Chapter 1.

THE PORTRAIT OF LUKEWARM MINISTERS

AND FALSE APOSTLES.

CHAPTER 1.

THE essence of painting consists in a happy mixture of light and shade, from the contrast of which an admirable effect is produced, and the animated figure made to rise from the canvass. Upon this principle we shall oppose to the Portrait of St. Paul, that of lukewarm ministers and false apostles, whose gloomy traits will form a back ground peculiarly adapted to set off the character of an evangelical pastor.

If the primitive Church was disturbed and misled by unfaithful ministers, it may be reasonably presumed that, in this more degenerate period of its existence, the Church of God must be miserably overrun with teachers of the same character. There is, however, no small number of ministers who form a kind of medium between zealous pastors and false apostles. These irresolute evangelists are sincere to a certain point. They have some desire after the things of God, but are abundantly more solicitous for the things of the world: they form good resolutions in the cause of their acknowledged Master, but are timid and unfaithful when called upon actual service. They are sometimes actuated by a momentary zeal, but generally influenced by servile fear. They have no experience of that ardent affection, and that invincible courage with which St. Paul was animated. Their wisdom is still carnal, 2 Corinthians 1:12; they still confer “with flesh and blood,” Galatians 1:16. Such was Aaron, who yielded, through an unmanly weakness, to the impious solicitations of his people. Such was Jonah, when he refused to exercise his ministry at Nineveh. That this prophet was possessed of a holy confidence in God, and a desire for the salvation of his fellow creatures, we have every reason to believe: but we find, that neither the one nor the other was sufficiently powerful to engage him in a service which appeared likely to endanger his reputation among men. Such were also the apostles before they were endued with power from on high. To every pastor of this character, that expression of Christ, which was once addressed to the most courageous man among his disciples, may be considered as peculiarly applicable: “Thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men,” Matthew 16:23.

Lukewarmness, false prudence, and timidity, are the chief characteristics by which ministers of this class may be distinguished. Perceiving the excellence of the Gospel in an obscure point of view, and having little experience of its astonishing effects, they cannot possibly discover that religious zeal which is indispensably necessary to the character they affect to sustain.

The pious Bishop Massilion gives the following representation of these unqualified teachers, and the ill effects of their unfaithfulness. “Manners are every day becoming more corrupt among us, because the zeal of ministers is daily becoming colder; and because there are found among us few apostolical men, who oppose themselves, as a brazen wall, to the torrent of vice. For the most part, we behold the wicked altogether at ease in their sins, for the want of hearing more frequently those thundering voices, which, accompanied with the Spirit of God, would effectually rouse them from their awful slumber. The want of zeal, so dearly discernible among pastors, is chiefly owing to that base timidity which is not hardy enough to make a resolute stand against common prejudice, and which regards the worthless approbation of men, beyond their eternal interests. That must needs be a worldly and criminal consideration, which makes us more anxious for our own glory than for the glory of God. That must truly be fleshly wisdom, which can represent religious zeal under the false ideas of excess, indiscretion, and temerity: a pretext this, which nearly extinguishes every spark of zeal in the generality of ministers. This want of courage they honour with the specious names of moderation and prudence. Under pretence of not carrying their zeal to an excess, they are content to be entirely destitute of it. And while they are solicitous to shun the reeks of imprudence and precipitation, they run, without fear, upon the sands of indolence and cowardice. They desire to become useful to sinners, and, at the same time, to be had in estimation by them. They long to manifest such a zeal as the world is disposed to applaud. They are anxious so to oppose the passions of men, that they may yet secure their praises; so to condemn the vices they love, that they may still be approved by those they condemn. But when we probe a wound to the bottom, we must expect to awaken a degree of peevishness in the patient, if we do not extort from him some bitter exclamation.”

“Let us not deceive ourselves,” continues the same author; “if this apostolical zeal, which once converted the world, is become so rare among us, it is because, in the discharge of our sacred functions, we seek ourselves, rather than the glory of Christ, and the salvation of souls. Glory and infamy were regarded by the apostle with equal indifference, while he filled up the duties of his important office. He knew it impossible to please men, and to save them; to be the servant of the world, and the servant of Christ. Nevertheless, there are many among us who are seeking to unite these different services, which the apostle believed to be irreconcilable.” Mons. Roques agrees with the pious bishop in condemning those ministers who neglect to copy the example of St. Paul. “The little piety that is to be found among ministers,” says this excellent writer, “is the most effectual obstacle to the progress of the Gospel. By piety, I mean that sincere and ardent love for religion, which deeply interests a man in all its concerns, as well as in every thing that respects the glory of God, and of our Lord Jesus Christ. If this Divine love were found reigning in the hearts of those who proclaim Christ; if every preacher of the Gospel were enabled to say, with the sincerity of Peter, “Lord! thou knowest all things; thou knowest that I love thee,” John 21:15; thou knowest that I have no ambition but for thy glory, and that my highest pleasure consists in beholding the increase of thy kingdom—we should then perceive the sword of God in their hands like a two-edged sword, cutting asunder the very deepest roots of sin. But as the Gospel is preached more through contention, through vain glory, and through the desire of getting a livelihood by serving at the altar, than through an ardent zeal to advance the glory of God; hence it is that ministers fall into several errors, giving evident proofs of that indolence and unconcern, which afford matter of scandal rather than of edification.”—Evangelical Pastor.

Mons. Ostervald speaks the same language in his Third Source of the Corruption which reigns among Christians. “A great part of our ecclesiastics,” says this writer, “may be justly charged with the corruption of the people, since there are among them many who oppose the re-establishment of a holy discipline; while others render the exercise of it totally useless, by an ill-timed softness, and a shameful indulgence.” “I except those,” continues this venerable pastor, “who ought to be excepted. But on a general view, in what do ecclesiastics differ from other men? Do they distinguish themselves by an exemplary life? Their exterior, indeed, is somewhat different: they lead a more retired life; they, in some degree, save appearances; though all do not go thus far. But beyond this, are they not equally attached to the world, as much engaged with earthly things, as wholly taken up with secular views, as constantly actuated by interest and passion, as the generality of mankind?”

Christian prudence required that these portraits of lukewarm ministers should be exhibited as the designs of pastors who have been eminent for their piety, their rank, and experience, and who, on that account, had a peculiar right to declare those truths, which might give greater offence were they to come from less respectable persons.