The Minister’s Self-Watch

by Charles H. Spurgeon (1834-1892)

CONTENTS

Introduction

1. The Minister Should Be a Saved Man.

2. The Minister's Piety Should Be Vigorous.

3. The Minister's Personal Character Should Agree with His Ministry.

Chapel Library Resources

The Minister’s Self-Watch is the first chapter in Charles Spurgeon’s Lectures to My Students. Spurgeon’s Lectures contains great wisdom and advice for preachers. He addressed the Lectures to students at the Pastor’s College, a college Spurgeon instituted because he recognized the need for training pastors for the Gospel ministry. In fact, he called the college his “first-born and best beloved.” He also said, “This is my life’s work, to which I believe God has called me and therefore I must do it. To preach the Gospel myself, and to train others to do it, is my life’s object and aim.” The Pastor’s College trained hundreds of men during Spurgeon’s lifetime.

“Take heed unto thyself, and unto the doctrine.”

—1 Timothy 4:16

Introduction

Every workman knows the necessity of keeping his tools in a good state of repair, for “if the iron be blunt, and he does not whet the edge, then must he put to more strength.” If the workman lose the edge from his axe, he knows that there will be a greater draught upon his energies, or his work will be badly done. Michaelangelo,[1] the elect of the fine arts, understood so well the importance of his tools, that he always made his own brushes with his own hands, and in this he gives us an illustration of the God of grace, Who with special care fashions for Himself all true ministers. It is true that the Lord, like Quintin Matsys in the story of the Antwerp well-cover,[2] can work with the faultiest kind of instrumentality, as He does when He occasionally makes very foolish preaching to be useful in conversion; and He can even work without agents, as He does when He saves men without a preacher at all, applying the Word directly by His Holy Spirit; but we cannot regard God’s absolutely sovereign acts as a rule for our action. He may, in His own absoluteness, do as pleases Him best, but we must act as His plainer dispensations instruct us; and one of the facts which is clear enough is this, that the Lord usually adapts means to ends, from which the plain lesson is that He shall be likely to accomplish most when we are in the best spiritual condition—or in other words, we shall usually do our Lord’s work best when our gifts and graces are in good order, and we shall do worst when they are most out of trim. This is a practical truth for our guidance; when the Lord makes exceptions, they do but prove the rule.

We are, in a certain sense, our tools, and therefore must keep ourselves in order. If I want to preach the Gospel, I can only use my own voice; therefore I must train my vocal powers. I can only think with my own brains, and feel with my own heart, and therefore I must educate my intellectual and emotional faculties. I can only weep and agonize for souls in my own renewed nature, therefore must I watchfully maintain the tenderness which was in Christ Jesus. It will be in vain for me to stock my library, or organize societies, or project schemes, if I neglect the culture of myself—for books, agencies, and systems are only remotely the instruments of my holy calling. My own spirit, soul, and body are my nearest machinery for sacred service; my spiritual faculties, and my inner life, are my battle axe and weapons of war. M’Cheyne,[3] writing to a ministerial friend who was traveling with a view to perfecting himself in the German tongue, used language identical to our own: “I know you will apply hard to German, but do not forget the culture of the inner man—I mean of the heart. How diligently the cavalry officer keeps his sabre clean and sharp; every stain he rubs off with the greatest care. Remember you are God’s sword, His instrument, I trust, a chosen vessel unto Him to bear His name. In great measure, according to the purity and perfection of the instrument, will be the success. It is not great talents God blesses so much as likeness to Jesus. A holy minister is an awful weapon in the hand of God.”

For the herald of the Gospel to be spiritually out of order in his own proper person is, both to himself and to his work, a most serious calamity; and yet, my brethren, how easily is such an evil produced, and with what watchfulness must it be guarded against! Traveling one day by express from Perth to Edinburgh, on a sudden we came to a dead stop, because a very small screw in one of the engines—every railway locomotive consisting virtually of two engines—had been broken, and when we started again we were obliged to crawl along with one piston-rod at work instead of two. Only a small screw was gone—if that had been right, the train would have rushed along its iron road—but the absence of that insignificant piece of iron disarranged the whole. A train is said to have been stopped on one of the United States’ railways by flies in the grease-boxes of the carriage wheels. The analogy is perfect; a man in all other respects fitted to be useful, may by some small defect be exceedingly hindered, or even rendered utterly useless. Such a result is all the more grievous, because it is associated with the Gospel, which in the highest sense is adapted to effect the grandest results.

It is a terrible thing when the healing balm loses its efficacy through the blunderer who administers it. You all know the injurious effects frequently produced upon water through flowing along leaden pipes; even so the Gospel itself, in flowing through men who are spiritually unhealthy, may be debased until it grows injurious to their hearers. It is to be feared that Calvinistic[4] doctrine becomes a most evil teaching when it is set forth by men of ungodly lives, and exhibited as if it were a cloak for licentiousness;[5] and Arminianism,[6] on the other hand, with its wide sweep of the offer of mercy, may do most serious damage to the souls of men, if the careless tone of the preacher leads his hearers to believe that they can repent whenever they please, and that, therefore, no urgency surrounds the Gospel message.

Moreover, when a preacher is poor in grace, any lasting good which may be the result of his ministry, will usually be feeble and utterly out of proportion with what might have been expected. Much sowing will be followed by little reaping; the interest upon the talents will be inappreciably small. In two of three of the battles which were lost in the late American war, the result is said to have been due to the bad gunpowder which was served out by certain “shoddy” contractors to the army, so that the due effect of a cannonade was not produced. So it may be with us. We may miss our mark, lose our end and aim, and waste our time, through not possessing true vital force within ourselves, or not possessing it in such a degree that God could consistently bless us. Beware of being “shoddy” preachers.

1. The Minister Should Be a Saved Man.

It should be one of our first cares that we ourselves be saved men. That a teacher of the Gospel should first be a partaker of it is a simple truth, but at the same time a rule of the most weighty importance. We are not among those who accept the apostolical succession of young men simply because they assume it; if their college experience has been rather vivacious than spiritual, if their honors have been connected rather with athletic exercises than with labours for Christ, we demand evidence of another kind than they are able to present to us. No amount of fees paid to learned doctors, and no amount of classics received in return, appear to us to be evidences of a call from above. True and genuine piety is necessary as the first indispensable requisite; whatever “call” a man may pretend to have, if he has not been called to holiness, he certainly has not been called to the ministry.

“First be trimmed thyself, and then adorn thy brother,” say the rabbis. “The hand,” saith Gregory,[7] “that means to make another clean, must not itself be dirty.” If your salt be unsavory how can you season other? Conversion is a sine quanon[8] in a minister. Ye aspirants to our pulpits: “ye must be born again” (Joh 3:7). Nor is the possession of this first qualification a thing to be taken for granted by any man, for there is very great possibility of our being mistaken as to whether we are converted or not. Believe me, it is no child’s play to “make your calling and election sure” (2Pe 1:10). The world is full of counterfeits, and swarms with panderers to carnal self-conceit, who gather around a minister as vultures around a carcass. Our own hearts are deceitful, so that truth lies not on the surface, but must be drawn up from the deepest well. We must search ourselves very anxiously and very thoroughly, lest by any means after having preached to others we ourselves should be castaways (1Co 9:27).

How horrible to be a preacher of the Gospel and yet to be unconverted! Let each man here whisper to his own inmost soul, “What a dreadful thing it will be for me if I should be ignorant of the power of the truth which I am preparing to proclaim!” Unconverted ministry involves the most unnatural relationships. A graceless pastor is a blind man elected to a professorship of optics, philosophizing upon sight and vision, discoursing upon and distinguishing to others the nice shades and delicate bleedings of the prismatic colours, while he himself is absolutely in the dark! He is a dumb man elevated to the chair of music; a deaf man fluent upon symphonies and harmonies! He is a mole professing to educate eaglets; a limpet[9] elected to preside over angels. To such a relationship one might apply the most absurd and grotesque metaphors, except that the subject is too solemn. It is a dreadful position for a man to stand in, for he has undertaken work for which he is totally, wholly, and altogether unqualified, but from the responsibilities of which this unfitness will not screen him, because he willfully incurred them. Whatever his natural gifts, whatever his mental powers may be, he is utterly out of court for spiritual work if he has no spiritual life; and it is his duty to cease the ministerial office till he had received this first and simplest of qualifications for it.

Unconverted ministry must be equally dreadful in another respect. If the man has no commission, what a very unhappy position for him to occupy! What can he see in the experience of his people to give him comfort? How must he feel when he hears the cries of penitents, or listens to their anxious doubts and solemn fears? He must be astonished to think that his words should be owned to that end! The word of an unconverted man may be blessed to the conversion of souls, since the Lord, while he disowns the man, will still honour His own truth. How perplexed such a man must be when he is consulted concerning the difficulties of mature Christians! In the pathway of experience, in which his own regenerate hearers are led, he must feel himself quite at a loss. How can he listen to their death-bed joys, or join in their rapturous fellowships around the table of their Lord?

In many instances of young men put to a trade which they cannot endure, they have run away to sea sooner than follow an irk- some business; but where shall that man flee who is apprenticed for life to the holy calling, and yet is a total stranger to the power of godliness? How can he daily bid men come to Christ, while he himself is a stranger to his dying love? O sirs, surely this must be perpetual slavery. Such a man must hate the sight of a pulpit as much as a galley-slave hates the oar. And how unserviceable such a man must be. He has to guide travelers along a road of which he has never trodden, to navigate a vessel along a coast of which he knows none of the landmarks! He is called to instruct others, being himself a fool. What can he be but a cloud without rain, a tree with leaves only (Jude 12). As when the caravan in the wilderness, all athirst and ready to die beneath the broiling sun, comes to the long desired well, and, horror of horrors! finds it without a drop of water (Num 20). So when souls thirsting after God come to a graceless ministry, they are ready to perish because the water of life is not to be found. Better abolish pulpits than fill them with men who have no experimental knowledge of what they teach.

Alas! the unregenerate pastor becomes terribly mischievous too, for of all the causes which create infidelity, ungodly ministers must be ranked among the first. I read the other day that no phase of evil presented so marvelous a power for destruction, as the unconverted minister of a parish, with a £1200 organ, a choir of ungodly singers, and an aristocratic congregation. It was the opinion of the writer, that there could be no greater instrument for damnation out of hell than that!

People go to their place of worship and sit down comfortably, and think they must be Christians, when all the time all that their religion consists in, is listening to an orator, having their ears tickled with music, and perhaps their eyes amused with graceful action and fashionable manners; the whole being no better than what they hear and see at the opera—not so good, perhaps, in point of aesthetic beauty, and not an atom more spiritual. Thousands are congratulating themselves, and even blessing God that they are devout worshippers, when at the same time they are living in an unregenerate Christless state, having the form of godliness, but denying the power thereof. He who presides over a system which aims at nothing higher than formalism,[10] is far more a servant of the devil than a minister of God.

A formal preacher is mischievous while he preserves his outward equilibrium, but as he is without the preserving balance of godliness, sooner or later he is almost sure to make a slip in his moral character—and what a position is he in then! How is God blasphemed, and the Gospel abused!

Terrible is it to consider what a death must await such a man! and what must be his after-condition! The prophet pictures the king of Babylon going down to hell, and all the kings and princes whom he had destroyed, and whose capitals he had laid waste, rising up from their places in Pandemonium, and saluting the fallen tyrant with the butting sarcasm, “Art thou become like unto us?” (Isa 14:10). And cannot you suppose a man who has been a minister, but who has lived without thirst in his heart, going down to hell, and all the imprisoned spirits who used to hear him, and all the ungodly of his parish rising up and saying to him in bitter tones, “Art thou also become as we are? Physician, didst thou not heal thyself? Art thou who claimed to be a shining light cast down into darkness forever?” Oh! if one must be lost, let it not be in this fashion! To be lost under the shadow of a pulpit is dreadful, but how much more so to perish from the pulpit itself!

There is an awful passage in John Bunyan’s[11] treatise entitled Sighs from Hell, which full often rings in my ears: “How many souls have blind priests been the means of destroying by their ignorance? Preaching that was no better for their souls than rats bane to the body. Many of them, it is to be feared, have whole towns to answer for. Ah! friend, I tell thee, thou that hast taken in hand to preach to the people; it may be thou hast taken in hand thou canst not tell what. Will it not grieve thee to see the whole parish come bellowing after thee into hell? crying out, ‘This we have to thank thee for, thou wast afraid to tell us of our sins, lest we should not put meat fast enough into thy mouth. O cursed wretch, thou wast not content, blind guide as thou wast, to fall into the ditch thyself, but hast also led us thither with thee!”

Richard Baxter,[12] in his Reformed Pastor, amid much other solemn matter, writes as follows.

“Take heed to yourselves lest you should be void of that saving grace of God which you offer to others, and be stranger to the effectual working of that Gospel which you preach; and lest, while you proclaim the necessity of a Saviour to the world, your hearts should neglect Him, and you should miss of an interest in Him and His saving benefits. Take heed to yourselves, lest you perish while you call upon others to take heed of perishing, and lest you famish yourselves while you prepare their food. Though there be a promise of shining as stars to those that turn any to righteousness (Dan 12:3), this is but on supposition that they be first turned to it themselves: such promises are made caeteris aribus, et suppositis supponendis. Their own sincerity in the faith is the condition of their glory simply considered, though their great ministerial labours may be a condition of the promise of their greater glory. Many men have warned others that they come not to that place of torment, which yet they hasted to themselves; many a preacher is now in hell, that hath and an hundred times called upon his hearers to use the utmost care and diligence to escape it. Can any reasonable man imagine that God should save men for offering salvation to others, while they refused it themselves; and for telling others, which they themselves neglected and abused? Many a tailor goes in rags that maketh costly clothes for others; and many a cook scarce licks his fingers, when he hath dressed for others the most costly dishes. Believe it, brethren, God never saved any man for being a preacher, nor because he was an able preacher; but because he was a justified, sanctified man, and consequently faithful in his Master’s work. Take heed, therefore, to yourselves first, that you be that which you persuade others to be, and believe that which you persuade them daily to believe, and have heartily entertained that Christ and Spirit which you offer unto others. He that bade you love your neighbors as yourselves, did imply that you should love yourselves and not hate and destroy both yourselves and them.”

My brethren, let these weighty sentences have due effect upon you. Surely there can be no need to add more; but let me pray you to examine yourselves, and so make good use of what has been addressed to you.

2.  The Minister’s Piety Should Be Vigorous.

This first matter of true religion being settled, it is of the next importance to the minister that his piety be vigorous.

He is not to be content with a being equal to the rank and file of Christians; he must be a mature and advanced believer; for the ministry of Christ has been truly called “the choicest of His choice, the elect of His election, a church picked out of the church.” If he were called to an ordinary position, and to common work, common grace might perhaps satisfy him, though even then it would be an indolent satisfaction; but being elect to extraordinary labours, and called to a place of unusual peril, he should be anxious to possess that superior strength which alone is adequate to his station. His pulse of vital godliness must beat strongly and regularly; his eye of faith must be bright; his foot of resolution must be firm; his hand of activity must be quick; his whole inner man must be in the highest degree of sanity. It is said of the Egyptians that they chose their priests from the most learned of their philosophers, and then they esteemed their priests so highly, that they chose their kings from them. We require to have for God’s ministers the pick of all the Christian host; such men indeed that, if the nation wanted kings, they could not do better than elevate them to the throne.

Our weakest minded, most timid, most carnal, and most ill-balanced men are not suitable candidates for the pulpit. There are some works which we should never allot to the invalid or deformed. A man may not be qualified for climbing lofty buildings, his brain may be too weak, and elevated work might place him in great danger; by all means let him keep on the ground and find useful occupation where a steady brain is less important. There are brethren who have analogous spiritual deficiencies, they cannot be called to service which is conspicuous and elevated, because their heads are too weak. If they were permitted a little success they would be intoxicated with vanity—a vice all too common among ministers, and of all things the least becoming in them, and the most certain to secure them a fall. Should we as a nation be called to defend our hearths and homes, we should not send out our boys and girls with swords and guns to meet the foe, neither may the church send out every fluent novice or inexperienced zealot to plead for the faith. The fear of the Lord must teach the young man wisdom, or he is barred from the pastorate; the grace of God must mature his spirit, or he had better tarry till power be given him from on high (Luk 24:49).

The highest moral character must be sedulously maintained. Many are disqualified for office in the church who are well enough as simple members. I hold very stern opinions with regard to Christian men who have fallen into gross sin; I rejoice that they may be truly converted, and may be with mingled hope and caution received into the church; but I question, gravely question, whether a man who has grossly sinned should be very readily restored to the pulpit. As John Angell James[13] remarks, “When a preacher of righteousness has stood in the way of sinners, he should never again open his lips in the great congregation until his repentance is as notorious as his sin.” Let those who have been shorn by the sons of Ammon tarry at Jericho till their beards be grown (2Sa 10:1-5); this has often been used as a taunt to beardless boys to whom it is evidently inapplicable, it is an accurate enough metaphor for dishonoured and characterless men, let their age be what it may. Alas! the beard of reputation once shorn is hard to grow again. Open immorality, in most cases, however deep the repentance, is a fatal sign that ministerial graces were never in the man’s character. Caesar’s wife must be beyond suspicion, and there must be no ugly rumours as to ministerial inconsistency in the past, or the hope of usefulness will be slender. Into the church such fallen ones are to be received if God puts them there; my doubt is not about that, but as to whether God ever did place them there; and my belief is that we should be very slow to help back to the pulpit men, who having been once tried, have proved themselves to have too little grace to stand the crucial test of ministerial life.

For some work we choose none but the strong; and when God calls us to ministerial labour we should endeavour to get grace that we may be strengthened into fitness for our position, and not be mere novices carried away by the temptations of Satan, to the injury of the church and our own ruin. We are to stand equipped with the whole armour of God, ready for feats of valour not expected of others: to us self-denial, self-forgetfulness, patience, perseverance, longsuffering, must be every-day virtues, and who is sufficient for these things? We had need live very near to God, if we would approve ourselves in our vocation.

Recollect, as ministers, that your whole life, your whole pastoral life especially, will be affected by the vigour of your piety. If your zeal grows dull, you will not pray well in the pulpit; you will pray worse in the family, and worst in the study alone. When your soul becomes lean, your hearers, without knowing how or why, will find that your prayers in public have little savour for them; they will feel your barrenness, perhaps, before you perceive it yourself. Your discourses will next betray your declension. You may utter as well-chosen words, and as fitly-ordered sentences, as aforetime; but there will be a perceptible loss of spiritual force. You will shake yourselves as at other times, even as Samson did, but you will find that your great strength has departed (Jdg 16:16-21). In your daily communion with your people, they will not be slow to mark the all-pervading decline of your graces. Sharp eyes will see the grey hairs here and there long before you do. Let a man be afflicted with a disease of the heart, and all evils are wrapped up in that one—stomach, lungs, viscera, muscles, and nerves will all suffer. And so, let a man have his heart weakened in spiritual things, and very soon his entire life will feel the withering influence.

Moreover, as the result of your own decline, everyone of your hearers will suffer more or less; the vigorous amongst them will overcome the depressing tendency, but the weaker sort will be seriously damaged. It is with us and our hearers as it is with watches and the public clock; if our watch be wrong, very few will be misled by it but ourselves; but if the Horse Guards or Greenwich Observatory should go amiss, half London would lose its reckoning. So is it with the minister; he is the parish-clock, many take their time from him, and if he be incorrect, then they all go wrongly, more or less, and he is in great measure accountable for all the sin which he occasions. This we cannot endure to think of, my brethren. It will not bear a moment’s comfortable consideration, and yet it must be looked at that we may guard against it.

You must remember too that we have need of very vigorous piety, because our danger is so much greater than that of others. Upon the whole, no place is so assailed with temptation as the ministry. Despite the popular idea that ours is a snug retreat from temptation, it is no less true that our dangers are more numerous and more insidious than those of ordinary Christians. Ours may be a vantage-ground for height, but that height is perilous, and to many the ministry has proved a Tarpeian rock.[14] If you ask what these temptations are, time might fail us to particularise them; but among them are both the coarser and the more refined. The coarser are such temptations as self-indulgence at the table, enticements to which are superabundant among a hospitable people; the temptations of the flesh, which are incessant with young unmarried men set on high among an admiring throng of young women. But enough of this, your own observation will soon reveal to you a thousand snares, unless indeed your eyes are blinded.

There are more secret snares than these, from which we can less easily escape; and of these the worst is the temptation to ministerialism—the tendency to read our Bibles as ministers, to pray as minister, to get into doing the whole of our religion as not ourselves personally, but only relatively, concerned in it. To lose the personality of repentance and faith is a loss indeed. “No man,” says John Owen,[15] “preaches his sermon well to others if he doth not first preach it to his own heart.” Brethren, it is eminently hard to keep to this. Our office, instead of helping our piety as some assert, is through the evil of our natures turned into one of its most serious hindrances—at least I find it so. How one kicks and struggles against officialism, and yet how easily doth it beset us like a long garment which twists around the racer’s feet and impedes his running! Beware, dear brethren, of this and all the other seductions of your calling; and if you have done so until now, continue still to watch till life’s latest hour.

We have noted but one of the perils, but indeed they are legion.[16] The great enemy of souls takes care to leave no stone unturned for the preacher’s ruin. Says Baxter,

“Take heed to yourselves, because the tempter will make his first and sharpest onset upon you. If you will be the leaders against him, he will spare you no further than God restraineth him. He beareth you the greatest malice that are engaged to do him the greatest mischief. As he hateth Christ more than any of us, because He is the General of the field (Jos 5:13-15), and the Captain of our salvation (Heb 2:10), and doth more than all the world besides against the kingdom of darkness; so doth he note the leaders under Him more than the common soldiers, on the like account, in their proportion. He knows what a rout he may make among the rest, if the leaders fall before their eyes. He hath long tried that way of fighting ‘neither with small nor great’ (1Ki 22:31), comparatively, but these; and of smiting the shepherds that he may scatter the flock (Zec 13:7; Mat 26:31). And so great had been his success this way, that he will follow it on as far as he is able. Take heed, therefore, brethren, for the enemy hath a special eye upon you. You shall have his most subtle insinuations, and incessant solicitations, and violent assaults. As wise and learned as you are, take heed to yourselves lest he overwit you. The devil is a greater scholar than you, and a nimbler disputant; he can transform himself into an ‘angel of light’ to deceive (2Co 11:14). He will get within you and trip up your heels before you are aware; he will play the juggler with you undiscerned, and cheat you of your faith or innocency, and you shall not know that you have lost it—nay, he will make you believe it is multiplied or increased when it is lost. You shall see neither hook nor line, much less the subtle angler himself, while he is offering you his bait. And his baits shall be so fitted to your temper and disposition that he will be sure to find advantages within you, and make your own principles and inclinations to betray you; and whenever he ruineth you, he will make you the instrument of your own ruin.

“Oh, what a conquest will he think he hath got, if he can make a minister lazy and unfaithful; if he can tempt a minister into covetousness or scandal! He will glory against the church, and say, ‘These are your holy preachers: you see what their preciseness is, and whither it will bring them.’ He will glory against Jesus Christ Himself, and say, ‘These are thy champions! I can make thy chiefest servants to abuse thee; I can make the stewards of thy house unfaithful.’ If he did so insult against God upon a false surmise, and tell Him he could make Job curse Him to His face (Job 1:2), what would he do if he should indeed prevail against us? And at last he will insult as much over you that ever he could draw you to be false to your great trust, and to blemish your holy profession, and to do him so much service that was your enemy. O do not so far gratify Satan; do not make him so much sport: suffer him not to use you as the Philistines did Samson—first to deprive you of your strength, and then to put out your eyes, and so to make you the matter of his triumph and derision (Jdg 16:21).”

Once more, we must cultivate the highest degree of godliness, because our work imperatively requires it. The labour of the Christian ministry is well performed in exact proportion to the vigour of our renewed nature. Our work is only well done when it is well with ourselves. As is the workman, such will the work be. To face the enemies of truth, to defend the bulwarks of the faith, to rule well in the house of God, to comfort all that mourn, to edify the saints, to guide the perplexed, to bear with the froward, to win and nurse souls—all these and a thousand other works beside are not for a Feeble-mind or a Ready-to-halt, but are reserved for Great-heart whom the Lord has made strong for Himself.[17]

Seek then strength from the Strong One, wisdom from the Wise One, in fact, all from the God of all.

3. The Minister’s Personal Character Should Agree with His Ministry.

Thirdly, let the minister take care that his personal character agrees in all respects with his ministry.

We have all heard the story of the man who preached so well and lived so badly, that when he was in the pulpit everybody said he ought never to come out again, and when he was out of it they all declared he never ought to enter it again. From the imitation of such a Janus[18] may the Lord deliver us. May we never be priests of God at the altar, and sons of Belial[19] outside the tabernacle door; but on the contrary, may we, as Nazianzen[20] says of Basil,[21] “thunder in our doctrine, and lighten in our conversation.” We do not trust those persons who have two faces, nor will men believe in those whose verbal and practical testimonies are contradictory. As actions, according to the proverb, speak louder than words, so an ill life will effectually drown the voice of the most eloquent ministry. After all, our truest building must be performed with our hands; our characters must be more persuasive than our speech.

Here I would not alone warn you of sins of commission, but of sins of omission. Too many preachers forget to serve God when they are out of the pulpit, their lives are negatively inconsistent. Abhor, dear brethren, the thought of being clockwork ministers who are not alive by abiding grace within, but are wound up by temporary influences; men who are only ministers for the time being, under the stress of the hour of ministering, but cease to be ministers when they descend the pulpit stairs. True ministers are always ministers. Too many preachers are like those sand-toys we buy for our children; you turn the box upside down, and the little acrobat revolves and revolves till the sand is all run down, and then he hangs motionless; so there are some who persevere in the ministrations of truth as long as there is an official necessity for their work, but after that: no pay, no paternoster;[22] no salary, no sermon.

It is a horrible thing to be an inconsistent minister. Our Lord is said to have been like Moses for this reason: that He was “a prophet mighty in deed and word” (Luk 24:19) The man of God should imitate His Master in this; he should be mighty both in the word of his doctrine and in the deed of his example, and mightiest, if possible, in the second. It is remarkable that the only church history we have is The Acts of the Apostles. The Holy Spirit has not preserved their sermons. They were very fond ones, better than we shall ever preach, but still the Holy Spirit has only taken care of their “acts.” We have no books of the resolutions of the apostles; when we hold our church-meetings we record our minutes and resolutions, but the Holy Spirit only puts down the “acts.” Our acts should be such as to bear recording, for recorded they will be. We must live as under the more immediate eye of God, and as in the blaze of the great all-revealing Day.

Holiness in a minister is at once his chief necessity and his goodliest ornament. Mere moral excellence is not enough, there must be the higher virtue. A consistent character there must be, but this must be anointed with the sacred consecrating oil, or that which makes us most fragrant to God and man will be wanting. Old John Stoughton,[23] in his treatise entitled The Preacher’s Dignity and Duty, insists upon the minister’s holiness in sentences full of weight.

“If Uzzah must die but for touching the ark of God, and that to stay it when it was like to fall (2Sa 6:6-7); if the men of Beth-shemesh for looking into it (1Sa 6:8-20); if the very beasts that do but come near the holy mount be threatened; then what manner of persons ought they to be who shall be admitted to talk with God familiarly, to ‘stand before him,’ as the angels do, and ‘behold his face continually;’ ‘to bear the ark upon their shoulders,’ ‘to bear his name before the Gentiles;’ in a word, to be His ambassadors? ‘Holiness becometh thine house, O Lord’ (Psa 93:5); and were it not a ridiculous thing to imagine that the vessels must be holy, the vestures must be holy, all must be holy, but only he upon whose very garments must be written ‘holiness to the Lord’ might be unholy; that the bells of the horses should have an inscription of holiness upon them (Zec 14:20), and the saints’ bell, the bells of Aaron, should be unhallowed? No, they must be burning and shining lights (Joh 5:35), or else their influence will dart some malignant quality; they must ‘chew the cud and divide the hoof ’ (Lev 11:3-7), or else they are unclean; they must divide the word aright (2Ti 2:15), and walk uprightly in their life, and so join life to learning. If holiness be wanting, the ambassadors dishonour the country from whence they come, and the Prince from Whom they come; and this dead Amasa, this dead doctrine not quickened with a good life, lying in the way, stops the people of the Lord, that they cannot go on cheerfully in their spiritual warfare (2Sa 20:10-12).”

The life of the preacher should be a magnet to draw men to Christ, and it is sad indeed when it keeps them from Him. Sanctity in ministers is a loud call to sinners to repent, and when allied with holy cheerfulness it becomes wondrously attractive. Jeremy Taylor[24] in his own rich language tell us,

“Herod’s doves could never have invited so many strangers to their dove-cotes,[25] if they had not been besmeared with opobalsamum:[26] but, ‘make your pigeons smell sweet, and they will allure whole flocks,’ said Didymus;[27] and if your life be excellent, if your virtues be like a precious ointment, you will soon invite your charges to run in odorem unguentorum, i.e., ‘after your precious odours.’ But you must be excellent, not tanquam unus de populo, but tanquam homo Dei , i.e., you must be a man of God, not after the common manner of men, but after God’s ‘own heart’ (Act 13:22); and men will strive to be like you, if you be like to God. But when you only stand at the door of virtue, for nothing but to keep sin out, you will draw into the folds of Christ none but such as fear drives in. Ad majorem Dei gloriam, ‘To do what will most glorify God,’ that is the line you must walk by: for to do no more than all men needs must is servility, not so much as the affection of sons. Much less can you be fathers to the people, when you go not so far as the sons of God: for a dark lantern, though there be a weak brightness on one side, will scarce enlighten one, much less will it conduct a multitude, or allure many followers by the brightness of its flame.”

Another equally admirable episcopal divine has well and pithily said,

“The star which led the wise men unto Christ, the pillar of fire which led the children unto Canaan, not only shine, but go before them” (Mat 2:9; Exo 13:21). The voice of Jacob will do little good if the hands be the hands of Esau. In the Law, no person who had any blemish was to offer the oblations of the Lord (Lev 21:17-20); the Lord thereby teaching us what graces ought to be in His minister. The priest was to have in his robes bells and pomegranates; the one a figure of sound doctrine and the other of a fruitful life (Exo 28:33-34). The Lord will be sanctified in all those that draw near unto Him (Isa 51:11); for the sins of the priests make the people abhor the offering of the Lord (1Sa 2:17); their wicked lives do shame their doctrine; Passionem Christi annunciant profitendo, male agendo exhonorant, as St. Austin[28] speaks: ‘with their doctrine they build, and with their lives they destroy.’ I conclude this point with that wholesome passage of Hierom ad Nepotianum.[29] “Let not”, saith he, “thy works shame thy doctrine, lest they who hear thee in the church tacitly answer, Why doest thou not thyself what thou teachest to others? He is too delicate a teacher who persuadeth others to fast with a full belly. A robber may accuse covetousness. Sacerdotis Christi os, mens, manusque concordant : a minister of Christ should have his tongue, and his heart, and his hand agree.”

Very quaint also is the language of Thomas Playfere[30] in his “Say Well, Do Well”:

“There was a ridiculous actor in the city of Smyrna, who, pronouncing O caelum! O heaven! pointed with his finger towards the ground; which when Polemo, the chiefest man in the place, saw, he could abide to stay no longer, but went from the company in a great chafe, saying, ‘This fool hath made a solecism with his hand; he has spoken false Latin with his finger.’ And such are they who teach well and do ill; that however they have heaven at their tongue’s end, yet the earth is at their finger’s end; such as do not only speak false Latin with their tongue, but false divinity with their hands; such as live not according to their preaching. But He that sits in the heaven will laugh them to scorn, and hiss them off the stage, if they do not mend their action.”

Even in little things the minister should take care that his life is consistent with his ministry. He should be especially careful never to fall short of his word. This should be pushed even to scrupulosity—we cannot be too careful; truth must not only be in us, but shine from us. A celebrated doctor of divinity in London—who is now in heaven I have no doubt, a very excellent and godly man—gave notice one Sunday that he intended to visit all his people, and said that in order to be able to get round and visit them and their families once in the year, he should take all the seat-holders in order. A person well known to me, who was then a poor man, was delighted with the idea that the minister was coming to his house to see him, and about a week or two before he conceived it would be his turn, his wife was very careful to sweep the hearth and keep the house tidy, and the man ran home early from work, hoping each night to find the doctor there. This went on for a considerable time. He either forgot his promise, or grew weary of performing it, or for some other reason never went to this poor man’s house, and the result was this: the man lost confidence in all preachers, and said, “They only care for the rich, but they do not care for us who are poor.” That man never settled down to any one place of worship for many years, till at last he dropped into Exeter Hall and remained my hearer for many years till providence removed him. It was no small task to make him believe that any minister could be an honest man, and could impartially love both rich and poor. Let us avoid doing such mischief, by being very particular as to our word.

We must remember that we are very much looked at. Men hardly have the impudence to break the law in the open-sight of their fellows, yet in such publicity we live and move. We are watched by a thousand eagle eyes; let us so act that we shall never need to care if all heaven, and earth, and hell, swelled the list of spectators. Our public position is a great gain if we are enabled to exhibit the fruits of the Spirit in our lives; take heed, brethren, that you throw not away the advantage!

When we say to you, “My dear brethren, take care of your life,” we mean be careful of even the minutiae of your character. Avoid little debts, unpunctuality, gossiping, nicknaming, petty quarrels, and all other of those little vices which fill the ointment with flies. The self-indulgences that have lowered the repute of many must not be tolerated by us. The familiarities that have laid others under suspicion, we must chastely avoid. The roughnesses that have rendered some obnoxious, and the fopperies that have made others contemptible, we must put away. We cannot afford to run great risks through little things. Our care must be to act on the rule, “giving no offence in any thing, that the ministry be not blamed” (2Co 6:3).

By this is not intended that we are to hold ourselves bound by every whim or fashion of the society, and detest conventionalities—and if I conceived it best to put my foot through a law of etiquette, I should feel gratified in having it to do. No, we are men, not slaves, and are not to relinquish our manly freedom, to be the lacqueys of those who affect gentility or boast refinement. Yet, brethren, anything that verges upon the coarseness which is akin to sin, we must shun as we would a viper. The rules of Chesterfield[31] are ridiculous to us, but not the example of Christ; and He was never coarse, low, discourteous, or indelicate.

Even in your recreations, remember that you are a minister. When you are off the parade you are still officers in the army of Christ, and as such demean yourselves. But if the lesser things must be looked after, how careful should you be in the great matters of morality, honesty, and integrity! Here the minister must not fail. His private life must ever keep good tune with his ministry, or his day will soon set with him, and the sooner he retires the better, for his continuance in his office will only dishonour the cause of God and ruin himself.

Brethren, the limits of a lecture are reached, and we must adjourn.

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Scripture References and End-notes

[1] Michaelangelo (1475-1564) – Italian Renaissance painter, sculptor, architect, poet, and engineer. His versatility in the disciplines he took up was of such a high order that he is often considered a contender for the title of the archetypal “Renaissance man.”

[2] Quintin Matsys (1466-1530) – painter in the Flemish tradition and a founder of the Antwerp school. He was born at Leuven, where he first was trained as an ironsmith. Near the front of the Cathedral of Our Lady in Antwerp is a wrought-iron well, known as the “Matsys Well,” which according to tradition was made by the painter-to-be.

[3] Robert Murray M’Cheyne (1813-1843) – (sometimes written “McCheyne”) Scottish Presbyterian minister of St. Peter’s Church, Dundee. A godly evangelical pastor and evangelist with a great love for souls, whose ministry was marked by deep personal holiness, prayer, and powerful evangelical preaching. Born in Edinburgh, Scotland.

[4] Calvinistic – pertaining to the doctrine taught by John Calvin (1509-1564), which became fundamental to the Protestant Reformation. It holds that God sovereignly rules over all things, including the salvation of men by giving them the gifts of repentance and faith.

[5] licentiousness – lewdness; inclined to lust; preoccupied with lustful desires.

[6] Arminianism – the system of doctrine taught by Jacobus Arminius (1560-1609), Dutch theologian, born in Oudewater, the Netherlands. He rejected the Reformers’ understanding of salvation by God’s sovereign election, teaching instead that God’s election of individuals was based on His foreknowledge of their accepting or rejecting Christ by their own free will.

[7] Gregory, Pope Gregory I (c. 540-604): Pope of the Roman Catholic Church from 590 until his death. Gregory is well-known for his writings, which were more prolific than those of any of his predecessors as pope. He was the first of the popes to come from a monastic background. Gregory is one of the six Latin Fathers in church history. He is considered a saint in the Roman Catholic Church and the Eastern Orthodox Church. Immediately after his death, Gregory was canonized by popular acclaim. John Calvin admired Gregory and declared in his Institutes that Gregory was the last “good” pope.

[8] sine quanon – Latin: absolute prerequisite.

John 3:7, “Marvel not that I said unto thee, Ye must be born again.”

2 Peter 1:10, “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.”

1 Corinthians 9:27, “But I keep under my body, and bring it into subjection: lest that by any means , when I have preached to others, I myself should be a castaway.”

[9] limpet – a mollusk with a cone-shaped shell, which strongly fastens itself to rocks or timbers in the water—hence, a lowly creature.

Jude 1:12, “These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots.”

Numbers 20:2, “And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.”

[10] formalism – for more on this, see Formality, a sermon by J.C. Ryle (1816-1900), reprinted by and available from Chapel Library.

Isaiah 14:10, “All they shall speak and say unto thee, ‘Art thou also become weak as we? art thou become like unto us?’”

[11] John Bunyan (1628-1688) – English minister, preacher, and one of the most influential writers of the 17th century. Beloved author of The Pilgrim’s Progress, The Holy War, The Acceptable Sacrifice, and numerous others. Born at Elstow near Bedford, England.

[12] Richard Baxter (1615-1691) – Puritan preacher and theologian in the Church of England; his ministry at Kidderminster was marked by a dramatic transformation of the whole community. Well-known author of The Saint’s Everlasting Rest, The Reformed Pastor, A Christian Directory, A Call to the Unconverted, and others. Born in Rowton, Shropshire, England.

Daniel 12:3, “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.”

Luke 24:49, “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.”

[13] John Angell James (1785-1859) – English Congregationalist preacher and author; preached and wrote to common people of every age group and station in life; held in high esteem, yet a humble and unpretentious man. Author of Female Piety, A Help to Domestic Happiness, An Earnest Ministry, and many others; born at Blandford, Dorsetshire, England.

2 Samuel 10:1-5, “And it came to pass after this, that the king of the children of Ammon died, and Hanun his son reigned in his stead. Then said David, ‘I will shew kindness unto Hanun the son of Nahash, as his father shewed kindness unto me.’ And David sent to comfort him by the hand of his servants for his father. And David’s servants came into the land of the children of Ammon. And the princes of the children of Ammon said unto Hanun their lord, ‘Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? hath not David rather sent his servants unto thee, to search the city, and to spy it out, and to overthrow it?’ Wherefore Hanun took David’s servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. When they told it unto David, he sent to meet them, because the men were greatly ashamed: and the king said , ‘Tarry at Jericho until your beards be grown, and then return.’”

Judges 16:16-21, “And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death; that he told her all his heart, and said unto her, ‘There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother’s womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.’ And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, ‘Come up this once, for he hath shewed me all his heart.’ Then the lords of the Philistines came up unto her, and brought money in their hand. And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him. And she said, ‘The Philistines be upon thee, Samson.’ And he awoke out of his sleep, and said, ‘I will go out as at other times before, and shake myself.’ And he wist not that the LORD was departed from him. But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.”

[14] Tarpeian rock – a steep cliff of the southern summit of the Capitoline Hill, overlooking the Roman Forum in Ancient Rome. It was used during the Roman Republic as an execution site.

[15] John Owen (1616-1683) – called “The Prince of the Puritans” and committed to the Congregational way of church government. He was a chaplain in the army of Oliver Cromwell and vice-chancellor of Oxford University, but most of his life he served as a minister in congregational churches. His written works span forty years and run to twenty-four volumes, representing among the best resources for theology in the English language. Born to Puritan parents in the Oxfordshire village of Stadhampton.

[16] legion – a large number (Mar 5:9); taken from the Roman legion which varied from 3,000 to 6,000 soldiers.

Joshua 5:13-15, “And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, ‘Art thou for us, or for our adversaries?’ And he said, ‘Nay; but as captain of the host of the LORD am I now come.’ And Joshua fell on his face to the earth, and did worship, and said unto him, ‘What saith my lord unto his servant?’ And the captain of the LORD’s host said unto Joshua, ‘Loose thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so.”

Hebrews 2:10, “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.”

1 Kings 22:31, “But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, ‘Fight neither with small nor great, save only with the king of Israel.’”

Zechariah 13:7, “‘Awake, O sword, against my shepherd, and against the man that is my fellow,’ saith the LORD of hosts, ‘Smite the shepherd, and the sheep shall be scattered; and I will turn mine hand upon the little ones.’”

Matthew 26:31, “Then saith Jesus unto them, ‘All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.’”

2 Corinthians 11:14, “And no marvel; for Satan himself is transformed into an angel of light.”

Job 1:2, “And there were born unto him seven sons and three daughters.”

Judges 16:21, “But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.”

[17] Feeble-mind, Ready-to-halt, Great-heart – characters from John Bunyan’s The Pilgrim’s Progress, Part Two. The classic Part One is reprinted by and available from Chapel Library as a condensed booklet or paperback (with George Offor’s footnotes from the 1862 edition).

[18] Janus – in Roman mythology, the god of doors, doorways, beginnings and endings, for whom the month of January is named. He is most often depicted as having two faces or heads, facing in opposite directions. These heads were thought to look both into the future and the past.

[19] sons of Belial – Hebrew phrase for wicked, ungodly, worthless men (1Sa 2:12, 2Sa 23:6).

[20] Nazianzen – a 4th-century Archbishop of Constantinople.

[21] Basil – Basil of Caesarea, also called Saint Basil the Great, (330-379) was the Bishop of Caesarea Mazaca in Cappadocia, Asia Minor (modern-day Turkey). He was an influential Christian theologian and monastic.

[22] paternoster – the Lord’s Prayer, taken from “Our Father,” the first two words of the Lord's Prayer in Latin.

Luke 24:19, “And he said unto them, ‘What things?’ And they said unto him, ‘Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people.’”

[23] John Stoughton (1807-1897) – English Nonconformist minister. His father was Episcopalian, his mother a member of the Religious Society of Friends. He served congregations at Windsor and Kensington, and later as chairman of the Congregational Union.

2 Samuel 6:6-7, “And when they came to Nachon’s threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.”

1 Samuel 6:8-20, “‘And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go. And see, if it goeth up by the way of his own coast to Bethshemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us: it was a chance that happened to us.’ And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home. And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods. And the kine took the straight way to the way of Bethshemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Bethshemesh. And they of Bethshemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it. And the cart came into the field of Joshua, a Bethshemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD. And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Bethshemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD. And when the five lords of the Philistines had seen it, they returned to Ekron the same day. And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one; and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Bethshemite. And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter. And the men of Bethshemesh said, ‘Who is able to stand before this holy LORD God? and to whom shall he go up from us?’”

Psalm 93:5, “Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.”

Zechariah 14:20, “In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’s house shall be like the bowls before the altar.”

John 5:35, “He was a burning and a shining light: and ye were willing for a season to rejoice in his light.”

Leviticus 11:3-7, “Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat . Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you.”

2 Timothy 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

2 Samuel 20:10-12, “But Amasa took no heed to the sword that was in Joab’s hand: so he smote him therewith in the fifth rib, and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri. And one of Joab’s men stood by him, and said, ‘He that favoureth Joab, and he that is for David, let him go after Joab.’ And Amasa wallowed in blood in the midst of the highway. And when the man saw that all the people stood still, he removed Amasa out of the highway into the field, and cast a cloth upon him, when he saw that every one that came by him stood still.”

[24] Jeremy Taylor (1613-1667) – bishop of the Anglican Church, sometimes known as the “Shakespeare of Divines.”

[25] dove-cote – a small building intended to house pigeons or doves, often free-standing or built into the end of a house or barn. Doves were an important food source prior to 1900.

[26] opobalsamum – Balsam of Mecca (or balm of Gilead) is a resinous gum of the tree commiphora gileadensis, naturalized in Judea/Palestine/Israel. The resin was valued in medicine and perfume in ancient Greece and the Roman Empire. When “balm” or “balsam” is mentioned in translations of the Bible, this is probably the product that is intended. It is mentioned in connection with Gilead (Gen 37; Jer 8, 46).

[27] Didymus the Blind (c. 313 – 398) – an Eastern Church theologian of Alexandria. He led its famous Catechetical School for about half a century. He became blind at a very young age, but was know for his scholarship. Didymus wrote many works: Commentaries on all the Psalms, the Gospel of Matthew, the Gospel of John as against the Arians, and On the Holy Spirit, which Jerome translated into Latin. He also wrote on Isaiah, Hosea, Zechariah, and Job.

Acts 13:22, “And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, ‘I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.’”

Matthew 2:9, “When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.”

Exodus 13:21, “And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night.”

Leviticus 21:17-20, “Speak unto Aaron, saying, ‘Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, or a man that is brokenfooted, or brokenhanded, or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken.”

Exodus 28:33-34, “And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.”

Isaiah 51:11, “Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.”

1 Samuel 2:17, “Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.”

[28] St. Austin, Augustine of Hippo (354-430) – early church theologian born in Tagaste, North Africa. Known by many as the father of orthodox theology; taught the depravity of man and the grace of God in salvation.

[29] Hierom ad Nepotianum – a letter by Jerome (c.347-420), a Christian apologist from the western part of the Balkan Peninsula. He is best known for his translation of the Bible into Latin, which has since come to be called the Vulgate. His writings are extensive; the letters most frequently referred to are mainly encouragements to good deeds, such as Ep. 52, Ad Nepotianum de vita clericorum et monachorum, a sort of epitome of pastoral theology from an ascetic standpoint.

[30] Thomas Playfere (c. 1596) – the Lady Margaret Professor of Divinity at the University of Cambridge.

2 Corinthians 6:3-10, “Giving no offence in any thing, that the ministry be not blamed; but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; by pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”

[31] rules of Chesterfield – guidelines for the ideal 18th-century gentleman from Letters to His Son (1774), by Philip Dormer Stanhope (1694-1773), a politician, writer, and the 4th Earl of Chesterfield, an estate in Derbyshire, England.

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Table of Contents

The Minister's Self-Watch - Charles H. Spurgeon (1834-1892)

Introduction

1. The Minister Should Be a Saved Man.

2. The Minister’s Piety Should Be Vigorous.

3. The Minister’s Personal Character Should Agree with His Ministry.

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