Letters to Young Ministers —
The Cultivation of Personal Piety
by James Alexander (1804—1859)
It is scarcely possible to treat of some subjects without
running into common places: their very importance has made them trite, just
as we observe great highways to be most beaten. The question has been much
discussed, whether a minister should ever preach beyond his own experience.
In one sense, unquestionably, he should. He is commissioned to preach, not
himself, or his experience—but Christ Jesus, the Lord, and his salvation. He
is a messenger, and his message is laid before him in the scriptures; it is
at his peril, that he suppresses anything, whether he has experienced it or
not. He is, for example, not to withhold consolation to God's deeply
afflicted ones, until he has experienced deep affliction himself. Yet every
preacher of the gospel should earnestly strive to attain the experience
of the truths which he communicates, and to have every doctrine which he
utters turned into vital exercises of his heart; so that when he stands
up to speak in the name of God, there may be that indescribable freshness
and penetrativeness, which arise from individual and present interest in
what is declared.
In every Church there are some aged and experienced
Christians. These are specially regarded by the Master, and require to be
fed with the finest of the wheat. The ministry is appointed with much
reference to such; and they know when their portion is withheld. They may be
poor and unlettered, and incompetent to judge of gesture, diction, or even
grammar; but they know the difference between the 'language of Canaan,' and
the 'speech of Ashdod.' I hold them to be the best judges of the ministry.
How little does the starched and elegant—but shallow young divine suspect,
that in yonder dark, back pew, or in the outskirts of the gallery, there
sits an ancient widow, who was in Christ before he was born, and who reads
him through and through. Mr. Summerfield once related to me, that Dr.
Doddridge, when other more learned helps failed, used to consult a poor old
woman, living near him, upon hard passages in his Commentary, and that he
generally acquiesced in her conclusions. There is no teacher like the
Paraclete; and the promise is, 'All your children shall be taught of the
Lord.' To be able to feed such sheep of Christ, if for no other reason, the
young minister should seek to attain high degrees of piety.
The truth is, such are the discouragements of genuine
cross-bearing ministry, and so repugnant to the flesh are many of its
duties, that nothing but true piety will hold a man up under the burden; he
will sooner or later throw it off; and begin to seek his ease, or preach for
'itching ears.' It is an easy thing to go through a routine, to 'do duty,'
as the phrase of the Anglican establishment is; but it is hard to the flesh,
to denounce error in high places, to preach unpopular doctrine, to labor
week after week in assemblies of a dozen or twenty, to spend weary hours
among the diseased and dying, and to watch over the discipline of Christ's
house. Nothing but an inward enjoyment of divine truth, and a reference to
the final award, will stimulate a man to constancy in such labors.
You will be called, as a minister, to spend much time in
laborious study, the tendency of which is to draw the mind off from
spiritual concerns; and sometimes in the perusal of erroneous, heretical,
and even infidel works, that you may know what it is you have to combat.
Your condition in this is like that of the physician, who ventures into
infection, and makes trial of poisons. You will need much grace to preserve
your spiritual health in such perils. The freedom with which you must mingle
in society will expose you to many of the common temptations of a wicked
world; and it will require the extreme of reserve, caution, and
mortification, on your part, to prevent your falling into the snare. In the
present day, out of opposition to the ascetic life, we all probably act too
much as if we were 'children of the bride-chamber,' and too much neglect the
subjugation of the body. That a man is a minister is no guarantee that he
shall not be cast into hell-fire! The instances of apostasy within our
own ranks stare at us, like the skeletons of lost travelers, among the sands
of our desert-way. No temptation has befallen them but that which is common
to man. The apparitions of clerical drunkards, and the like, should forewarn
us. 'Let him who thinks he stands take heed lest he fall!'
The apostle Paul expresses his view of this, in terms of
which the force cannot be fully brought out by any translation: 'But I keep
under my body'—I strike under the eye, so as to make it black and blue, a
boxing phrase, indicative of strenuous efforts at mortification; as who
should say, 'I subdue the flesh by violent and reiterated blows, and bring
it into subjection,' 'I lead it along as a slave;' having subjugated it by
assault and beating, I treat it as a slave, as boxers in the Palaestra used
to drag off their conquered opponents. And the reason for this mortification
of the flesh is, 'lest that by any means, when I have preached to others, I
myself should be a castaway.'
Dreadful words! but needed, to deter us from more
dreadful destruction. The hell of apostate ministers must be doubly
severe! It is the 'deceitfulness of sin' which hardens so many of us
into carelessness about so great a danger. Pride goes before destruction,
until suddenly, like Saul, the careless minister finds himself inveigled
into some great sin. This may never be known to the world, yet it may lead
to his ruin. 'I am persuaded,' says Owen, 'there are very few that
apostatize from a profession of any continuance, such as our days abound
with—but their door of entrance into the folly of backsliding was either
some great and notorious sin, that bloodied their consciences, tainted their
affections, and intercepted all delight of having anything more to do with
God; or else it was a course of neglect in private duties, arising from a
weariness of contending against that powerful aversion which they found in
themselves unto them. And this also, through the craft of Satan, has been
improved into many foolish and sensual opinions of living unto God without
and above any duties of communion. And we find that after men have, for a
while, choked and blinded their consciences with this pretense, cursed
wickedness or sensuality has been the end of their folly.'
Of all people on earth, ministers most need the constant
impressions derived from closet piety. If once they listen to the flattering
voice of their admirers, and think they are actually holy because others
treat them as such; if they dream of going to heaven ex officio; if, weary
of public exercises, they neglect those which are private; or if they
acquire the destructive habit of preaching and praying about Christ without
any faith or emotion; then their course is likely to be downward. Far short,
however, a minister of Christ may be of so dreadful doom, and yet be almost
useless. To prevent such declension, the best advice I know of, is to he
much in secret devotion; including in this term the reflective reading of
Scripture, meditation, self-examination, prayer and praise. And here you
must not expect from me any recipe for the conduct of such exercises, or
rules for the times, length, posture, place, and so forth; for I rejoice in
it as the glory of the Church to which we both belong, that it is so little
rubrical. How often you shall fast or sing or pray, must be left to be
settled between God and your conscience; only fix in mind and heart the
necessity of much devotion.
It is good sometimes to recall the examples of eminent
preachers. John Welsh, the famous son-in-law of Knox, was, during his exile,
minister of a village in France. A friar once lodged under his roof, and on
being asked how he had been entertained by the Huguenot preacher, replied,
'Badly—for I always held there were devils haunting these minister's houses,
and I am persuaded there was one with me this night; for I heard a continual
whisper all the night over, which I believe was no other than the minister
and the devil conversing together.' The truth was, it was the Huguenot
preacher at prayer. Welsh used to say, 'he wondered how a Christian could
lie in bed all night, and not rise to pray; and many times he prayed, and
many times he watched.' Such cases are not altogether lacking in our own
days. Mr. Simeon, of Cambridge, in more than one instance is known to have
spent the whole night in prayer. Let me seriously commend to your notice a
paper contained in his life by Mr. Carus, entitled, 'Circumstances of my
Inward Experience.' Almost every word of it is golden, and among other
passages you will note the following:
'I have never thought that the circumstance of God's
having forgiven me, was any reason why I should forgive myself; on the
contrary, I have always judged it better to loathe myself the more, in
proportion as I was assured that God was pacified towards me. Nor have I
been satisfied with viewing my sins, as men view the stars in a cloudy
night, one here and another there, with great intervals between; but have
endeavored to get and to preserve continually before my eyes, such a view of
them as we have of the stars in the brightest night; the greater and the
smaller all intermingled, and forming as it were one continual mass; nor
yet, as committed a long time ago, and in many successive years; but as all
forming an aggregate of guilt, and needing the same measure of humiliation
daily, as they needed at the very moment they were committed. Nor would I
willingly rest with such a view as presents itself to the naked eye; I have
desired and do desire daily, that God would put (so to speak) a telescope to
my eye, and enable me to see, not a thousand only—but millions of my sins,
which are more numerous than all the stars which God himself beholds, and
more than the sands upon the sea-shore. There are but two objects that I
have ever desired for these forty years to behold; the one is my own
vileness, and the other is the glory of God in the face of Jesus Christ; and
I have always thought that they should be viewed together; just as Aaron
confessed all the sins of all Israel while he put them upon the head of the
scapegoat.'
Such exercises as these, you will admit, may well give
occasion for more than usual persistency in prayer.
But lest you think only of sorrowing exercises, let me
recall a passage, which Flavel gives concerning one whom he modestly calls
'a minister,' but who is well understood to have been himself; offering it
not so much for imitation, as to show how deep were the experiences of one
who was busied in various learning, and in all the scholastic argumentation
of his day. He was alone on a journey, and determined to spend the day in
self-examination. After some less material circumstances, he proceeds thus:
'In all that day's journey, he neither met, overtook, or was overtaken by
any. Thus going on his way, his thoughts began to swell and rise higher and
higher, like the waters in Ezekiel's vision, until at last they became an
overflowing flood. Such was the intention of his mind, such the ravishing
tastes of heavenly joys, and such the full assurance of his interest
therein, that he utterly lost the sight and sense of this world and all the
concerns thereof; and for some hours knew no more where he was, than if he
had been in a deep sleep upon his bed. Arriving, in great exhaustion, at a
certain spring, sat down and washed, earnestly desiring, if it were the
pleasure of God, that it might be his parting-place from this world. Death
had the most amiable face, in his eye, that ever he beheld, except the face
of Jesus Christ, which made it so; and he does not remember (though be
believed himself dying) that he had once thought of his dear wife or
children, or any other earthly concern. On reaching his inn, the same frame
of spirit continued all night, so that sleep departed from him. Still,
still, the joy of the Lord overflowed him, and he seemed to be an inhabitant
of the other world. But within a few hours, he was sensible of the ebbing of
the tide, and before night, though there was a heavenly serenity and sweet
peace upon his spirit, which continued long with him, yet the transports of
joy were over, and the fine edge of his delight blunted. He many years after
called that day one of the days of heaven, and professed he understood more
of the life of heaven by it, than by all the books he ever read, or
discourses he ever entertained about it.'
Even if you should be disposed to treat this as one of
the anomalies of religious experience, you will nevertheless do well to
remark that the subject of these exercises is John Flavel, a man remote from
enthusiasm, and whose extensive writings are characterized by regular
argument and sound theology; and also that this very narrative was thought
worthy of republication by the cool-headed Jonathan Edwards. The mention of
which name reminds me of an instance given by him, of high religious joy of
his own wife. The narrative is long; but is worthy of your perusal. Among
other traits were these: the greatest, fullest, longest continued, and most
constant assurance of the favor of God, and of a title to future glory; to
use her own expression, 'the riches of full assurance;' the sweetness of the
liberty of having wholly left the world and renounced all for God, and
having nothing but God, in whom is infinite fullness. This was attended with
a constant sweet peace, and calm and serenity of soul, without any cloud to
interrupt it; a continual rejoicing in all the works of God's hands, the
works of nature, and God's daily works of providence, all appearing with a
sweet smile upon them; a wonderful access to God by prayer, as it were
seeing him, and sensibly, immediately conversing with him, as much
oftentimes (she said) as if Christ were here on earth sitting on a visible
throne, to be approached to and conversed with. All former troubles were
forgotten, and all sorrow and sighing fled away, excepting grief for past
sins and for remaining corruption, and that Christ is loved no more, and
that God is no more honored in the world; and a compassionate grief towards
fellow creatures; a daily sensible doing and suffering everything for God,
and bearing trouble for God, and doing all as the service of love, and so
doing it with a continual uninterrupted cheerfulness, peace, and joy.
Now, though these are the experiences of a woman, will
anyone say there is anything in them which would be unreasonable or
undesirable in a minister of Christ? True, we are by no means to make piety
consist in transports, as is irrefragably proved by the great man who
recorded these things: yet there are hours or days in every life of long
continued piety, which are remembered for years, and shed their light over
all the remaining pilgrimage. And who should covet these Pisgah views, if
not ministers of the word? There is among the posthumous papers of the
incomparable Pascal, one, which he long carried about his person, and which
contains the record of a particular visitation of divine love. It is one of
the most seraphic productions of human language: in some places the joy and
rapture and dissolving love seem to defy all ordinary expressions, and he
can only write down such broken phrases as, 'joy-joy-tears-tears!' The
greatest scoffers will hardly reckon Pascal and Edwards among unreasoning
devotees.
Our age is disposed to sneer at high religious
passions—it is perhaps the reason why the pathos of the pulpit has to such a
degree departed. It is not, however, as a homiletic instrumentality that I
would urge you to grow in grace—but far more momentous reasons, which, as a
preacher, you have long since learned.