The Christian Ministry

by Charles Bridges

Your expressions may be very common, without being low; yet employ the lowest (provided they are not ridiculous) rather than not be understood.'

We must remember, that our commission extends to the explanation of the words, as well as of the things, of God. The meaning is hid in the word, and cannot be discovered without

After all, a popular view of the simplest elementary principles is the best introduction to more extended and accurate views of truth.

The plainest preachers in a Christian spirit, are commonly the most successful.

Nothing indeed (as Jerome long since observed) 'is so easy, as to impose upon an illiterate audience, whose habit is to admire what they do not understand.

Never consult your own fancy in the choice of subjects, but the necessities of the flock.

There is a great deal of difference between people admiring the preacher, and being edified by his sermons.'

We would not encourage a superficial treatment of more elaborate subjects: but let all reasoning be grounded upon the simple principles of Scripture, rather than upon inductive or excursive philosophy.

how can they be saved by the preaching of the Gospel in an unknown tongue?

A want of plain dealing with our people will inevitably betray their souls, and ours with them.

It is of far higher moment, that we should be useful than eloquent, that the watchman should blow the trumpet intelligibly than musically.

it be natural to express ourselves with earnestness upon subjects of deep and acknowledged interest—much more in the delivery of our great commission.

A painted fire may glare, but will not warm. Violent agitations, without correspondent tenderness of feeling, will disgust instead of arresting the mind. Preaching is not (as some appear to think it) the work of the lungs, or the mimickry of gesture, or the impulse of uncontrol-able feeling; but the spiritual energy of a heart constrained by the love of Christ, and devoted to the care of those immortal souls, for whom Christ died.

the really useful man in winning souls to Christ is he, who is so penetrated with the value of the doctrines of the Gospel, as to persuade by the zeal and sincerity of his manners, when a less earnest mode of teaching would have failed to convince.

All of us are orators when we feel. No eloquence can reach the energy and emotion of the language of the heart.

A want of fervency in our Ministrations is a serious hindrance to their efficiency.

Our people want their hearts, as well as their understandings, to be addressed. They want words flowing from the heart, giving power to argument by their piercing heat and penetrating force, and compassionate entreaty.

How gently we handle those sins, which will so cruelly handle our people's souls!

The willingness of the devoted spirit will be in general only restrained by the weakness of the flesh.

preaching diligence includes not only frequency of employ, but constant repetition of truth.

THE Ministerial work must be managed purely for God and the salvation of the people, and not for any private ends of our own.

And without self-denial he cannot do God an hour's faithful service.

The main end of the Ministry is the glory of God.

woe to him that takes up with the fame of godliness instead of godliness!

'Our business is to make men think, not of our eloquence, but of their own souls; to attend, not to our fine language, but to their own everlasting interest.

However diligently we may be employed in his service, yet nothing is really done, done to any purpose, or with any acceptance, that is done for self— not for God.

Teachers must be constant learners; and much is here learned consciously or unconsciously.

There is a sort of mental deafness among the mass: so that, except the word is brought to them in the smallest parcels, and with the most direct application, the sound only is heard; while the meaning is never fixed upon the mind with an intelligent or permanent apprehension.

A pulpit Ministration may command attention and respect; but except the preacher convert himself into a Pastor, descending from the pulpit to the cottage, and in Christian simplicity " becoming all things to all men;" there will be nothing that fastens on the affections—no " bands of love."

We must therefore constantly aim at nearer contact, and closer interest with them; winning their hearts, as the way to win their souk—living

Social visits to our people for the purpose of spreading a general spiritual atmosphere, are also a highly important part of the Pastoral work.

Yet in every point of contact with other people, we must feel that we are Ministers, and they must feel and receive us as such.

But the Minister must carefully equalize his communion with his flock. He must shew himself equally the friend, the father, the Pastor, of all—"

For the preacher's delight in proclaiming the glad tidings of the Gospel to his fellow-sinners is chastened with the heavy responsibility of the watchman's commission.

The true portrait of a Christian Pastor, is that of a Parent walking among his children—maintaining indeed the authority and reverence, but carefully securing along with it the love and confidence, that belongs to this endearing relation.

There is the sensual infidel. His belly or his money is his god.

the imitative infidel,—such as those who are often in infidel society. They dare not confess a cause, which is a standing jest with men of wit. They cannot endure their scorn.

the shrewd infidel,—such as Hume, Gibbon, and Paine. Here we find the love of sin gathering strength from the pride of reasoning.

Many, who are repelled by remonstrance, and proof against reasoning, have been overpowered by love.

The exhibition of the Saviour in his all-sufficiency, suitableness, faithfulness, and love, affords ample warrant for enlivening hope in the most desperate cases.

What makes the case of the selfjusticiary so affecting, is. that we have no gospel message to deliver to him.

The righteous need him not, seek him not, and have no interest in him.

When the sinner is held back from the gospel by a sense of unworthiness, his worthiness is the implied ground of his coming to the gospel—his work—not Christ's.

Notwithstanding all our vigilance, some counterfeit coin will pass for gold.

it is not our prerogative to search the heart.

Self-deceitfulness never shows itself more than in a state of conviction. Some are neither at ease in their sins, nor heartily seek for deliverance. Perhaps they will yield partially to the Gospel; but they rest short of a full restoration.

Contrition—as an old writer observes—(is of no force, unless there be also faith in Christ.'

Whatever feeling, therefore, brings us to Christ, heartily weary of sin, sensible of danger, thirsting for mercy, and anxious to walk by the rules of the Gospel, is the convincing power—not of conscience, but of the Spirit of God.

The young Christian is awakened and excited, but very imperfectly enlightened.

Faith is the habit of dependence—Experience is the consequent habit of enjoyment; faith instrumentally the life of experience.