The New Testament Preacher.
—By Elder E. Shaw.
IT is true, beyond all reasonable contradiction, that the ministry of the church forms its character, and, to a great degree, molds its sentiments. Whether we look at the Catholic or Protestant church, this truth is apparent. Long-established errors are perpetuated, and new ones are introduced, everywhere, and at any time, provided the ministry is strongly and perseveringly engaged in them. So, also, on the other hand, reform will certainly prevail, and old truth will be maintained, if the ministry is found firmly and unflinchingly engaged in behalf of it. Scripture, reason, and observation, combine to establish immovably these facts.
If such are the results of the character and sentiments of the Christian ministry, whether they be good or bad, then surely it is of immense importance that the ministry be of the right kind, and that the true standard be clearly presented, and every means employed to place it on a right foundation, and to so mold it, that its influence may produce such effects as are clearly shown in the word of God to have followed the labors and influence of the primitive gospel preachers.
It is undeniable that there are errors in the church, and among the ministry, and that these have been brought in through the influence of erroneous standards. Standards of human creation admit nothing to rise higher than themselves; therefore, a ministry molded by human standards must necessarily bring in and perpetuate error, perversion, and distraction, among the people of God.
But we are thrown back upon first principles. Human standards are death to the ministry, and ruin to the church. They first divide, then destroy. To none of them can we safely go; in none of them can we safely confide. But when we turn our eyes to the New Testament, there we find the truth; the unadulterated truth, as taught from heaven. The model is here given for every preacher of the gospel; and the standard is perfect. We may not fully understand this standard, owing to the prejudice of education, and the darkness of the human understanding; still, it is perfect, and so far as we conform to it, we are right beyond all controversy. Besides, the character of the gospel preacher, there given, is plain, and not hard to be understood, provided we receive it in its obvious sense, shorn of all mysticism. But, admitting every objection that can be raised, it still remains a truth, that we can find no certainty relative to the doctrine or character of the preacher by having recourse to human rules; and it is equally true, that all we gain from the New Testament on these points is correct, and according to the will of God; and all the influence ex¬erted by the preacher whose doctrine and character are derived from this source, is invariably good, and promotes the best inter¬ests of the church and of the world.
With these facts before us, who can but sec and feel that the true minister of Christ must be formed and molded in all things according to the directions given in the New Testament? Such an one is emphatically a New Testament preacher.
As the design of this article is to impress more deeply, both upon preachers and churches, the vast importance of a scriptural improvement in the ministry, in order to a proper advancement in holiness in the churches, I shall call attention to several directions to preachers, as given in the holy oracles of the New Testament; because nothing can make a New Testament preacher, but for him to be conformed to that holy book, and to feel, to act, and to think in strict accordance with its divine directions. Such a man, and no other, is to be regarded as a New Testament preacher.
I. He that would preach the gospel as the ancients did, must first be partaker of its benefits, in his own soul. Christ first made men his disciples, and then sent them to preach. Paul was first converted, then entered upon the work of the ministry. “The husbandman that laboreth must be first partaker of the fruits.” As this point is conceded on all hands, these brief remarks may suffice.
II. The New Testament preacher must possess good natural capabilities. 1. Without a door of utterance he cannot speak to edification, instruction, or comfort; therefore, he must be able to speak with a good degree of fluency and distinctness. This is a natural gift with many; and where it exists in nature, it may be greatly improved by use, and by observing certain rules; but where no gilt of utterance exists, there can be no hope that such an one is designed of God for a preacher. 2. He must possess a mind, to a good degree, strong and discriminating. There are men who evince their piety, and who speak with fluency; but still their minds are so weak, and their judgment so imperfect, that they are never capable of performing the duties of a pastor; and even as evangelists, they can never be safely trusted alone, but must be under the watchful eye of some wise and prudent man of God ; or, by some injudicious management, they will ‘build again the things they have destroyed, and throw into confusion what a little good judgment might have continued peaceful and prosperous. A little attention to the New Testament will show that the first ministers were men of discernment, sound mind, and good judgment. But they complained of some who knew nothing, prated against them, understanding neither what they said, nor whereof they affirmed. It would be better for the church if no such pretenders were with¬in her borders at this day. 3. A natural aptness, and disposition to be firm, industrious, and persevering, seem absolutely necessary and indispensable in the minister of the New Testament. Such were all those whose history is given in the book of God. Such, I say, seems to have been their natural turn, and to have characterize them before they entered the ministry. Matthew faithfully filled his office as receiver of the customs, till Jesus called him. Simon and Andrew, James and John, industriously pursued the fishing business, when fishes could be caught, and mended their nets at intervals; and when other business seemed to fail, we hear Peter say, I go a fishing ; and the others at once say, “ We also will go with thee.” And their perseverance led them to toil all night, though they caught nothing. This natural turn of mind was of in¬calculable service to them in the ministry, and is clearly seen in all their history. Paul showed the same aptness, and perseverance, in persecuting the church of God, that he did in building it up, in after life. A dull, dronish, stupid, and undecided man, seems quite unfit for the gospel ministry, and docs not at all compare with the natural turn and temperament of those whose history is recorded in the Bible.
III. The gospel ministry should employ all the time and powers of those who engage in it. Paul said to a young minister, “Meditate upon these things; give thyself wholly to them.” Peter said, “We have left all, and followed thee.” Although Paul wrought occasionally with his hands, yet it was only when he saw no door open to employ all his time in preaching, or when his own wants, or the good of the cause, required it. So, Peter, and others, continued in the work of preaching, regardless of all worldly considerations, till a short respite gave them time to spend one night in fishing. Then, the moment he heard his master say, “Feed my sheep,” he was ready to enter upon the work, employing all his time and talents in the great cause. There is work enough in the ministry to employ all the time and powers of any man of God; and the wants of Zion call for it. It is true, those who give them¬selves wholly to the work of the ministry, must receive a support from some source or other, than the labor of their own hands. But God has made ample provisions for this. this does not send a man into the war at his own charges. He does not require his servants to feed the flock, and not cat of the milk of the flock. But they that wait at the altar, are partakers of the altar. So, God has ordained that those who preach the gospel, should live of the gospel. Paul clearly represents that God has given his servants this power over the churches; and that, if they are partakers of the spiritual things communicated by the gospel minister, he ought also to receive of their earthly substance, sufficient to supply his temporal wants. But if they fail to do this when able, or if duty calls him where there are no friends able to do it, then the circumstances justify the preacher in procuring his own sustenance, by pursuing, for the time being, some lawful business, sufficient to relieve him from present want. But when present wants are supplied, he is bound to go on with his master’s work, and give himself wholly to it. The fact that Paul wrought at tent-making, and Peter went a fishing, is no sort or degree of justification for those ministers, who leave the work of the ministry, and plunge into worldly projects to get rich. Nothing but stem necessity can justify a preacher in relaxing his labors, to attend to worldly pursuits. The first preachers said it was not meet that they should leave the word of God to serve tables. But, said they, “We will give ourselves continu¬ally to prayer, and to the ministry of the word”
IV. As to the private character of a New Testament preacher, it should be kept in mind, that he is bound to the strictest observ-ance of those rules of private life, plainly laid down in the book of God. It is the maintenance of this private character, that gives the gospel minister confidence and hope, in common with other Christians; and it is this that gives him influence in the community, while they behold in him every mark of an honest Christian, and the strongest possible proof that he fully believes the truth of what he preaches. The New Testament sets forth this private character in the following particulars: 1. lie must be blameless—that is, he must be guiltless, innocent. Without a clear moral character, a preacher falls into reproach, and brings dishonor upon the cause he pleads. Blameless is a sweeping word; it condemns every species of wrong, and enjoins every kind, and every degree, of honesty, uprightness, morality, and piety. 2. He must be sober—that is, he must be calm, free from inordinate passion; serious, solemn, grave. This is an important trait in the preacher’s character. A light, tri¬fling, vain appearance, in a minister, not only proves his heart not to be imbued with the spirit of the gospel, and prevents his holding communion with heaven, but it necessarily prevents sinners from receiving- good at the hands of such a man. 3. He must be given to hospitality—that is, he must be in the practice of entertaining strangers. No other man has a better opportunity to exercise hospitality, and no other man is more bound to do it. Not that it is right for every traveler to live upon him, or that he is bound to feed and lodge everyone who may take advantage of his office. But placed as he is, he should not be disposed to free himself from the obligation to entertain strangers, to a reasonable extent. 4. He must not be given to wine. He must be a perfectly temperate man, abandoning and avoiding whatever intoxicates. 5. He must not be a brawler—that is, he must not wrangle and quarrel, A contentious, disputing, quarrelling preacher, is a curse to the church, and should reform, or be deposed. A mild, kind, gentle spirit, is the spirit of Christ, and his gospel. We must not be covetous— that is, he must not be avaricious, or greedy of gain. No man is qualified to preach who is not so dead to the world as to be con¬tent with food and raiment. Many a good preacher has been ruined by cultivating the love of wealth, and plunging into speculations, or employing his powers to gain property, which ought to have been fully enlisted in the work of saving souls. 7. He must rule his own house well—that is, he must maintain family government as head, by teaching, leading, and ordering his household, ac¬cording to the gospel: not being a tyrant, nor yet being the slave of his family. 8. He must have a good report of them which are without—that is, his general character and deportment must be so unexceptionable as to command the respect of those who are not Christians; they having no evil thing to say of him. 9. He must not be self-willed. A greater fault can hardly be found in a minister, than a determination to have his will and his way, right or wrong. If he would be useful and prosperous, he must be courteous, condescending, and yielding. While he is not without law to God, but under the law to Christ, he, like Paul, should be made all things to all men, that he may by all means save some.
These are a few of the many traits in the daily life and character of the New Testament preacher. Other qualifications, great and numerous, are to be sought, possessed, and employed; but no¬thing that can be named or conceived, can supply the place of a true heart and a holy life.
V. The motives which incite to action, and which urge on the New Testament preacher in his work. 1. The danger of the wicked, and the “fiery indignation that shall devour the adversaries,” are strong motives that move him to engage and continue in the work. “Knowing the terror of the Lord, we persuade men,” and warn them to flee from the wrath to come; because, “he that believeth not shall be damned for God has appointed a day of judgment, which shall be the day of perdition of ungodly men. While this motive acts in its full force upon the heart, the preacher feels to wave all minor considerations, to save souls from going down to utter darkness. When this motive ceases to affect the heart, the man ceases to be a New Testament preacher, for this was a powerful motive with the apostles; and we have seen many, either leave the work, or speak lies in the name of the Lord, wholly because they ceased to know the terrors of the Lord. 2. The prospect of saving souls is another motive. God has made the gospel the greatest of all instruments to accomplish so great a work. This is shown in the promises of Christ to his ministers; in the success that attended their labors, as recorded in the book of God; in the ecclesiastical history of all ages of the church; and in the astonishing reformations which are now spreading through the world. No man can be a New Testament preacher who does not
preach to save souls. “I endure all things for the elect’s sake.” “I could wish that myself were accursed from Christ for my brethren.” “My heart’s desire is, that they may be saved.” 3. The true minister preaches because God requires it of him. “He hath commanded us to preach unto the people.” “We ought to obey God rather than man.” The New Testament preacher is sent forth by the Holy Ghost, and feels that he is not under the authority of man, but that he acts under the authority of the Most-High. While this motive acts upon him in its full force, neither tribulation, poverty, nor persecution, can shut his mouth. He is not subject to the casualties of this world, nor to the whims of mortals; but so long as the divine commission remains in force, its authority impels him on in his holy work.
VI. The New Testament preacher is constantly making advancement and improvement He grows from a youth to a strong man. He grows in grace, in experience, and in knowledge. And in pro¬portion as they increase, his usefulness increases; and in proportion as he ceases to improve in these respects, he ceases to be a New Testament preacher.
The means of improvement are numerous and should be improved; some of which are the following’: 1. Meditation. “Meditate on these things.” This was Paul’s direction to Timothy. Reflection and thought must be bestowed upon the gospel in general, and up¬on its parts in particular. Retirement is important, to give opportunity for meditation. It is in this way that errors are expurgated, and truth is arranged and matured. By this means, hurried conclusions are avoided, and sound truth systematized. That man meditates but little who usually speaks his first thoughts. The sober second thought is the result of close investigation, and calm meditation. 2. Prayer is a mighty means of improvement. Personal, secret prayer, aids and improves the spiritual state of the soul; and it is an auxiliary not to be dispensed with. The Messiah himself set an example of secret prayer. Peter employed the interval of his public labors in prayer. The imprisoned apostles prayed at midnight, and the released lifted up their voice in prayer. Communion with God is the spring of life to the soul; without this all is cold, contracted, and dead. 3. Another means of improvement, is reading. “Give attendance to reading.” This is the direction Paul gave to his son Timothy. To search the Scriptures is the first and last of all reading, and should be daily attended to by every preacher. Other books, calculated to improve the mind, are at hand, and should not be neglected. Such books should be read as are calculated to improve the heart, elevate the affection, instruct the understanding, store the mind with valuable ideas, and enable the preacher to communicate his ideas properly and profitably. Although Timothy had, from a child, known the holy Scriptures, still he was directed to continue to give attendance to reading. Paul was a great reader, and left some of his books at Troas, with Carpus. These he directed Timothy to bring to him, that he might still read them, and through them be benefited, and benefit others. Paul was a reader of heathen poetry, for in Acts xvii., 28, he says: “As certain also of your own poets have said, For, we also are his offspring.” This proves that works may be read by ministers, which are not particularly of a theological nature, and that to profit. Habits of reading may be formed and continued by use; so also, these habits may be diverted into a wrong channel. For instance: the world seems full of light and trivial reading—thousands of newspaper articles, and a Hood of trifling books, pamphlets, and hand-bills, which contain nothing that is solid or valuable. These are always thrown in our way, and the temptation to read them is strong, especially to a man whose reading habits are confirmed. Hence, the New Testament preacher should give himself to reading, but, at the same time, studiously avoid such as can add nothing to his stock of useful knowledge. Another reason why he should study and read much is, that we all are constantly forgetting, especially after we arrive at the meridian of life. Therefore, if there is not a constant replenishing by reading and study, the fund will be exhausted, and the style, matter, and language, will become stale repetition; and, of course, little interest will be felt, and his usefulness will come to an end. 4. Writing is a valuable means of improvement. It is certain that primitive ministers wrote much. The New Testament is made up of the writings of nine individuals; and these books mention many epistles, and commendatory papers, writ¬ten by churches and individuals. It is also evident that the early preachers of the church wrote much, else materials could not have been found for those apocryphal books still extant. There are many advantages which a preacher derives from penning his thoughts. He thereby secures them for future reference and for future use. He also is thereby enabled to systematize his thoughts. Writing enables him in correcting his language and style, and often strengthens the memory. But the advantages are not confined to himself. The habit will enable him to benefit the world by the productions of his pen—the result of experience and reflection. Indeed, the preacher should seize upon every means and every opportunity within his reach, both to improve his heart, and to add to his qualifications to communicate the greatest amount of truth, in such a manner as to produce the greatest amount of good. A vast variety of other means of improvement lie in the path of every preacher, none of which should be suffered to pass unimproved.
VII. The real object of the New Testament preacher should be one and undivided. That object shall be the final and eternal salvation of the children of men. It was to accomplish this object that Christ came from heaven, suffered in life, and endured the cross; preached the gospel, and wrought miracles; arose from the dead, and now fills the mediatorial seat. It was to accomplish this object that the Messiah sent forth the apostles, and all his ministers, to preach the gospel to the world. That the labors of a minister may ultimately affect the salvation of the souls of men in heaven, he must aim to accomplish several specific’ objects in this life.1. He must instruct men in the great and first truths of the gospel, such as the apostasy of man from his God ; the wickedness of his heart and life ; the guilt incurred, and the condemnation and wrath which now abide upon all unbelievers ; future judgment and damnation of the finally impenitent, with the eternal glorification of the righteous; the terms of salvation, as faith in Christ, repentance of sin, submission to the gospel, and entire obedience from the heart. 2. He must labor to awaken his hearers from their stupidity and slumbers in sin; to arouse them to repentance, and thereby produce conviction and a spirit of revival among the people. He must seek to be imbued with that power of the spirit, that God may, through him, make sharp his arrow’s in the heart of his enemies, and that sinners may be born of God. 3. Not alone should he labor for revival, but also to establish and build up the church in the truth, that he, who hath begun a good work in them, may perform it unto the day of Jesus Christ. A journey must be commenced, it is true, or never accomplished; but to prosecute the journey, is as important to the final issue as is the commencement. A seaman or a soldier must first be enlisted, it is true; but the voyage or the campaign must follow the enlistment, or the harbor or the victory can never be realized. Therefore, as without con¬version to God no man can be saved, so a godly life and gospel order are indispensable to a safe conduct to the heavenly Jerusalem ; hence the ministers of Jesus must labor to accomplish this, that those who have embraced the gospel may not fail of the grace of God, but enter into life and glory. Very much of the work of the New Testament preacher, is to preserve the church from error and backsliding, and to maintain gospel order. Thus, whatever be the work, whether the conversion of sinners, or the building up of the church, the final ultimatum constantly kept before the mind of the gospel minister must be the eternal salvation of the soul, when glorified with Christ.
VIII. In view of the things here stated, and of the peculiar relations sustained by the man who is entitled to the solemn and important denomination of a New Testament preacher, and in view of the awful short comings so apparent among those who take upon themselves this high profession, my brethren will not take it all though I address them pointedly and faithfully, as one who expects soon to give an account to the judge of quick and dead.
1. Dear brethren, do you reflect as you should, that you have bound yourselves by a most sacred obligation to conform to the New Testament, and to give yourselves wholly to the work and will of Christ your king? It is binding, like the most solemn oath, upon us all, as ministers, to drink deeply into the spirit of the Lord Jesus Christ and his gospel. We are not our own, nor are we engaged in our own work. Are we like the first preachers, willing to make sacrifices for the salvation of souls and the glory of Christ? Or have we our own ease and emolument in view. Do we feel the same readiness that Paul did to be subject to the divine direction, when he avoided going to Bithynia, because the spirit so dictated; and went to Philippi because he was divinely taught to go to Macedonia? Ministers should be the holiest men on earth, and the most-free from the love of the world, and from the contamination seen all around us. The temptations to depart from the truth and the true spirit, are strong and numerous. Nothing but “more grace” can preserve us from falling into the tide of this world; but the grace of God is sufficient, if we throw ourselves wholly into his work, and upon his sustaining power.
2. As the present occupants of this high station are the men authorized to introduce others to the holy calling, our responsibility in this respect is very great. Paul directed Timothy to commit these things to faithful men, who should be able to teach others also. No man should be solemnly inducted into the holy office, who has not proved himself a faithful man of God, and who gives the most positive evidence that he will remain faithful. If the ministry become corrupt by the introduction of unfaithful ministers, then wo to the churches who are guided by such unfaithful shepherds, or rather wolves in sheep’s clothing! Paul’s direction was, “lay hands suddenly on no man.” If a man wishes to obtain the eldership, or if a few partisans are anxious to lift up their friend to a higher seat, they can easily find some pretext for urging his ordination. Shall the ministers of Christ be governed by such small things? God forbid! The New Testament rule and usage is, to fast, pray, and be persuaded that the Holy Ghost says, Separate them to me.
3. Steadfastness, and unremitting zeal and perseverance, particularly at the present time. It has long been a leading sentiment with us, that the belief and promulgation of no one sentiment, be it ever so good, should be made a test of Christian fellowship. Holiness, and entire consecration to God and his cause, are the great objects, and should be pursued first and last. Here let us be stead¬fast, leaving the divers and strange doctrines of this prolific age to attend faithfully to the divine rule.
Finally, brethren, let us be holy. Let us give ourselves wholly to God and his work. Let us search the word of God, and con¬form to its precepts, independent of human opinions. If we sustain the character of New Testament preachers to the very letter, God will never forsake us even in the most trying times. But wo to those who forsake the right way of the Lord. Lift up your eyes to the crown of glory that fadeth not away. The true New Tes¬tament preacher has the promise of him who cannot lie. Let us feel that we watch for souls, as they that must give account, that we may do so with joy, and not with grief.