef- fectual. 1. Previous to all reproof should be a circumstantial knowledge of the fact you reprove. 2. Be sure that it be criminal or indiscreet, and that the person guilty, is or ought to be sensible of it: for if you reprove him for what he is not guilty of, or what he is not sensible there is any harm in, he will probably retort upon you the charge of censoriousncss. li' there be guilt and 96 The Student and Pastor, indiscretion in his conduct, and he not sensible of it, your business then is to convince him of it; and how much injury he may do4iis character by inadvertent- ly allowing those things as fit and innocent, which are not so in him. And let your arguments in proof of tlic guilt be taken from the circumstances of the fact; the character and relation he bears in life; the opinion of wise and judicious men; the nature of things; and the testimony of scripture. And then 3. See that your reproofs be not too severe. I do not mean more severe than the offender would choose, but more se- vere than the nature and circumstances of the case require; or more severe than is necessary for the jus- tification of your fidelity, and the reformation of the sinner. Too great severity towards tender minds docs more harm than good. See Gal. vi, 1, ^'Brethren, if a man be overtaken in a fault, ye xvhich are sphntual, re- store such a one in the spirit of meekness; considering thyself lest thou also be tempted.^- 4-. Take care lest, through a fear of offending your brother, you do not offend God by a want of faithfulness. Prov. xxvii, 0. ^'Faithful are the 'wounds of a friend." It is the greatest piece of friendship you can do him, and if he is wise he will think it so, and more highly esteem you for it. Psal. cxli, 5, Let the righteous smite mc, it shall Ijc a kindness.^^ 5. Let your reproof appear to flow fiom your love to him, and be administered with the utmost tenderness and wisdom.f Lastly. • Ou 7«o am.cc, he. You must not oulv yji-oportion vour reproofs to the nature oi tlu' ollenco, but to ihc disposition of the ofFcV.der; lest wl.ile vou mean to \y. A il.e breach, you make the rent worse; and in rectifyine; one iui-.lt occuMon a greater. Cln-ysostom de Sacerdotio, 1. 2 p. 150. t -lUere may he ways fallen vipon of rejroving- the worst men in so soft a manner, that d ihey arc not reclaimed, they shall not be irritated ormad.^ vvorse by .i; wi,ich is but too <.fveu the efh.ct of an indiscreet reproof. By this a muusier may save the sinner's so,d: he is at least sure toir'c .'" "''!'' ■' ""^^ Ji^^-l'^:U^-^l l-'^ Ju'.y towards his people. I':,,. The Student and Pastor. 87 Leave not your offending brother without proper di- rections for a better conduct. CHAPTER IX. OOXCERNING THE DIFFICULTIES A MINISTER MUST EXPECT TO MEET WITH IN THE EXECUTION OF HIS OFFICE; AND HIS PROPER SUPPORT AND ENCOURAGEMENT UNDER THEM. SOME of these may arise, 1. From your own natural temper, which may render you indisposed or unapt to some particular parts of the ministerial office—But the most difficult duties by becoming a habit, become easy. 2. No small difficulty may arise from the resolution and labor requisite to put some of the fore mentioned rules into execution — But this difficulty will in like manner diminish as this course becomes habitual. "In all other professions, those who follow them la- bor in them all the year long; and are hard at their business every day of the week; and shall ours only, tliat is the noblest of all others, make the laboring in our business an objection against any part of our duty?"* And in proportion as our heart is engaged in the work, the difficulty of it will grow less, and our delight in it greater. 3. Another discouragement may arise from the seeming singularity of this character; and the general neglect which ministers of all denominations discover of the duties belonging to the sacred function: what you do out of conscience they may impute to affectation; which instead of procuring their esteem, may create their envy. But it is a small matter to be condemned in the day that manjudgeth you, since you will be ac- • Burnet's I'asUiral Care. 13 §8 The Shulenf and Pastor. quitted another day, when he ih3it judgeth tjou mil be the Lord; which is the proper import of that passage, 1 Cor. iv, 3, 4. Or, 4 From the little success you meet with, notwith- standing all your most earnest endeavors to promote the spiritual interest, and eternal happiness of man- kind— But your future acceptance and r,"Avard w-ill not be in proportion to the success, but the smcerity of your endeavors.* 5. Youi^ own weakness and infirmities both of body and mind, may throw fresh discouragements in your way — But these will be graciously allowed for; and God requires of none more than they have receiv- ed. If we have received but one talent, he does not expect so much from us, as from those on whom he has bestowed ten. 6. The ministerial character itself may subject you to the contempt of some profane men — But if you adorn it by the useful, upright conversation before de- scribed, it is great odds but you secure their esteem and respect; if not their continued contempt is youi real honor 7. From the different tempers, tastes, dispositions, and opinions of the people — But how you are to be- have with regard to these has been shewn before; and no small degree of prudence is required in this case.f In a word, every view of the nature, difficulty, and dignity of your office, may furnish you with a proper motive and direction to a right behavior in it.+ No • Via. Id. p. 212, 213. t Nunc si rcputemiis in (.oflcrn poptilo, Iiiimi repc.ilibiis curis ciiiijat aiiimum tiuim, coiisiderata fiinctiouis digiiitas: a prevaricatione deterreret delcgantis severitas: socordiam ex- The Student and Pastor. 99 valuable end can be pursued without some obstruction, nor obtained without some difliculty. Your employ- ment is truly honorable and important; and your en- couragement, advantage, and assistance, more than equal to the labor it requires. If you be found faith- ful you shall not fail of a distinguished recompense, from the bountiful hand of that Good Ma'-tcr in whose service you are engaged. And a careful observation and practice of those rules of pastoral conduct before laid down will (by the blessing of God) at once adorn your character, increase your honor, exalt your pres- ent joy, and enhance your future rewaid.* cludat suscepti muneris difficultas: industriam ac vigilantiam exsti-niilet prxm i magnitudo, quod non ab honunibus, sed a Deo erit cxpeclandum. Id. p. 193. • Qiiam iKtitiam, qtiam exuUationem, quod repulium credimus esse inpectore fidelis ecclesiastx, diim repetat qtiotaniinas insius minisLerio, 4jiiiinus^ satanx tyraunidl subtractas sibi vmdicaritl Erasm, iiccle. p. 14. Bp. BURNET'S DISCOURSE OF THE PASTORAL CARE. CHAPTER I. OF THE DIGNITY OF SACRED EMPLOYMENTS, ANO THE NAMES AND DESIGNATIONS GIVEN TO THEM IN SCRIPtURE. HOW low soever the esteem of the clergy may be sunk in a profane and corrupt age, and how much so- ever the errors and disorders of clergymen may have contributed to bring this, not only upon themselves, but upon others who deserve better, but are unhappy in being mixed with so much ill company; yet certainly if we either consider the nature of things in themselves, or the value that is set on that profession, in the Scriptures, it will appear that it ought to be considered at another rate than it is. As much as the soul is bet- ter than the body, and as much as the purifying and perfecting the soul is preferable to all those mechanical employments which relate to the body, and as much as eternity is more valuable than this short and transi- tory life; so much does this employment excel all others. >( A clergyman, by his character and design of life, ought to be a man separated from the cares and con- cerns of this world, and dedicated to the study and meditation of divine matters. Whose conversation ouglit to be a pattern for others; a constant preach- ing to his people: who ought to offer up the prayers of the people in their name, and as their mouth to God: who ought to be praying and interceding for them in secret, as well as officiating among them in public: Of the Pastoral Care. 101 who ought to be distributing among them the bread of life, the word of God; and to be dispensing among them the sacred rites, which are the badges, the union, and the supports) of Christians. He ought to admon- ish, to reprove, and to comfort them, not only by his general doctrine in his sermons, but from house to house; that so he may do these things more home and effectually, than can be done from the pulpit. He is to watch over their souls, to keep them from error, and to alarm them out of their sins, by giving them ^r warning of the judgments of God; to visit the sick, arid to prepare them for the judgment and life to come. This is the function of a clergyman; who, that he may perform all these duties with more advantage, and better effect, ought to behave himself so well, that his own conversation may not only be without offence, but be so exemplary, that his people may have reason to conclude, that he himself does fjrmly believe all those things which he proposes to them; that he thinks himself bound to follow all those rules that he sets them; and that they may see such a serious spirit of devotion in him, that from thence they may be in- duced to believe, that his chief design among them,is to do them good, and to save their souls; which may pre- pare them so to esteem and love him, that ihey may not be prejudiced against any thing that he does and says in public, by any thing that they observe in himself in secret. He must also be employing himself so > well in his private studies, that from thence he may be, furnished with such a variety of lively thouglits, divine meditations, and proper and noble cxi)!essions, as may enable him to discharge every part of his duty in such a manner, as may raif^e not so much his own reputa- tion, as the credit of his function, and of the gieat mes- sage of reconciliation that is committed to his charo-e: above all studies he ought to apply himself to under- 102 Of the Pastoral Cave. stand the Holy Scriptures aright; to have his memory well I'urnished that way, that so upon all occasions, he may be able to enforce what he says out of them, and so be an able minister of the New Testament. This is in short the ciiaracter of a true clergyman, which is to be more fully opened and enlarged on in the following parts of this book. All this looks so great and so noble, that it does not appear necessary to raise it, or to insist on it more fully. Indeed it speaks its own dignity so sensibly, that none will dis- pute it, but such as are open enemies to all religion in general; or to the christian religion in particular; and yet even few of tb.ese, are so entirely corrupted, as not to wish that external order and policy were kept up among men, for restraining the injustice and violence of unruly appetites and passions; which few, even of the tribe of the Libertines, seem to desire to be let loose; since the peace and safety of mankind; require that the world be kept in method, and under some yoke. It will be more suitable to my design, to shew how well this character agrees with that which is laid down in the Scriptures concerning these offices. I shall be- gin first with the names, and then go on to the descrip- tions, and lastly proceed to the rules that we find in tliem. 'i'MC name of deacon that is now appropriated to the lowest office in the church, was, in the time that the New Testament was writ, used more promiscuously: for the Apostles, the Evangelists, and those whom the Apostles sent to visit the churches, are all called by this name. Generally in all those places vvhere th(^ word minister is in our translation, it is deacon in the deck, which signifies properl}' a si^rvant, or one who lab'ji's for another. Such })ersons arc dedicated to th<' Of the Pastoral Care. 103 immediate^ service of God; and are appropriated to the otVices and duties of the church; so this term both ex- presses the dignity and the labor of the employment. The next order carries now the name of Presbyter, or^lder; which thoiij^h at first it was applied not only to bishops, but to the Apostles themselves; yet in the suc- ceeding ages, it came to be appropriated to the second rank of the officers in the church. It either signifies a seniorit}' of age, or of Christianity, in opposition to a ISeophyt or Novice, one newly converted to the faith; but as by common practice, Senate or Senator, being at first given to counsellors by reason of their age, came afterwards to be a title appropriate to them; so the title presbyter (altered in pronunciation to be in English, priest) or elder, being a character of respect, denotes the dignity of those to whom it belongs: but since St. Paul divides this title either into two different ranks, or into two different performances of the duties of the same rank, those thai rule well, and tJiose that labor in word and doctrine;* this is a title that f peaks both the dignity, and likewise the duty belonging to this function. The title which is now by the custom of many ages given to the highest function in the church, of bishop, or inspector, and overseer, as it imports a^dig^mty in him as the chief of those who labor, so it does like- wise express his obligation to care and diligence, both in observing, and overseeing the whole flock, and more especially in inspecting the deportment and labors of his fellow workmen, who are subordinate to him in the constitution of the church, yet ought to be es- teemed by him, in im.tation of the Apostles, his breth- ren, his fellow laborers, and fellow servants. Next to • 1 TlmD-Jiy V, 17. 104 Of the Pastoral Care. the names of the sacred functions, I shall consider the other designations and figures made use of to express them. The most common is that of pagtor or^sliepherd. It is to be remembered, that in the first simplicity of mankind for many ages, men looked after their own cattle, or employed their childi^en in it; and when they trusted that care to any other, it was no small sign of their confidence, according to what Jacob said to La- ban. The care of a good shepherd was a figure then so well understood, that the prophet expresses God's care of his people, by this, of his feeding them as a shepherd, carrying his lambs in his bosom, and gently leading them that "xere with young* Christ also calls himself f/ie good Shepherd, that knew his sheep, and did not, as a hireling, fly away when the wolf came, hut laid down his life for his sheep. •\ This then being so often made use of in both Testaments, is an expres- sion of the great trust committed to the clergy, which likewise supposes a great, a constant, and a tender care in looking to, in feeding or instructing, in watching over, and guarding the flock against errors and sins, and their being ready to offer themselves to the first iu\y of persecution. The title of stc\vards, or dispensers, which is the most honorable in a household, is also given to them. These assign to every one his due share, both ot' labor and o;' provision; these watch over them, and have the care and order of the other servants assigned to them. So in this great family.^ of whifc Christ is the head, tlie stewards are not only in a posi of great dignity, but also of much labor: they ought to be ob- serving the rest of this household, that they may be • Isiviah xJ, 11. 1 Jolin x, 1. , 1 CannUiians iv, 1, 2. ■^)W ^ Of the Pastoral Care. 105 faithful in the distribution, and so encourage, admonish, reprove, or censure, as thet e is occasion for it. They are also called ambassadors, and this upon the noblest and most desirable message:* for their business is to treat of peace between God and man; to them is given the word or doctrine of reconcil- iation; they arc sent by Christ and do speak in God's name; as if God did beseech men by them; so do they in Chrisf^s stead, who is the Mediator, j07'e6's men to be reconciled to God; words of a very high sound, of great trust and dignity, but which import likewise gretit obligations. An ambassador is very solicitous to maintain the dignity of his character, and his mas- tei's honor; and chiefly to carry on that which is the main business that he is sent upon, which he is always contriving how to promote: so if the honor of this title affects us as it ought to do. with a just value for it, we ought at the same time to consider the obliga- tions that accompany it, of living suitable to it, an- swering in some sort, the dignity and majesty of the King of kings, that has coiT>in\iied it to us; and of laboring with all possible diligence, to effectuate the great design on which we are sent; the reconciling sin- ners to God: the work having in itself a proportion to the dignity of him that employs us in it. Another, and yet a more glorious title, i# that of angels, who, as they are of a puref and sublime na- tuie, and are called a tlaming fire, so they do always behold the face of our heavenly Father, and ever do his will, and ojre also ministering spirits, sent forth to minister to tl*ni that are appointed to be the heirs of salvation: This title is given to Bishops and Pastors; and as if that were not enough, they are in one place * 2 Corinthians v, 19, 2). f I^eveUlions i, 20, 14 100 Of the Pastoral Care. called not only the messengers or angels of the church- es,* but also tlie glory of Christ. The natural in^por- tance of this is, that men to whom this title is apjplied, ought to imitate those heavenly powers, in the eleva- tion of tlieir souls, to contemplate the works and glo- ry of God, and in their constant doing his will, more particularly in ministering to the souls of those, for whom the great Angel of the covenant made himself a sacrifice. I do not among these titles reckon those of rulers or governors, that are also given to bishops.t because they seem to be but another name for bishops, whose inspection was a rule and government, and so carried, in its signification, both authority and labor. To these designations that carry in them characters of honor; but of honor joined to labor; and for the sake of which the honor was due, according to that, esteem them very highly for their work's sake; I shall add some other designations, that in their significations carry only labor without honor, being borrowed from labors that are hard, but no way honorable. Tliey are often called \vatchmen, who used to stand on high towers, and were to give the alarm, as they saw occasion for it:+ These men were obliged to a constant attendance, to watch in the night, as well as\ in the day: so all this being applied to the clergy, im- ^ ports that they ought to be upon their watch tower, J observing whdt dangers their people are exposed io^ either by their sins, which provoke the judgments of God; or by the designs of their enemies; they ought not by a false respect, to suffer tliem to sleep and per- ish in their sins: but must denounce the judgments of God to them, and rather incur their displeasure by •2 C'-riiUliians viii, S3. tII*-'L)!"cws xlii, 7, IT, +Ezckicl ill, 17. V : . ' Ofilic Pastoral Care. 10? their freedom, thim sufl'er them to perish in their security. St. Paul does also call church-men by the name — of builders, and gives to the apostles the title of mas- ter-builders;* this imports both hard and painful labor, and likewise great care and exactness in it, for want of which the building will be not only exposed to the injuries of weather, but will quickly tumble down; and it gives us to understand, that those who carry this title, ought to study well the great rule, by which they must carry on the interest of religion, that so they may build up tlieij people in their most holy faith, so as To1Be~ir building fitly framed together. They are also called laborers in God's husbandry,! ^ — laborers in his vineyard, and harvest, who arc to sow, plant, and water,+ and to cultivate the soil of the church. § 'Hiis imports a continual return of daily and hard labor ,11 which requires both pain and dili- gence. They are also called soldiers, men that did war and fight against the powers of darkness.** The fatigue, the dangers, and difficulties of that state of life, are so well understood, that no application is ne- cessary to make them more sensible. *4i- And thus by a particular enumeration of either ' the more special names of these offices, such as deacon, priest and bishop, ruler and governor, or of the desig- nations giv^en to them of shepherds or pastors, stewards, ambassadors, and angels, it appears, that there is a great dignity belonging to them, but a dignity which must I carry labor with it, as that for which the honor is due. " The otiicr titles of watchmen, builders, laborers, and soldiers, import also that they are to decline no part/ nZoi: n\, 10. ilC .r. iii, 9. ^Matt. xx, 1. §M.iU. ix, ST, JS. UlCorliUhians 111, 6. ••Fhillippians ii, 25, i^„ _ H-A^^ii J. 108 Of the Pastoral Care. of their duty, for the labor that is in it, the dangers that may follow, or the seeming meanness that may be in it, since we have for this so great a rule and pattern set us by our Savior, who has given us this character of himself, and in that a rule to all that pre- tend to come after him, tJic Son of man came not io be ministered unto, but to minister* 1'his was said upon the proud contentions that had been among his disciples, who should be the greatest: Two of them presuming upon their near relation to him, and pre- tending to the first dignity in his kingdom: upon that he gave them to understand, that tl^ dignities of his kingdom were not to be of the same nature with those that were in the world. It was not rule or empire to which they were to pretend; the disciple was not to be above his Lord: and he that humbleth himself to be the last and lowest in his seiTice, was by so doing, really the first. lie himself descended to the 'washing of his disci- ples feet;-f which he proposeth to tiieir imitation; and that came in latter ages to be taken up by prin- ces, and acted by them in pageantry: but the plain account of that action, is, that it was a prophetical em- blenT> of which sort we find several instances, both in Isaiah, Jeremiah, and Ezekiel; the prophet doing somewhat that had a mystical signification in it, re- lating to the subject of his prophecy: so that our Sa- vior's washing the feet of his disciples, imported the humility, an J the descending to the meanest offices of charity, which he recommended to his followers, par- ticularly to those whom he appointed to preach his gospel to the world. •Mattliew XX, 28. IJolm xiii, 5 Of the Pastoral Care. 109 CHAPTER II. or THE RULES SET DOWN IN SCRIPTURE FOR THOSE THAT MIN- ISTER IN HOLY things; AND OF THE CORRUPTIONS 1}IAT ARE SET FORTH IN THEM. I INTEND to write with all possible simplicity, with- out the affectation of a scrictness of method: And there- fore I will give one full view of this whole matter, without any other order than as it lies in the scriptures: and will lay both the rules and the reproofs that arc in them tosiether, as thino's that o;ive liaht to one anoth- In the law of Moses we find many very partic- ular rules given for the washing and consecration of the priests and Levites, chiefly of the high priest. The whole tribe of Levi was sanctified and separated from the common labors, either of w^ar or tillage: and though they are but one in twelve, yet a tenth of all was appointed for them: they were also to have a large share of another tenth; that so they might be not only delivered from all cares, by that large provis- ion that was made for them, but might be able to re- lieve the necessities of the widows and fatherless, the poor and the strangers that sojourned among them; and by their bounty and charity, be possessed both of the love and esteeru of the people. They were holy to the Lord; tiiey were said to be sanctified or dedicated to God; and the head of their order carried on his mitre this inscription, Holiness to the Lord. The ma- ny washings that they were often to use, chiefly in do- ing their functions, carried this signification in them, that they were appropiiated to God, and that they were under very strict obligations; to a high degree of •Leviticus vili. no Of ihe Pastoral Care. purity; they might not sa much as mourn for their dead relations,* to shew how far they ought to rise above all the concerns of flesh and blood, iind even the most excusable passions of human nature. But above all things, these rules taught' them, with what exactness,! decency, and purity they ought to perform these offices that belonged to their function; and therefore when Aaron's two sons, Nadab and Abihu transgressed the law that God had given, Fire came out from the Lord and devoured them; and the rea- son given for it, carries in it a perpetual rule; / 'will be sanctified in all them that draw near to me, and before all the jjeople [will be glorified: which import, that such as minister hi holy things, ought to behave themselves so, that God's riame hiay be glorified by tlieir means; otherwise, that God will glorify himself by his severe judgments on them. A signal instance of which we do also find in Eli's two sons.J whose im- pieties and defilements, as they made the people to abhor the offering of the Lord; so they also drew down, not only heavy judgments on themselves, but on the whole house of Eli; and indeed on the whole nation. But besides the atteiidance which the priests and I_^vites were bound to give at the temple, and on the public service there, they were likevrise obliged to study the law, to give the people Wir i.ing out of it, to instruct them in it, and to conduct them, and watch over them; and for this reason they had cities as- signed them in all the corners of the land; that so th-'y might bvith more easily observe the manners of the people, and that the people might more easily have recourse to them. Now when that nation became corrupted both by idolatry and immoralit}^, God rais- •Lcvii. s\i, 1, j'.tvll. \xii, 3 A. I.cvit. x, 1. v, o UiuiTJ. 2il and 3,1 cli.ipltr. Of the Pastoral Care. 1 1 1 cd up prophets to be extraordinary monitors to them; to declare to them their sins, and to denounce those judgments which were coming upon them, because of them; we find the silence, the ignorance, and the cor- ruption of their pastors, their shepherds, and their watchmen, is a main article of their charge; so Isaiah tells them, that their tvafcJimcn icere blhul, ionorant, dumb dogs, thai could not bark; slccpivg. lying doii:Uy and loving to slumber:^ yet these careless watchmen wei'e covetous and insatiable, thcfj were greedy dogs^ ^hich couhl never have enough; shepherds theymere, that could not understand; but liow remiss soever they might be in God's work, they were careful enough of their own: they all looked to their own way, cxevy one to his own gain from his quarter. They were, no doubt, exact in levying their tithes and fust fruits, how little soever they might do for them, bating their bare attendance at the temple, to ofliciate there; so guilty they were of that reigning abuse, of thinking they had done their duty, if they either by themselves, or by proxy, had performed their functions, without minding what was incumbent on them, as watchmen, or shepherds. In opposition to such careless and cor- rupt guides, God promises to his peo})le, 7 o set tvatch- men over them that should never hold their peace day nor night. As the captivity dicw nearer, we may easily con- elude, that the corruptions both of priest and people increased, which ripened them for the judgments of God, that were kept back by tlie refoimutioiis which Hezekiah and Josiah had made; but at last, all was so depraved, that though God sent two prophets, Jei'cmi- J^ ah and Ezekiel, to prepare them for that terrible ca- Il2 Of the Pastoral Care. lamity, yet this was only to save some few among them; for the sins of the nation were grown to that height, that though Moses and Samuel, Noah, Job, and Daniel,* had been then alive, to intercede for them, yet God declared that he would not hear them: nor spare the nation for their sakes: So that even such mi'^hty intercessors could only save their own souls. In this deplorable state we shall fmd that their priests and pastors had their large share. "The priests said not, Where is the Lord? They that handled the law, knew me not, the pastors also transgressed against me;"t and their corruption went so far, that they had not only false prophets to support them, but the people, who, how bad soever they may be themselves, do generally hate evil priests, grew to be pleased with it. "The prophets prophesy falsely; and the priests bear rule by their means: and my people love to have it so:"| ''From the prophet even to the priest, every one dealt falsely."§ And upon that, a "wo is denounced against the pastors that destroyed and scattered the sheep of God's pasture."!! They by their office ought to have fed the people; but instead of that, "they had scattered the flock, and driven them away, and had not visited them: both prophet and priest were pro- fane; their wickedness was found even in the house of God."1[ In opposition to all which God promises by the prophet, that he would set "shepherds over them, that should feed them; so that the people should have no more reason to be afraid of their pastors,"** or of being misled by them; and he promised upon their re- turn from the captivity, to "give them pastors accord- ing to his own heart, who should feed them with knowledge and undeistanding.''tt • Jcr. V. 2; E.u k. xiv. U. ■}• Jcr. ii, 8. j Jcr. v. :.-2. § Jcr. v!, 13. I h'v. xxiii, -22. •[ Vc-i-. 11. •• \\v. 48 -it ]i:v. Ui. 15. Of the Pastoral Care. 113 IivEzckiel we find the solemn and severe charge given to \vatchmen, twice repeated; that they ought to -dDarn the wicked from his wickedness; otherwise, though he shouid indeed die in his sin, God would require his blood at the walchman^s hand; but if he gave warning, he had by so doing delivered his own soul* In that prophecy we have the guilt of the priests set forth very heinously. Her priests have violated my law, and profaned my holy things; they have put no difference between the holy and profane, the clean and the unclean, and have hid their eijes from my Sabbaths ;f the effect of which was, tiiat God was profaned among them. This is more fully pros- ecuted in the 34th chapter, which is all addressed to the shepherds of Israel;:|: JVo betothe shepherds of Is- rael, that do feed themselves: should not the shepherds feed the flock? Ye eat the fat, and ye clothe you with the wool, ye kill them that arc fed, but ye feed not the flock:^ then follows an enumeration of the several sorts of troubles that the people were in, under the figure of a flock, to shew how they had neglected their duty, in all the parts and instances of it; and had trusted to their authoiity, which they had abused to tyranny and violence. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them;\\ upon which follows a terrible expostulation, and dc- • nunciation oi judgments against them: 7 am against the shepherds, saith the Lord, I will require my flock at their hands, and cause them to cease from feeding • Ezckicl iii, 17; E/.ckicl xxxiii, 7. f Ezekicl xxii, 26. i Ezekiel xxxiv. § Vers: 3. f) Vcise 4. 15 114 Of the Pastoral Care. the flock; neither shall the shepherds feed thtmselves any more* And in the 44th chapter of that prophecy, one rule is given, which was set up in the primitive church, as an unalterable maxim, that such priests as had been guilty of idolatry, should not do the office of a priest any more, nor come near to any of the holy things, or en' r within the sanctuary, but were still to bear their shame: they might minister in some inferior services, such as keeping the gates, or slaying the sac- rifice; but they were still to hear their iniquity. I have passed over all that occurs in these prophets, which relates to the false prophets, because I will bring nothing into this discourse, that relates to sins of another order and nature. In Daniel we have a noble expression of the value of such as turn men to right- eousness, that they shall shine as the stars for ever and ever.f In Hosea we fmd among the sins and ca- lamities of that time, this reckoned as a main cause of that horrid corruption, under which they have fallen, there being no truth, no mercy, nor knowledge of God in the land; which was defiled by swearing, lying, killing, stealing, and committing adultery. My jteo- j)leare desfi^oyed for lack of knowledge:X to which is added, Because thou hast rejected knowledge (or the instructing the people) I will also reject thee, that thou shall be no priest to me; seeing thou hast forgot the law of thy God, I will also forget thy children. That corrupt race of priests attended still upon the temple, and offeicd up the sin-offering, and feasted upon their portion; which is wrong rendered They eat up the sin of my people; for sin stands there, as in the law of Moses, for sin-offering: because of the advantage this brought them, they were glad at the abounding of sin^ ' Ezckul x^>:iv, 10. f Dann.! xii, 3. i Hosc3,iv, 1, 2, 6. Of the Pastoral Cart. 115 which is expressed by ihclr setting their heart, or lilt- ing up their soul to their iniquitij; the conclusion of which is, that they should be given up for a very heavy curse, of, like priests like people. In Joel we find the duty of the priests and ministers of the Lord, set forth in times of great and approaching calamities, thus, They ought to be intercessors for the people, and to tceep between the porch and the altar, and say. Spare thy people, and give not thine heritage to re- pivach, that the heathen (strangers and idolators) should ride over them: wherefore should they say among the people, JFhere is their God9* There is in Amos a very black character of a depraved priesthood, Their priests teach for hire, and their prophets di- vine for money A These were the forerunners of the destruction of that nation: but though it might be expected, that the captivity should have purged thei?i from their dross, as it did indeed free them from all inclinations to idolatry; yet other corruptions had a deeper root.^ We find in Zechariah a curse against the idol shep- herd, who resembled the true shepherd, as an idol does the original: but he was without sense and life. Wo be to the idol shepherd that leaveth the flock: the curse is figuratively expressed, The sword shall be upon his arm and his right eye: (the things that he valued most), his arm shall be clean dried up, and liis right ejje shall be utterly darkened: but this is more copi- ously set out by Malachi, in an address made to the priests; And^ noxv, 0 ye priests, this commandment is for you; if you will not hear, and if you will not lay it to heart, to give glory unto my name. I will even send a curse iqwn you, and Iwill curse your blessings • Joslii, 17. t Cli^miler iii, verse 11. Z;chnriali xi, 15 110 Of the Pastoral Cave. yea I have cursed them already, because ye do not lay it to heart.* Then the first covenant with the tribe of Levi is set forth; My covenant was ivith him of life and peace: the Unv of truth ts^asin his mouth, and ini- quity teas notjoimd in his lips: he icalked ti'ith me in peace and equity, and did turn many from their ini- quity: for the priesfs lips should preserve knowledge, and they should seek the law at his mouth; for he i9 the messenger of the Lord of Hosts: all this sets forth the state of a pure and holy priesthood: but then fol- low terrible words; But ye are departed out of the