BY SAMUEL MILLER, D. D.

PROFESSOR IN THE THEOLOGICAL SEMINARY, PRINCETON, N. J.

CHRIST THE MODEL OF GOSPEL MINISTERS.* MATTHEW 4:19. And he saith unto them, Follow me, and I will make you fishers of men.

We have here at once the call, the commission, and the directory of a gospel minister. Simon Peter and Andrew, his brother, had become the disciples of Christ some time prior to the transaction here recorded. But now they were called habitually to attend upon him; to be "with him,” as the evangelist Mark expresses it; that is, to be with him statedly. And in a short time afterwards they were regularly set apart, and sent forth among the number of his apostles.

It is observable that these men, when called thus immediately by the Master himself to be his ministers, had enjoyed nothing of what we are accustomed to style a regular learned education. They were illiterate fishermen, taken immediately from their boats and nets, and sent forth to preach the gospel. It is obvious, however, that this is no argument in favor of an unlearned ministry. The apostles were, for three years, under far more able and unerring instruction than any candidates for the sacred office can now enjoy, in the very best Colleges and Theological Seminaries that Christendom affords. Give to ministers now the same advantages which the first bearers of the gospel message enjoyed, and they might well afford to dispense with all the ponderous volumes and unwearied studies which are, at present, and justly, deemed so important. We know, however, that this extraordinary state of things did not continue even to the close of the first century. A man of eminent learning was very early introduced among the apostles, and became by far the most laborious and useful of the whole number. That distinguished minister of Jesus, too, knowing by experience the value of mature study, and directed by the Holy Spirit, solemnly exhorts Timothy to "give

* This sermon was delivered in the city of Pittsburgh, before the Associ ation of the Alumni of the Theological Seminary at Princeton.

himself to reading," as a preparation for his official work; and enjoins upon him, further, not to "lay hands" upon any who are not "apt to teach," and of course, competently instructed in divine things. And, in strong accordance with this injunction, the history of the church, from the apostolic age to this hour, bears uniform testimony to the fact, that those ministers whose labors have been most eminently blessed to the genuine revival of religion, and to the permanent advancement of the Redeemer's kingdom, from time to time, have been men in whom sound learning and fervent piety were remarkably united.

The address of the Savior to these brethren was simple and plain, and yet most strikingly appropriate; that is, it was, agreeably to his wonted manner, admirably adapted to convey his meaning with force and point, to persons of the occupation and habits of those to whom he spoke. Like most of what he uttered, it was at once level to the capacity of the most illiterate, and adapted to instruct and impress the most elevated and enlightened mind. Follow me, and I will make you fishers of men.

Without further preface, the doctrine which I shall derive from these words is this: THAT CHRIST OUGHT TO BE THE GREAT MODEL OF GOSPEL MINISTERS; AND THAT THOSE MINISTERS WHO ARE MOST FAITHFUL AND DILIGENT IN FOLLOWING HIM, HAVE THE BEST PROSPECT AND PLEDGE OF SUCCESS IN THEIR WORK,

This general doctrine presents TWO POINTS for our consideration, viz. WHAT IS THAT “FOLLOWING CHRIST" TO WHICH THE PROMISE IS MADE? And WHAT IS THE IMPORT OF THE PROMISE?

I. To "follow Christ" is a phrase which, in the language of the Bible, implies much, and expresses much. To "follow" a man, is to adopt his opinions, to come under his influence, and to be devoted to the advancement of his plans and interest. All this, and more than this, is included in “following Christ." Our Savior himself explains the phrase by the use which he makes of it in other places. My sheep, says he, hear my voice, and follow me. And again, If any man will come after me, let him deny himself, and take up his cross, and follow me. And again, If any man will serve me, let him follow me. And again, He that followeth me, shall not walk in darkness, but shall have the light of life. In all these passages, as well as in our text, the Savior obviously does not mean merely walking after him, as a mere bodily attendant, during his earthly ministry. Thousands did much of this, who were never his "followers" in the sense of our text. Neither does he intend the mere reception of a set of speculative opinions; for thou sands have done this also, who yet "held the truth in unrighteousness," and of course never deserved the name of Christ's disciples. But he means something moral; something which implies reverence, affection, discipleship, conformity and devotedness to his holy will. When applied to ministers of the gospel, therefore, we may consider the command to "follow Christ" as importing, in general, four things;-implicitly submitting to him as our TEACHER; diligently imbibing his HOLY SPIRIT; making his EXAMPLE the model of all our public and private ministrations; and being supremely and earnestly devoted to the ADVANCEMENT OF HIS KINGDOM.

1. Ministers may be said to "follow Christ," when they IMPLICITLY YIELD THEMSELVES TO HIS GUIDANCE AS THEIR TEACHER; when they humbly take all the doctrines, which they adopt or preach, from the word of the Master himself. The gospel which we preach, my beloved brethren, is not our own; it is CHRIST'S GOSPEL. And as man did not invent it, so man is not capable of mending or improving it. The gospel which I preach, said the inspired Paul, is not of man, nor by man, neither was I taught it but by the revelation of Jesus Christ. Son of man, said Jehovah to the prophet of the ancient church, preach the preaching that I bid thee. Hear the word from my mouth, and give them warning from me. Ministers, then, while they undertake to teach others, ought ever to place themselves, and to feel as humble learners at the feet of him "whose they are, and whom they serve." Are they servants? and shall they not constantly look for direction to their Master? Are they ambassadors? and shall they not sacredly govern themselves by the instructions of their Sovereign? Are they stewards, entrusted with the truth and ordinances of the Savior's household? and shall they dare, for any consideration, to depart from the declared will of their heavenly Employer? Surely that professed servant of Christ who suffers himself to wander into the regions of speculative philosophy; who subjects Christian doctrine to the torturing ordeal of unsanctified reason; who begins by deciding, upon philosophical principles, what truth ought to be, and must be, and then recurs to the Bible to see what it is; and who is more intent on the honor of being thought an "inventor" and an 66 original" in theology, than on simply ascertaining and proclaiming "what God the Lord hath spo ken;" surely such a servant cannot be said to "follow Christ." On the contrary, he may be said to have embraced, whether he be aware of it or not, the radical principle of the worst heresy, and, indeed, of all unbelief. The minister who truly follows Christ, regards his word as the only infallible rule of faith and practice. He approaches the sacred volume with reverence; studies it with humble and devout diligence; and makes its simple declarations the test of truth. He faithfully employs his reason, indeed, in examining the Bible; but he employs it only to decide two questions-HAS GOD SPOKEN in that Bible? and, if he have spoken, WHAT HAS HE SAID? Having ascer tained this, he humbly bows every power of his soul to the heavenly message, and is cordially willing, with meekness and docility, to make it "the man of his counsel," and the sovereign guide of all his instruction. In short he considers the great subjects of his ministry as made ready to his hand; and feels that his only business is to bear them faithfully, clearly, and without alteration, to a benighted world.

2. Again, to "follow Christ" is to IMBIBE THE SPIRIT OF CHRIST; to have a large portion of "the same mind that was also in him." Men may hold the truth with intelligent accuracy, and contend for it with earnestness, without submitting to its power. He who receives with ever so much speculative exactness the genuine doctrines of the gospel, just as the Savior left them, cannot be said, in the best sense of the word, to "follow" him unless "he give him his heart;" unless he receive his truth in the love of it; unless he unfeignedly yield to him his love and confidence, as his great High Priest and King, as well as

his Prophet. That gospel minister, then, who truly follows Christ, is not only "sound in the faith," but also a CONVERTED MAN; a cordial, devoted, experimental Christian; a man "full of the faith and of the Holy Ghost;" who speaks that which he knows, and testifies that which he has experienced; who loves his Master and his work above all things; and who accounts it his highest honor to be like Christ, and "his meat and drink" to do his will. He rejects the aspirings of carnal ambition. He is willing to "learn of him who was meek and lowly in heart," and to be himself nothing, that Christ may be "all in all." In a word, he is one who lives daily under the power of that religion which he preaches to others; who "walks with God;" who maintains a life of "fellowship with the Father of his spirit, and with his Son, Jesus Christ;" and who studies daily to "grow in grace," to "crucify the flesh with the affections and lusts," and to have his meditations and desires as well as his treasures in heaven. His hatred of sin, his self-denial, his meekness, his forgiveness of injuries, his benevolence, his conscientious regard to truth and justice in every thing, his deadness to the world, his condescension to the poorest and weakest of the flock, his disinterestedness, his holy zeal and diligence, all bear witness that the love of Christ constrains him; that the imitation of Christ is his "ruling passion;" and the glory of Christ the great end for which he lives.

3. Further, the minister who "follows Christ," MAKES THE SAVIOR THE GREAT MODEL OF ALL HIS OFFICIAL LABORS. He not only studies to preach the pure gospel; but also in his manner of preaching it to make Christ his guide and pattern. He consults the word of Christ day and night, not only as a Christian, but also for light and counsel as a preacher. He delights to address his fellow men in "the words which the Holy Ghost teacheth." He endeavors to declare the whole counsel of God, and “rightly to divide the word of truth;" that is, to exhibit every part of gospel truth in that connection, in that proportion, in that order, and under that solemn, practical, heartaffecting aspect, in which it was left by the Savior and his inspired apostles. He affects no novelties; resorts to no unauthorized modes of doing good; ventures not to teach for ordinances the commandments of men; but makes it his supreme desire, and habitual aim, to imitate, as far as he dare, both in matter and manner, the preaching and the conduct of him who "spake as never man spake;" who was the most perfect judge of human nature that ever addressed a perishing world; and who promised to be with his ministers as long as they taught men "to observe all things whatsoever he had commanded them."

He who "follows Christ" does not affect either the spirit or the manner of the "disputers of this world.” He" contends earnestly, indeed, for the faith once delivered to the saints," and will not, knowingly, give up a single truth of the Bible. But he contends with the "meekness of heavenly wisdom;" and with as little of the polemical character as possible. "Speaking the truth in love" is his divinely inspired motto. The great object which fills his mind is not to silence a disputant, or to exult over a vanquished foe; but to recommend his Master's truth, and to win souls to the love and power of

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his Master's reign. To complete the character of the minister who "follow Christ,"

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4. He is SUPREMELY AND EARNESTLY DEVOTED, BY ALL THE MEANS IN HIS POWER, TO THE ADVANCEMENT OF THE KINGDOM OF CHRIST. He is not content with the strictest doctrinal orthodoxy; with the prevailing hope that he is a converted man; or even with a general consciousness that he desires to imitate Christ, and to walk according to the order of his house. The extension of the Redeemer's kingdom is the great object which fills his mind, which occupies his thoughts, which governs all his plans and calculations, which impels him in going out and coming in, and which prompts him to make every sacrifice for its promotion. Of all this, the Master himself set the most impressive example. Though he was rich, yet for our sakes he became poor, that we through his poverty might be rich." He "gave himself for us, that he might redeem us" from pollution, misery, and death. He submitted to hunger and thirst, to reproach and shame, to unceasing labor and privation, that we might be delivered from ruin. Nay, he "humbled himself, and became obedient unto death, even the death of the cross," that we might be rescued from deserved condemnation and wrath, and raised to eternal blessedness. Now the same spirit which actuated the Master in all that he underwent for the salvation of fallen man, must actuate his ministers, and is implied in the language of our text. While we are constrained to say of worldly men, and of worldly-minded ministers of the gospel, "All seek their own, not the things which are Jesus Christ's;" the occupant of the sacred office who really "follows Christ," seeks above all "the things that are Christ's." He can say, in some good measure, with the devoted and heroic Paul, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." Nay, he can say, "neither count I my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God.” The promotion of the Redeemer's kingdom swallows up every other interest in his estimation; and prompts him to say, in spirit, if not in words, "ForZion's sake I will not hold my peace, and for Jerusalem's sake I will not rest until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.”

Such is a minister of the gospel who "follows Christ," and to whom the promise before us is given. He is not always the most learned divine, or the most eloquent preacher, that best answers this character: but the most spiritual man; the most humble, heavenly-minded, laborious, self-denied, disinterested, devoted man; who, with unceasing perseverance and zeal, preaches Christ, his divine person, his mediatorial offices, his atoning blood, his justifying righteousness, his sanctifying Spirit, and all the moral duties by which obedience to the Savior is manifested. He is one who preaches in some degree as his master preached; who lives, in some humble measure, as his Master lived; who is the active, zealous minister of the gospel out of the pulpit, as well as in it; who "goes about doing good;" diligently visiting the people of his charge, not to partake of their luxurious hospitality, but to benefit their souls; not to shine in their domestic circles, as an entertaining com