Meantime you are sensible, love does not forbid, but rather require plainness of speech. Has it not often constrained you as well as me, to lay aside not only disguise, but reserve also? And by manifestation of the truth to commend ourselves to every man’s conscience in the sight of God? And while I endeavour to do this, let me earnestly entreat you, for the love of God, for the love of your own soul, for the love of the souls committed to your charge, yea, and of the whole church of Christ, do not bias your mind, by thinking who it is that speaks; but impartially consider, what is spoken. And if it be false or foolish, reject it: but do not reject the words of truth and soberness.
My first design was, to offer a few plain thoughts to the clergy of our own church only. But upon farther reflection, I see no cause for being so straitened in my own bowels. I am a debtor to all: and therefore though I primarily speak to them with whom I am more immediately connected, yet I would not be understood to exclude any, of whatsoever denomination, whom God has called to watch over the souls of others, as they that must give account.
In order to our giving this account with joy, are there not two things which it highly imports us to consider, first, What manner of men ought we to be? Secondly, Are we such, or are we not?
I. And, first, If we are overseers over the church of God, which he hath bought with his own blood, what manner of men ought we to be, in gifts as well as in grace?
(1.) To begin with gifts, and 1. with those that are from nature. Ought not a minister to have, 1st, A good understanding? A clear apprehension, a sound judgment, and a capacity of reasoning with some closeness? Is not this necessary in an high degree for the work of the ministry? Otherwise how will he be able to understand the various states of those under his care? Or to steer them through a thousand difficulties and dangers, to the haven where they would be? Is it not necessary, with respect to the numerous enemies whom he has to encounter? Can a fool cope with all the men that know not God? And with all the spirits of darkness? Nay, he will neither be aware of the devices of Satan, nor the craftiness of his children.
2dly, Is it not highly expedient that a guide of souls should have likewise some liveliness and readiness of thought? Or how will he be able, when need requires, to answer a fool according to his folly? How frequent is this need? Seeing we almost every where meet with those empty, yet petulant creatures, who are far wiser in their own eyes, than seven men that can render a reason. Reasoning therefore is not the weapon to be used with them. You cannot deal with them thus. They scorn being convinced; nor can they be silenced, but in their own way.
3dly, To a sound understanding, and a lively turn of thought, should be joined a good memory: if it may be, ready, that you may make whatever occurs in reading or conversation, your own; but however, retentive, lest we be ever learning, and never able to come to the knowledge of the truth. On the contrary, every scribe instructed unto the kingdom of heaven, every teacher fitted for his work, is like an housholder who bringeth out of his treasures things new and old.
2. And as to acquired endowments, can he take one step aright, without, first, a competent share of knowledge? A knowledge, 1st, of his own office; of the high trust in which he stands, the important work to which he is called? Is there any hope that a man should discharge his office well, if he knows not what it is? That he should acquit himself faithfully of a trust, the very nature whereof he does not understand? Nay: if he knows not the work God has given him to do, he cannot finish it.
2dly, No less necessary is a knowledge of the scriptures, which teach us how to teach others: yea, a knowledge of all the scriptures; seeing scripture interprets scripture; one part fixing the sense of another. So that whether it be true or not, that every good textuary is a good divine, it is certain, none can be a good divine who is not a good textuary. None else can be mighty in the scriptures; able both to instruct, and to stop the mouths of gainsayers.
In order to do this accurately, ought he not to know the literal meaning of every word, verse and chapter, without which there can be no firm foundation on which the spiritual meaning can be built? Should he not likewise be able to deduce the proper corollaries, speculative and practical, from each text; to solve the difficulties which arise, and answer the objections which are or may be raised against it; and to make a suitable application of all, to the consciences of his hearers?