THE CHRISTIAN TREASURY. 517 CONTENDING FOR THE FAITH. BY THE LATE REV. W. NEVINS, D.D., BALTIMORE. CONTEND earnestly for the faith." This is the attainment of that knowledge which is strong language, but the original is still more effectual to salvation, than years spent in the forcible. The Greek term here employed was most intense application of the mightiest unthe one commonly used to describe the exer-aided powers to the subject. It takes no long tions made by those who engaged in the cele- time to learn the true meaning of the Word of brated ancient games. It represents the God; but to make the Word of God speak a Christian faith as a prize, for the maintenance meaning, by dint of misinterpretation, that shall and propagation of which Christians should chime in with our prejudices and sanction our enter the lists and put forth all their powers. practice, may require much time and more It was to be expected that opposition would be toil. made to the truth, for it was confessed to be a It is one grand advantage we have in the system not at all to the taste and liking of search of truth, that all of it, which is pertinent proud and prejudiced men. Opposition had to salvation, is contained in a single volume. indeed shown itself, even in the apostolic age. This is the record of truth. This is our creed, Certain men had crept in unawares, ungodly in a sense in which no formulary is. We exmen, turning the grace of God into lascivious-press a creed often in our own language, in ness, and denying the only Lord God and our conversation and in preaching, and we may Lord Jesus Christ. Jude foresaw that this opposition to the simple gospel would increase, and extend, and become more formidable. And it was not a phantom that flitted before his vision. In every age the truth has been opposed, and the light hated and eschewed. It is so even now. The importance of truth and the prevalence of error, together prove the necessity of contending for that most precious portion of truth, called in Scripture "the faith once delivered to the saints." But how shall we be prepared to contend for this great prize? write it, and make it a bond of union; but the Scriptures are the source and support of it. We believe it only so far as we suppose we have proved it to be according to the Scriptures. These Scriptures must be read, must be searched, and candidly compared. But this is not all. Alas for that man who has no practical regard to the admonition: "If any lack wisdom, let him ask of God," who, applying his own faculties to the study of the Bible, does not invoke the aid and instruction of the Divine Interpreter, and who does not study often upon his knees. Man in no manner ever penetrates so easily and deeply into the profundities of divine knowledge as by prayer. You must pray, if you would learn these heavenly lessons. And you must also carry out the truth, so far as known, into practice. Remember this maxim, First, Distinguish carefully and accurately between truth and error. Ascertain what is the faith once delivered to the saints. Do not put on your armour and engage in the conflict until you know that you are on the right side. Take good heed that you be not found fighting" If any man will do His will, he shall know of in the ranks of error. Inform yourself before you undertake to instruct or rectify another. If it be not easy to discern the distinction between truth and error, it is nevertheless practicable, even for one of moderate understanding and comparatively little leisure. A man's success and progress in the knowledge of the truth of God, is not in proportion to the vigour of his intellect, the depth of his research, and the amount of time that he employs in the study. An humble and teachable disposition, inclining one to sit, as Mary did, at the feet of Jesus, and learn of him, is more effectual to the doctrine." If you know the truth in part, They wish to they are doing No wonder they are no more successful in their researches. Would to God they would adopt the course just suggested! Secondly, Having distinguished truth from error, the next thing is to set a proper value on the distinction. For the conflict in the cause of truth, this prepares a man, and this sustains him in it. However accurately a man may discern the distinction in question, yet if he regard it as unimportant, if he adopt the sentiment, that it matters not what a man believe, how will he, or why should he contend for it? In his opinion, it is not worth contending for. Practice he affirms to be the great matter, just as if practice were not the carrying out of principle-virtue the operation of truth, and sin the elaboration of error. How can it be supposed that if the distinction between truth and error were not of the first importance, God would have made a revelation for the purpose of drawing the line that separates them? It is passing strange, that a man, only with the Bible in his hand and reason in exercise, should say it is no matter what one believes, provided he be sincere; that is, provided only he does believe it, for sincerity means no more. This sentiment, making sincerity everything, makes hypocrisy the only evil. It is an evil, and a great one, but not the only one. One of the most ingenious, as well as one of the most successful devices of the enemy of mankind, is that of undervaluing and bringing into disesteem the distinction here considered. He would fain have us confound virtue and vice, holiness and sin; and he begins by persuading us to confound truth and error. "I believe that no error is innocent, and that if we could trace the effects of erroneous opinions on the secret traits of human character, we should find that every shade of error has a counterpart in the moral feelings." This able writer here points us to that which gives value and importance to the distinction between truth and error. It is that our feelings and actions are, and must be, according to our belief. Can a man love, and serve, and honour, and confide in a being whose character he misunderstands? or if he should do all these through error, will the true God consider service done to another god as done to him? Having made the distinction between truth and error, set a proper, and that will be a high value upon it. ting the reality and value of the distinction between truth and error, but it is a very suitable and efficient manner of contending for the truth. You can do the cause of truth in no one way so much good as by silently living it. Why do men say it is of little consequence what is believed, but because they see so little moral efficacy in the boasted faith of Christians because there is so much dead principle," so much heartless and lifeless orthodoxy visible to them? Carry out your theory in practice,' let truth exist as a living principle in you, exhibit an efficient orthodoxy, be as scriptural in your conduct and temper as you are in your opinions, and the world will be compelled to acknowledge the value of truth, and will see! that you possess it. Ah, that this might be done! Who can contemplate the articles of your belief, ye Christians, and see how elevating, how inspiring, how purifying they are, and not exclaim, "What manner of persons ought ye to be!" And yet what are you? How unlike what might be expected you would be! And why, but because there is something that obstructs the operation of your belief? You, even you, to some extent, hold the truth in unrighteousness. You are bound to be the best of men, for you have the means of being the best. You have the fullest and the clearest knowledge of the truth. Are you examples of this moral superiority? Fourthly, Be careful that your motive in contending for the faith be such as a holy and benevolent God will approve. He will be satisfied with nothing less than a care for his glory: and a love for the souls of men. Be careful, also, that your object be not to gain the reputation of prowess as a combatant-not to enjoy the honour and exultation of victory-not to promote the strengthening of a party, but to honour God and save men. Let not ambition actuate you, nor a partisan zeal, nor the paltry spirit of proselytism, but charity, loving both; God and man unfeignedly. Espouse the cause of right thinking, chiefly for the sake of right feeling and right acting. Contend for the faith mainly on account of the holiness and the eternal life with which it stands connected. If such be your motive, your manner of contending will be unexceptionable; with such an end in view, so noble and so benevolent, you can hardly fail of adopting the most judicious means of attaining it. You will contend earnestly, by Thirdly, Show the superiority of truth over how much you love the souls of men and desire error by the moral influence on your conduct. their salvation; but you will not contend imThis is not only one excellent way of illustra-patiently and angrily. If pity move, passion ON THE QUALIFICATIONS OF A GOSPEL MINISTER. We cannot agitate you. There is an impatience often exhibited in controversy, even by those who carry no worse feeling into it. We get wearied and fretted with persons that are in error. see a thing clearly ourselves, and we are out of patience with others that cannot discover it too. We are amazed at their stupidity or obstinacy, and exclaim against it. But this is not "in meekness instructing them, that they may recover themselves out of the snare." That charity which rejoices in the truth, suffereth long, and is not easily provoked. It is the manner in which religious contro versy has been conducted that has brought it into disrepute, and not any thing unworthy in the thing itself. Controversy is worthy, is lawful, yea, often obligatory. Every minister is bound in some sense to be a controversialist, much more they who are set for the defence of the gospel. We must "contend earnestly for the faith." But some have understood 66 earnestly" to mean angrily; and for the warmth of love have substituted that of passion. Ambition having too often been their motive, and victory their object, their measures have been violence, denunciation, sarcasm, intolerance. Selfish rather than benevolent considerations influencing them, they have tried how severe and cutting they could be, and what smart and sarcastic things they could say, and how they could provoke or expose an antagonist. And an observant world looking on, and being disquieted, has, in its haste, condemned all controversy, and suffered even truth to sink in its estimation. Such unfriendly turn have the avowed friends of truth too often done her. ON THE QUALIFICATIONS OF A GOSPEL MINISTER. (Continued from page 410.) 4. A MINISTER must be a scribe instructed unto the kingdom of heaven. Independent of all book learning, it is of great importance that a minister be a man of sound judgment and understanding, and of good natural abilities. "Wisdom is the principal thing, therefore get wisdom; and with all thy getting, get understanding." When He who spake as never man spake was to tabernacle as our instructor among the children of men, "the Spirit of the Lord was to rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." With all the wisdom of this world, and with all the learning of this world, it must be borne in mind, that a person is totally unqualified for the ministerial office, without a knowledge of the Word of God. The Bible is the Book of books, it is God's book; "it has God as its author, 519 salvation as its end, and truth without any admixture of error as its matter." To be "mighty in the Scriptures," is one of the best qualifications for being a useful minister of the gospel. No one can be qualified for the sacred office without such an acquaintance with the Word of God as shall prove him to be, like Ezra, "a ready scribe in the law," and "able to teach others also." Without this he cannot be a faithful steward of the mysteries of God; for, without the knowledge of the Scriptures, he is unacquainted with these mysteries. Without this, he cannot "show himself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." In the holy book of God, and nowhere else, are opened the secrets of the heavenly kingdom. He who studiously and reverently, on his knees, at the feet of God, reads this blessed book, has the Most High as his teacher, and learns, as it were, from his mouth, the hidden mysteries of the great salvation-"hidden from the wise and prudent of this world, but revealed unto babes." Whatever in doctrine is not drawn from the Scriptures-is not built on them-does not accord with them-is of man and not of God. It may have the glitter, but it has not the weight nor the purity of the gold of the sanctuary. It will not stand the scriptural test. "To the law and to the testimony: if any one speak not according to this word, it is because there is no light in them." "I read other books," said Philip Henry, "that I may be the better able to understand the Scripture." "Study close," said Matthew Henry, addressing himself to young ministers, "study close; especially make the Bible your study. There is no knowledge I am more desirous to increase in than that. Men get wisdom by books; but wisdom towards God is to be gotten out of God's book, and that by digging. Most men do but walk over the surface of it, and pick up here and there a flower. Few dig into it. Read over other books to help you to understand that book. Fetch your prayers and sermons from thence. The volume of inspiration is a full fountain ever overflowing, and hath always something new." How greatly did the Psalmist delight in the Word of God, though he had only a portion of the Old Testament Scriptures! "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes." (Ps. xix. 7, 8.) "O how I love thy law! it is my meditation all the day." "How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!" Thy word is a lamp unto my feet, and a light unto my path. I have sworn, and I will perform it, that I will keep thy righteous judgments." "Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart. I have inclined my heart to perform thy statutes alway, even unto the end.' (Ps. cxix. 97, 103, 105, 106, 111, 112.) 66 "Let the theologian," says Bridges, "delight in these sacred oracles; let him exercise himself in them day and night; let him meditate in them; let him live in them; let him draw all his wisdom from a man. them; let him embrace nothing in religion which he does not find there. Let him not bind his faith to Let his whole ground of faith be in God alone. For it is a divine, not a human faith, which we learn and teach-so pure that it can rest upon no ground but the authority of God, who is never false, and can never deceive." "There is a river, the streams whereof make glad the city of God, the holy place of the tabernacles of the Most High." It is very desirable that a minister be skilled in the original languages of the Old and New Testaments. Excellent as our translation is, it is right that a minister should be able to judge of its accuracy; and when commentators differ, it is satisfactory, by consulting the original, to be able to arrive at an intelligent judgment for himself. But a minister should not only be a man of learning, he should also, in some measure, be a man of science. Though he may not become profoundly skilled, it would scarcely be creditable to him were he not, in respect of learning and science, ahead of the generality of the community where it may be his lot to officiate. Inferiority in these respects is apt to lessen, with some, the reverence with which they listen to his religious instructions. To have a mind well stored with general knowledge, may add greatly to his influence and usefulness. There is no knowledge which, when sanctified, may not be turned to good account in the service. It often throws light on Scripture to the minister himself; and it often furnishes him with suitable illustrations when he is instructing others. Besides, it is at times necessary, to enable him to stand forth as a champion in defence of revealed religion. This is an age of infidelity; and if the Infidel have even a smattering of learning or science, he delights to employ it in attacking religion, as he thus not only impugns a faith which he detests, but shows, as he thinks, that he is superior to vulgar prejudices. It is well that ministers should be able to repel these poisoned arrows. Lately an anonymous book has been published of most injurious tendency. It is very plausible, written with considerable talent, and with much show of great scientific attainments. Under the pretext of regard for religion, it seeks to undermine our most holy faith. With high pretensions to thorough acquaintance with astronomy, and geology, and zoology in all its departments, the author plies every argument, and mingles truth with fiction; and by neatness of style, and strength and boldness of affirmation, he writes in a manner well fitted to impose upon many, and to delight those who are willing to believe whatever is unfavourable to Christianity. It is well that we have had men of great learning, and science, and piety, who have thought it foul scorn that such efforts have been made to fasten an evil name upon true learning and science, as if they were hostile to true religion. These have grappled with his sophistry, and with his pretended facts; and having shown the futility of his reasonings, and the inaccuracy of his statements, they have refuted him in the most masterly manner, so that his impoisoned arrows, instead of shaking the bulwarks of our most holy | faith, have only shown their stability, and, rebounding back, have recoiled on his own head. Another important branch of qualification, under this head, is mentioned by the prophet Isaiah, possessed by himself-possessed in the highest degree by Christ, to whom he refers, and given also, in some degree, by him to his faithful servants. "The Lord God has given me the tongue of the learned, that I should know how to speak a word in season to him that is weary." This learning is acquired in the school of Christian experience, and God alone can teach it. Christ possessed this in an eminent degree, and delighted to exercise it, saying, "Come unto me all ye who labour and are heavy laden, and I will give you rest." "Grace was poured into his lips," and "they dropped sweet-smelling myrrh." He gives this "tongue of the learned" also to his ministering servants. O how precious is it to the minister, in this vale of tears, to know how to comfort troubled consciences, and to speak suitably to the various cases of Zion's mourners amidst the afflictions of their souls! This is God's gift, a precious gift, which ministers should earnestly covet. 5. The last qualification that I shall briefly mention is, that he be a man of prayer. Luther has long since said, that "prayer, meditation, and temptation, make a minister." The importance of the first of these will at once be granted by those who have felt the greatness of the work, the greatness of the responsibility, and the utter inability of man, if left to himself, to convert even one perishing soul. The ministerial work must be carried on under a deep sense of human insufficiency, and of entire dependence on the grace of God. "Not by power, not by might, but by my Spirit, saith the Lord of hosts." The thorough conviction of this, along with the abiding remembrance that Christ has said, "If ye who are evil know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him!"—the remembrance of this should lead those who wish to be successful in their ministry to be very earnest in their supplications for the outpouring of the Spirit of grace. It was by prayers and tears that Israel wrestled with the angel and prevailed. It is by earnest prayer that the worm Jacob is enabled to thresh the mountains. It is in answer to fervent prayer, that the treasuries of Heaven are unlockedthat the eyes of the understanding are enlightenedthat the Spirit of grace takes of the things that are Christ's, and shows them to us in their preciousness, bringing them home with powerful demonstration to our souls. It is by Christ that ministers are called to the work; and if they go to him for light, and life, and strength to carry it on successfully, he will not send them a warring at their own charges, nor leave them unaided to contend with their powerful foes. Prayer is necessary for increase of knowledge and growth in grace. Without prayer for the teaching of the Spirit, Scripture would be a dead letter, the Bible a sealed book. A pious author, speaking of the importance of the study of the Scriptures to the Christian minister, adds, "He must learn them otherwise than by study. The unction of the Spirit is s ON THE QUALIFICATIONS OF A GOSPEL MINISTER. great master in this science, and it is by prayer that we become his scholars. Much prayer and little study advance the work of God more than abundance of study without prayer." It A pious minister will pray much for his flock. was when Moses' hands were held up that Israel prevailed against their enemics. The Apostle Paul seems never to have approached the throne of grace without making fervent intercession for his beloved brethren in the bowels of Jesus Christ. It is in vain that the minister be diligent in sowing, if he seek not that the seed sown be watered with spiritual rain and dew from on high. Owen says, "That ministration of the Word which is not accompanied with continual prayer for success, is not likely to have any great blessing go along with it." It is an attempt to carry on God's work without God's aid, and is likely to cherish spiritual pride and self-sufficiency in his own heart, and very unlikely to work holiness in the lives of others. Samuel Rutherford could assure his flock that they were the objects of his tears, cares, fear, and daily prayers; that he laboured among them early and late; "and my witness," adds he, "is above, that your heaven would be two heavens to me, and the salvation of you all as two salvations to me." Doddridge was accustomed to set apart days of public prayer, when the work of religion seemed to be at a stand in his congregation. It is recorded of John Welsh, that often in the coldest nights he rose for prayer, and was found weeping on the ground, and wrestling with the Lord on account of his people, and saying to his wife, when she pressed for an explanation of his distress," I have the souls of three thousand to answer for, while I know not how it is with many of them." There should be prayer for guidance in choosing a subject; prayer for light in studying the subject; ; prayer for the unction of the Holy Spirit to give zeal, and fervour, and affection, in preaching the word; prayer that the Lord would make the word preached quick and powerful as a sword to pierce, as a hammer to break, as a fire to soften and subdue, that, instead of returning to him void, it may accomplish that whereunto it was sent, that the fruit may be unto holiness, and the end everlasting life. It is recorded of Bruce, one of the most distinguished of our Scottish ministers in the evil times, that though diligent in study, yet what he chiefly sought was the elevation of his own heart into a holy and reverential frame; and in his wrestling with God in prayer, it was not so much for assistance to the messenger as the message. Owen says, "To preach the word, and not to follow it with prayer, is to believe its use, neglect its end, and cast away all the seed of the gospel at random." We have heard of physicians who never visited a patient without praying for light from the Lord that they might understand the case, and have the blessing of the Lord on the means employed for recovery. And is heavenly guidance, and the Lord's blessing, less needed by the spiritual physician when seeking the welfare of immortal souls? Heathen warriors of old often sought, by sacrifice and supplications, to propitiate the imaginary god of war, when they went 521 forth to battle. And shall they who, in fighting the good fight of faith, have to wrestle, not against flesh and blood merely, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, fail to plead the efficacy of the one propitiatory sacrifice, and to implore the aid of the Lord of Sabaoth, who alone is their strength, and who alone can teach their hands to war, and their fingers to fight? We read that Pericles, a most distinguished Athenian statesman and orator, never ascended the rostrum to address the people without imploring a blessing from his false gods. Will not that learned and eloquent heathen, who prayed to gods who had ears, but heard not, and hands, but could neither handle nor help, rise up in judgment against those who, professing to be the ambassadors of Christ, pray not to Him whose Spirit can suggest a word in season, "thoughts that breathe, and words that burn" who can make these words "as goads-as nails fastened by the masters of assemblies;" in' whose hand also are the spirits of all flesh, and who can turn the hearts of the children of men, as the rivers of water, whithersoever he willeth? Though the brightest talents may find ample scope for their useful development, in a service for which an angel's tongue, a cherub's knowledge, and a seraph's fire would be inadequate; yet ministers of inferior talents are often wiser in winning souls than those who greatly surpass them in intellectual attainments, if the former are more given to prayer, and are more fervent in their supplications for the teaching of the Spirit. Those who honour God he honours, committing the treasure to earthen vessels, that the excellency of the power may be of God, and not of Sermons which are the fruit of much devout meditation and prayer are found "weighty and powerful," though coming from the lips of babes in Christ; while those that are merely the work of lofty talent, however sound in matter and correct in reasoning, touch not the hearts of the hearers, and pass over their heads unblest. man. To prayer, however, must be added diligence in study. "Give attendance to reading," said the Apostle Paul to Timothy. "Neglect not the gift that is in thee. Meditate upon these things; give thyself wholly to them, that thy profiting may appear to all." Still more necessary are reading and meditation now, when extraordinary gifts are no longer granted. We must not offer to God what has cost us nothing-neither the maimed, the halt, the blind. To neglect preparation is to tempt God; and to trust to preparation is to say, I am rich, and wise, and strong, and have no need of thee; I am myself sufficient for these things. A minister should be as diligent in preparation as if everything depended on his own unwearied exertions; while, by the fervour and frequency of his prayers, he shows his strong feeling of dependence on Christ, and that without him he can do nothing. As Bishop Sanderson says, "Prayer and study must go hand in hand, Omit either, and the other is lost labour. Prayer without study is presumption, and study without prayer is atheism." The gospel minister should regard him |