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for the purpose of rendering himself independent of the precautions suggested by prudence. lle preferred on all practicable occasions the use of ordinary means to the working of a miracle in his own behalf, that he might leave behind him a pattern of virtues, within the reach, and fit for the imitation, of mankind in general.-P. 361.
While ministers copy the zeal of Christ, they will also learn prudence from his example;-never seduced by a false liberality, yet as far as possible avoiding offence. When called to reprove, they will exercise discretion in selecting the proper subject for it, and the proper time and manner of administering it. They will abstain as far as possible from party topics, which may needlessly provoke hostility. They will avoid what may be called party words, which often create dislike for themselves, when the truth itself, if differently expressed, would be readily received. Without compromising the truth, they will state doctrines in the manner best calculated to make them acceptable. In all circumstances of difficulty and trial, they will act with judgment, trusting God for his blessing, but never tempting him by presuming on his extraordinary aid. Finally, in their intercourse with the world, they will be careful to observe the just mean between a weak and sinful compliance, and a harsh and repulsive strictness.
X. Christ was faithful in all his ministry; faithful in his exact ob-, servance of all the rites of the Law, though its ceremonies were so soon to receive their fulfilment and end in him; faithful in the exercise of every part of his ministerial office, never sparing to enforce the truth, however unpalatable it might be to the prejudices of his hearers, and impressing upon every class those parts of the truth, which their own particular corruptions and besetting sins rendered most useful to themselves. Like him, his ministers must shew themselves faithful in all things, both to Him who sends them, and to those whom they are to instruct. This duty belongs to every age, but never more than to the present.
There never was a time in the history of our own, or of any church, when the imitation of Christ's faithfulness challenged more irresistibly the attention of the Clergy. We are fallen upon days when it behoves the Church to entrust her cause to none but those wbo profess themselves willing to take up the divine panoply, and buckle on the whole armour of God, and cry aloud unceasingly– Who is on the Lord's side? who? The Church cannot now engage in her service the blind, and the halt, and the laine ; her servants must be unblemished-able ministers of the New Testament—ready to give an answer to every man that asketh of them the reason of the hope that is in them- apt to teach-content to take patiently the spoiling of their goods for the truth's sake. This is no time for folding the bands in slumber, or for acquiescing in any low and cold standard of decent inoffensiveness. Let it be remembered that the Spirit of God bears testimony that the characteristic of a fallen church is lukewarmness. These are not days when ordained members of our own church can afford to be neither cold nor hot. That church expects them now, if ever, to be much in prayer; to seek fresh supplies of grace daily; to ask and expect abundant ministrations of the Holy Spirit; to be much among the members of their charge, the whole as well as the sick, but especially among
the sick and dying, whether in a literal or spiritual sense ; to fear no face of man; to dare all for the sake of Jesus and his gospel.
But this is not all. The Church holds them responsible for their doctrine. She is built upon the apostles and prophets, Jesus Christ bimself being the chief corner-stone. She expects them, therefore, to be faithful to their trust in this matter. She requires them not to depart from the simplicity of apostolical truth. She bids them preach the word, and nothing but the word. She would have them set forth and inagnify Christ the Lord, and frame all their doctrines in the spirit and determination of the apostle, “not to know any thing among their people, save Jesus Christ, and him crucified.” She calls upon them to promulgate distinctly, and vindicate from misconception, the grounds on which she rests her pretensions to the title of a true church. Now our Church refers explicitly for her doctrines to holy writ, and expounds the sense in which she understands it in her Liturgy and Articles. She desires to be tried by that standard, and admits of no other. She will hear of no human addition--no traditional rubric--no collective wisdom of councils. Her appeal is to the law and to the testimony, and by that criterion she is prepared to stand or fall, - Pp. 427—429
XI. Christ's was a self-denying ministry. Disregarding personal labours and sufferings, all his time, and thoughts, and powers, were devoted to the great object of his mission. When the period drew nigh that he should suffer, the immediate prospect of a torturing and ignominious death, from which humanity shrinks, could not shake his constancy, or weaken bis zeal. Like his Master, the great apostle St. Paul exercised admirable self-denial through all his ministry; and we find continually, in his epistles, how great was the influence it gave him. It is a virtue essential to every Christian, indispensable to the minister. His duty may call him away from congenial society, and beloved friends, to most uninviting fields of labour ; perhaps to serve those, who will undervalue his exertions and sacrifices, if not repay his love with opposition. But the vows of God are upon him : he is responsible for souls; and with their value, what earthly object can be compared! His powers, his faculties, his time, his strength, every talent he possesses, must be consecrated to this, the one end of his calling ; he must surrender whatever indulgence may interfere with it, whatever pleasures or pursuits may encroach upon his time, or weaken his influence; literary pursuits may be delightful, but must not interfere with the cure of souls; and, not a less trial, he must learn to spare himself in time, when his zeal would urge him to labours beyond his strength.
XII. Condescension was a striking feature in our Lord's ministry: he was, indeed, “meek and lowly in heart.” The humble condition in which he appeared, the contemned and ignoble country he chose for the chief scene of his labours, the inferior condition of his chosen disciples and companions, his condescension even towards them,—all are characteristic traits in Him, “who was rich, yet for our sakes became poor." He rendered his chief attention to the lowest of the people, preaching the gospel to the poor, and holding intercourse with publicans and sinners. There is a remarkable absence of ostentation in all his ministrations: some of his most important discourses were addressed to individuals ; and always there is great simplicity and plainness in his style of teaching, and unwearied patience in bearing with the dullness, prejudices, and misapprehensions of his hearers.
From his example, let ministers learn the inestimable value of a single soul, and beware how they spare themselves, or abstain from putting forth their best efforts, because their sphere is limited, and their people few. They must learn to be patient in teaching; to be careful that their instructions shall be plain to the meanest capacity ; to be always ready to condescend, and that gladly, to men of low estate. It is the privilege of a minister, not less than his duty, to parsue with zeal his work of love among the poor, whose condition claims for them peculiar sympathy, and who are more especially disposed to receive the word gladly, and to repay the attentions offered to them with affectionate gratitude.
XIII. The practice of Christ in the individual application of his preaching differed essentially from both the Jewish and the Pagan teachers. The statutes of the Jewish Jaw are addressed to the whole congregation of Israel collectively. The heathen moralists never step out of the broad line of generalities ; but the plain, literal character of Christ's precepts is such, " that no class of persons could complain that they had been overlooked in the general system; and the exigencies of each case are provided for as carefully as if they were the sole and exclusive object of his legislation." Whether in administering comfort, in reproving sin, or in conveying instruction ; whether in addressing persons or classes, individual, close application, is the characteristic of our Lord's ministry.
From him the minister must learn so to exercise discrimination in preaching, that every class and description of persons may feel the word applied to themselves. Boldness of application, qualified with the meekness of christian love, should mark his discourses. He will considerately judge by what means he may promote self-application and examination among different classes, and adapt himself to their various wants and dispositions in the selection of the truths to be taught, and in his manner of teaching them. But if he would do this with effect, he must not confine himself to the stated services of the Church, but follow up his public ministrations with systematic pastoral visiting ; for how will he know the various characters and wants of his flock, except by going much among them? and "how little do the body of the people understand of our elaborate compositions, unless by catechetical instructions, by private expositions, and by application of truth to the individual conscience, we make them intelligible !"
XIV. The divisions in this article correspond with the chapters in the work. The last is devoted to the very limited effects which imme
diately resulted from the preaching of Christ, and the practical influence to which the consideration of this fact should lead his ministers. In this respect the experience of our Lord was not peculiar : the labours of the most distinguished preachers have been attended with little success; Noab, by his preaching and example, only condemned the world which refused to be warned by him; Elijah supposed that he was the only one left in Israel who remained true to God amidst the general apostacy ; John “was a burning and a shining light,” but it was only for a season that the people were willing to rejoice in his light. The preaching of Christ himself was attended with very little success; and though it is an oversight to say (p. 525) that “at the time of his ascension the number of his disciples seems to have amounted to little more than a hundred and twenty souls ;” since we learn from St. Paul (1 Cor. xv. 6), that "he was seen of five hundred brethren at once," yet undoubtedly he had gathered but a "little flock."
But it is not by its immediate results, that the effect of Christ's preaching can be properly estimated. He abstained from conquests himself, that his praise might be perfected out of the mouth of those weak and humble agents, wbo were to be the preachers of his gospel ; and in whose success we are acknowledge the power of Him whose commission they bore. Their lips were touched with a live coal from the altar, and the hand of the Lord was with them. Single discourses of his apostles were destined to add more to the church than the whole of the Saviour's ministry. Even where he was most admired, the hearers profited little by bis preaching. The evangelist says of some, “ They were astonished at his doctrine, for his word was with power;" and yet the inhabitants of this very city were singled out by our Lord as an instance of extraordinary impenitence. Such is the value of popular applause, and of the praise which cometh of men. Ages were to roll away, before the spark which was then lighted should be kindled into a great fire, and make its influence to be felt, wherever there were hearts to be melted into love, or delivered from error. For the real and glorious triumphs of his dispensation, we must look to the silent progress of his doctrines, gradually spreading through a wider circle, and transforming by their vital efficacy those who were by nature children of wrath, into sons of God, and inheritors of the kingdom of heaven. Pp. 538-540.
Small as was the success of our Lord's ministry, it affords no handle to his enemies; for such it was predicted, and such he himself declared, would be the result: and though he promised his disciples that they should do even greater works than he had done, he told them also of the persecution and opposition, the scorn and the sufferings, they would be required to endure for his sake.
It is not, therefore, by the evident and immediate results that a faithful minister is to estimate his labours. If he would avoid disappointment, he must learn to labour on in hope and patience, though success may seem to be denied. However distinguished may be the labourer, it is God that giveth the increase; and to God, therefore, he must always look for the blessing, and depend on him for the reward. But when prolonged disappointment attends him, he will do well to
consider, and strictly examine himself, lest the cause of failure should be found in his own mistake or neglect. A lukewarm ministry is always the bane of the people : “ zeal for God's house seems to belong properly to the character of a minister;" "meekness becomes him also, but he must not let his meekness extinguish his zeal, when the occasion should call it forth.” The great influence which the Clergy possess, for upon them, in fact, the moral constitution of society, as well as the more direct interests of religion, vitally depend, imposes on them a most heavy responsibility. The appointed channels for the communication of divine grace, they must see that their lips keep knowledge; above all, they must remember that their moral weight arises, under the Divine blessing, from the holiness of their lives. They are to gain and employ, by all legitimate means, the influence which properly belongs to their station ; not, however, that they may become idols to their flocks, but that they may lead their people to God, according as it is written,-"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”
Art. 11.—The Protestant's Companion ; or a Seasonable Preservative
against the Errors, Corruptions, and Unfounded Claims of a Superstitious and Idolatrous Church. By the late Rev. CHARLES DAUBENEY, LL.D., Archdeacon of Sarum, and Fellow of Winchester College. A New Edition, by the Rev. H. W. B. Daubeney, B.A., Curate of Godney, Somerset. London: Rivingtons. 1836. Pp. X. 398.
There are two ways of contending with Popery; 1. An examination of Popish pretensions on the ground of Scripture and antiquity; and, 2. An exposure of its absurdities by the light of common reason. The former of these is the more philosophical and satisfactory, because it goes to the very heart of the whole subject. To those who have leisure and ability for the controversy between our Church and that of Rome, we should undoubtedly recommend this course; and, circumstanced as the country now is, we think all who can, ought to make, where it is possible, leisure for the purpose. The question between Rome and the Scriptures is by far the most important part of this inquiry, as the constant disposition of the Papist to shift this ground would of itself lead us to suspect. Rome cannot bear the light of Scripture. When pressed hard by the scriptural argument, she takes refuge in antiquity. Now none can entertain a deeper respect for Christian antiquity than ourselves. But then it is right that the term be properly understood. To fly from Scripture to antiquity is a mere ücrepov a pórepov. Scripture itself is the highest and purest antiquity-with this addition, that it is the work, as our opponents allow, of direct inspiration, which no other book of Christian antiquity can profess to be. Never, therefore, should