Page images
PDF
EPUB

By his will he left a part of his library to the Thological Seminary.

If we should attempt to draw a character of him, some might think it uninteresting, as consisting only of ordinary traits: the general expectation in such cases being for something approaching the marvellous. But Mr. Pringle's life was an illustration of several points of great importance, attainable by the humblest, yet too often overlooked by the most eminent.

He had a number of maxims, by which he managed nearly all his affairs, and which he often quoted in an instructive way to others.

Perhaps the most prominent trait in his character, was punctuality, a matter altogether too little valued and practiced; it is almost incredible how much time and labor are lost, and how much confusion, vexation, additional labor and mischief are occasioned by the want of it. Mr. Pringle's punctuality might be called universal; it was not only the keeping of set times, but the observance of order and exactness in every work.

He never had great bodily vigor, but by means of his great regularity in his manner of living, he had uniformly good health. He did not appear so Jehu-like as some, but by his punctuality, he accomplished more ministerial service than many possessing much more bodily vigor; he could always be depended upon, for the time and place of his appointment, whether it were far or near. For many years he held the office of Synod Clerk, in which capacity his accuracy was thoroughly manifested. It seemed to be a point with him to fill up every portion of time with something useful, yet he was free to spend a reasonable time in social conversation, being of a cheerful, social dispostion, much interested in talking with children, which he generally rendered instructive by questions, suited to their capacity; indeed he had a rare gift for private exhortation to young or old.

He was an excellent textuary'; from the mention of any clause, he could at once tell the book, chapter and verse, where it was found; or from the mention of the place he could give the words. He considered the Bible as the pure fountain head of divinity, and studied it more than all other books. On this point he had adopted Luther's maxim, “To be a good textuary, is to be a good divine;" he was not satisfied with the general idea contained, but as in all other matters, was singularly exact in his quotations. His domestic management was characterized by the strictest frugality; his

maxim here was, "Gather up the fragments that remain, that nothing be lost:" and in this as in every other respect, he had in Mrs. Pringle, a companion whose views entirely harmonized with his own. A stranger might have thought them penurious, but it was far from being the fact. Mr. Pringle would sometimes advert to John Wesley's rule as a good one in such matters: "Make all you can, save all you can, and give away all you can;" he did not indeed rigorously follow the first part of it, but it may be affirmed that he practiced the rest of it, as faithfully as ever did the original of the maxim. He made many contributions to benevolent purposes, some of them quite large.

An idea may be formed of his punctuality and economy, from the fact that while his income from his congregation never amounted to three hundred dollars, in a situation as expensive as the generality of cities, he provided in his house things honest in the sight of all men; performed many journeys every year, gave four of his sons a collegiate education, and "owed no man any thing." This was his maxim inmatters of dealing, and probably not one in a thousand lived more strictly by it. He considered debt in most cases the same as dishonesty. This account may at first seem incredible, and for him to have managed so, would have been quite impossible if he had not received help by the occasional donations of a benevolent individual and other sources; still the whole amount was small, though he never complained, and the case affords a useful lesson on several important points, as that pecuniary embarrassments of ministers, not always perhaps, but most frequently arise by their own fault, their aspiring at worldly style, above their reach, or the want of economy with what they have. Here is an example of how little of the world it requires to meet all real wants.

Again, it is a proof that where a man will give himself with a single eye to the work of Christ, and humbly trust him for his necessary support, he shall not be left destitute. Those with whom Mr. Pringle had to do, were not generally more punctual than others; in such circumstances how common is it to complain of their delinquency, incur debts, or propose to resign the charge for want of support, to the great vexation of themselves and others, and to the reproach of religion? Thus did not he; but considering himself immediately in the service of the Lord Jesus, he looked to him for what was needful; and if it came not through one hand, it was the same when coming through another, and by this means also, he had

often with it evidences of providential care, which could have no place under other circumstances.

Finally, that contentment is more than half of possession. Godliness with contentment is great gain; more than one half of men's wants are imaginary, and it signifies nothing how much is actually possessed; without contentment there can be nothing enjoyed.

One thing further may be remarked, as forming a trait in his character, namely, great reverence for divine things. He never allowed himself to use scripture expressions in order to give a comical turn to common discourse. In the exercises of worship, public or private, he was remarkably solemn; he was beyond many, careful to sanctify the Lord's day, avoiding all temptations to worldly conversation, and promptly reproving it in others; in his whole deportment he was very circumspect: so that on those accounts he was greatly respected, even by many who cared but little for religion.

How common is it for ministers to fail in such points as these, who are considered remarkably gifted for the pulpit, and by the unsuitableness of their private manners, more than undo their public labors. How few might safely adopt the language of the apostle, or even adopt as fully as the subject of this sketch might, "Those things which ye have both learned, and received, and heard, and seen in me, do, and the God of peace shall be with you."

[The above sketch was chiefly furnished by the person referred to, as the student in Mr. Pringle's family at the time of Mrs. Pringle's death.]

SERMON,

BY THE REV. THOMAS PRINGLE. *

(Preached at the opening of the Associate Synod

of Ireland in Belfast, July 12, 1796.)

"Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards, that a man be found faithful." (1 Cor. 4. 1. 2.)

If one might judge from the avowed sentiment and disposition of some in the present age, there seems reason to conclude, that, as far as their exertions could go, what the apostle here proposes, would be utterly and universally frustrated. None should be accounted of as the ministers of Christ, and stewards of the mysteries of God. Such violent prejudice is entertained by many against all pretension to a right, in some, in distinction from others, to exercise the office of the Holy Ministry, that if they could have their will, such an order of men, and, together therewith, the whole system of Christian ordinances, should be banished from the face of the

* This sermon was published at the request of the Synod before which it was preached, with the following preface by the Author:

"The Author of the following discourse had no view of offering it to public notice, till the Synod were pleased to propose it. He reckons himself highly honored by such proposal, and wishes it had been more worthy of their approbation and public acceptance. His aversion, however, to appear in print has, in this instance, been overcome by his respect for the judgment of his Fathers and Brethren. He is not altogether without hope that, through the divine concurrence, it may be of use for correcting some mistakes, or obviating some prejudices, on a subject, which, he humbly apprehends, is of great importance to the interests of Christianity, the divine warrant of a perpetual Gospel ministry in the Church. It is certain that the happiest efforts would result from a strict attention to the duties respectively incumbent upon ministers and people. However well known these may be in general, an attempt particularly to state, and enforce a regard to them, will not, it is hoped, be treated as superfluous. Without any further apology the following discourse makes its appearance, as it was delivered, except some few trifling alterations, chiefly verbal."

earth, every form of Christian worship should be abolished, every shadow of revealed religion be made to vanish. The maintenance of religion, indeed, and the manintenance of an order of men, appointed to dispense its ordinances, appear inseparable. The fate of the one seems necessarily to involve the fate of the other; and, therefore, in proportion as men are impressed with the excellence and importance of the religion of Christ, will they see it their duty to account of those, who are regularly called to the dispensing of the Gospel and study faithfulness, as of the ministers of Christ and stewards of the mysteries of God.

In this passage the great Apostle of the Gentiles challenges that respect which was due to him and to fellow ministers, in their official character. Some, perhaps, were chargeable with thinking too highly of him, making him the head of a party, the Christians at Corinth having been deplorably split into factions. In this, however, they acted opposite to his mind. He disclaims all such pretensions. Others, again, undervalued him, and denied him his due honor. Here he states the light in which he wished, and in which he, and his brethren in office, had a right to be regarded. Even as the Ministers of Christ, appointed and commissioned, owned and assisted by him; Ambassadors for Christ, employed in his service, to preach his gospel, and propogate his religion. The word ministers, signifies servants, and, in its primary import such servants as were employed in rowing vessels, representing the ministry as a laborious work. Stewards of the mysteries of God. Teachers or dispensers of gospel truths or doctrines, which are frequently called mysteries, (Mat. xiii. 11. Eph. iii. 4. v. 32. vi. 19. 1 Tim. iii. 9. 16.) And the mysteries of God, as being of divine revelation: what human reason could not have discovered, and, what even when revealed, it cannot fully comprehend, or account for; and some of them having been comparatively hid for ages and generations till the times of the New Testament. (Rom. xvi. 25. 26. Eph. iii. 5. Col. i. 26.) Not masters of the churches; but the ministers of Christ in, and to the churches. Not invested with dominion over the faith or consciences of the people, but stewards appointed to administer unto them the ordinances which they have received of the Lord. Let a man, let every professed follower of Christ, regard gospel ministers in this light.

What the apostle requires with reference to himself and cotemporary ministers, is to be extended to their ordinary successors in the work of the gospel. But to conciliate and

« PreviousContinue »