8thly, Can he be without an eminent share of prudence? that most uncommon thing which is usually called common sense? But how shall we define it? Shall we say, with the schools, that it is, recta ratio rerum agibilium particularium? Or is it, an habitual consideration of all the circumstances of a thing?
Quis, quid, ubi, quibus auxiliis, cur, quomodo quando?
And a facility of adapting our behaviour to the various combinations of them? However it be defined, should it not be studied with all care, and pursued with all earnestness of application? For what terrible inconveniences ensue, whenever it is remarkably wanting?
9thly, Next to prudence or common sense (if it be not included therein) a clergyman ought certainly to have some degree of good-breeding: I mean, address, easiness and propriety of behaviour, wherever his lot is cast: perhaps one might add, he should have (tho’ not the stateliness; for he is the servant of all, yet) all the courtesy of a gentleman, joined with the correctness of a scholar. Do we want a pattern of this? We have one in St. Paul, even before Felix, Festus, King Agrippa. One can scarce help thinking, he was one of the best bred men, one of the finest gentlemen in the world. O that we likewise had the skill to please all men, for their good unto edification!
In order to this, especially in our public ministrations, would not one wish for a strong, clear, musical voice, and a good delivery, both with regard to pronunciation and action? I name these here because they are far more acquirable, than has been commonly imagined. A [♦]remarkably weak and untuneable voice has by steady application become strong and agreeable. Those who stammered almost at every word, have learned to speak clearly and plainly. And many who were eminently ungraceful in their pronunciation, and aukward in their gesture, have in some time by art and labour not only corrected that aukwardness of action, and ungracefulness of utterance, but have become excellent in both, and in these respects likewise the ornaments of their profession.
[♦] “remarkable” replaced with “remarkably” per Errata
What may greatly encourage those who give themselves up to the work, with regard to all these endowments, many of which cannot be attained without considerable labour, is this: they are assured of being assisted in all their labour, by him who teacheth man knowledge. And who teacheth like him? Who, like him, giveth wisdom to the simple? How easy is it for him, (if we desire it, and believe that he is both able and willing to do this) by the powerful tho’ secret influences of his Spirit, to open and enlarge our understanding; to strengthen all our faculties; to bring to our remembrance whatsoever things are needful, and to fix and sharpen our attention to them; so that we may profit above all who depend wholly on themselves, in whatever may qualify us for our masters work.
(2.) But all these things, however great they may be in themselves, are little in comparison of those that follow. For what are all other gifts, whether natural or acquired, when compared to the grace of God? And how ought this to animate and govern the whole intention, affection, and practice of a minister of Christ.
1. As to his intention, both in undertaking this important office, and in executing every part of it, ought it not to be singly this, to glorify God, and to save souls from death? Is not this absolutely and indispensably necessary, before all and above all things? If his eye be single, his whole body, his whole soul, his whole work will be full of light. God who commanded light to shine out of darkness, will shine on his heart; will direct him in all his ways, will give him to see the travel of his soul and be satisfied. But if his eye, his intention be not single, if there be any mixture of meaner motives, (how much more, if those were or are his leading motives in undertaking or exercising this high office?) his whole body, his whole soul will be full of darkness, even such as issues from the bottomless pit: let not such a man think, that he shall have any blessing from the Lord. No: The curse of God abideth on him. Let him not expect to enjoy any settled peace, any solid comfort in his own breast: neither can he hope, there will be any fruit of his labours, any sinners converted unto God.
*2. As to his affections. Ought not a steward of the mysteries of God, a shepherd of the souls for whom Christ died, to be endued with an eminent measure of love to God, and love to all his brethren? A love the same in kind, but in degree far beyond that of ordinary Christians? Can he otherwise answer the high character he bears, and the relation wherein he stands? Without this, how can he go through all the toils and difficulties which necessarily attend the faithful execution of his office? Would it be possible for a parent to go through the pain and fatigue of bearing and bringing up even one child, were it not for that vehement affection, that inexpressible Στοργὴ, which the Creator has given for that very end? How much less will it be possible for any pastor, any spiritual parent to go through the pain and labour of travailing in birth for, and bringing up many children, to the measure of the full stature of Christ, without a large measure of that inexpressible affection, which a [♦]stranger intermeddleth not with?