Vi.—Decided Preaching Of The Gospel.
CHAPTER IV. THE SCRIPTURAL PREACHING OF THE GOSPEL.
This subject opens to us the master-spring of the effectiveness of the Ministry. The Writer desires to conduct the discussion with a decided standard of truth, combined with due exercise of Christian forbearance. The Scriptural rule for preaching is—“If any man speaks, let him speak as the oracles of God;” 967 forming all our discourses according to the sacred model, “as Moses was ordered to make all things according to the pattern showed him in the mount.” 968 This rule implies great care to give to every point in the system, its just weight and proportion. Every man takes his own view of the truth of God. The bias of individual constitution or circumstances, unconsciously places him in imminent danger of preaching either a defective or a disproportioned Gospel. Our rule will, however, frame itself into the determination of the Apostle—“not to know anything among our people, save Jesus Christ, and him crucified.” This is the one mode of preaching that God has promised to bless: when ‘all our sermons’ (according to the admirable injunction of Herman, Archbishop of Cologne) are ‘made to set forth and magnify Christ the Lord.’ 969 Uniformity of sentiment upon this cardinal point has always marked the labour of faithful Ministers,970 and secured the Divine blessing upon their work; while
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a deficiency in this particular (as will presently be proved) is attended invariably with proportionate inefficiency.
Not that we would chime upon a name, as if it would operate with the magic of a charm. ‘Some men think, that they preach Christ gloriously, because they name him every ten minutes in their sermons. But this is not (necessarily) preaching Christ.” 971 There is sometimes also a fastidious spirit, that would stamp as unevangelical every sermon that does not have Christ as its immediate subject. Now every part of the Bible contains the Gospel substantially, but not formally. We must not, therefore, force unnatural interpretations on Holy Writ for the purpose of constantly introducing the name of Christ. As all the principles and duties of the Gospel bear a relation more or less direct to Him, their enforcement upon the round of this relation, is as strictly conformed to the Apostolic pattern, as the most complete exhibition of his sufferings and death would be.972 Only let us be careful that his name throws life and glory upon all our Ministrations, and that every sermon tends to draw sinners to him, and to establish Christians in their consistent profession. The Acts furnishes the model of preaching in popular addresses—the Epistles in more didactic instruction.
But let not this exclusive scheme be supposed to cramp our system within the narrow range of a few points in theology. We might as well speak of a village that has no road to the metropolis, as of a point of Christian doctrine, privilege, or practice, that has no reference to Christ crucified. How the first chapter to the Ephesians endears this beloved name as the medium of “all spiritual blessings!” 973 How every heavenly doctrine and privilege throughout the Epistle—every personal and relative obligation—draws its quickening influence from this source! How naturally the Apostles introduce their Master in the midst of discussions that are apparently the most irrelevant! 974 So clearly this point forms
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the centre of a widely extended circle 975—embracing all that is honourable to God, and profitable to man—all the delightful ways of Divine faithfulness and love, and all that concerns our character, our professions, our privileges, our obligations, our hopes and prospects for eternity! The resolution, therefore, to know nothing—to preach nothing—and to glory in nothing else, marks a mind equally enlarged in its compass, and scriptural in its apprehensions. It sets forth Christ to our people as a remedy commensurate with the evil—enough for all, and proposed to all. And to skilfully accommodate all our various topics to this one point is a lesson we must be learning all our lives. And it truly is worth all our labour to learn it more perfectly, and to practise it more effectually.
An appeal to facts will prove the beneficial and permanent results from this exclusive Ministry. It was this which so eminently attested the Apostolic commission, “with the demonstration of the Spirit, and with power,” 976 and which, during the successive ages of the Church, kept the light burning in the candlesticks, like the sacred fire upon the altar, never wholly extinct. Popery was successfully resisted at the era of the Reformation with the same weapon. When the Moravian Missionaries first explained to the sottish Greenlanders the nature and perfections of God, and his just claims upon his creatures, the poor heathen were bound up and frozen, like their own icy mountains. But in reading to them the affecting scenes of Gethsemane and Calvary, their hearts began to melt in tenderness, contrition, faith, and love. They begged to have the story repeated, and it was to them as “life from the dead.”977
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Brainerd gives the same account of the special Divine influence upon the simple exhibition of this all-powerful subject to the heathen Indians. ‘This was the method of preaching which was blessed of God for the awakening, and I trust, the saving conversion of numbers of souls, and was made the means of producing a remarkable reformation among the hearers in general. 978 So true is it, that we must preach the Gospel in order to reform the world.
The valuable lives of Mr. Walker of Truro,979 and Mr. Milner of Hull,980 nearer to our own time, and in our own Church, speak to the same point. Their diligent, conscientious, and exemplary labours, grounded on an erroneous scheme of Christian doctrine, were wholly unproductive; while with a subsequent more enlightened Ministration, the most happy success attended them. The late Dr. Conyers also, when labouring in an extensive manufacturing parish in Yorkshire, was reported to the Society for propagating the Gospel, ‘as the most perfect example of a parish priest, which this nation, or perhaps this age; has produced.’ Yet his utmost success was a restraint upon outward irregularities. But under a new character of preaching, the root of sin was attacked; and principles of life, holiness, and love, previously unknown, were displayed. His people were not only reformed, but converted. Multitudes were “the seal of his Apostleship in the Lord,” 981 and they united themselves to his church; and ‘the unlearned and the unbeliever reported, that God was in him of a truth.’ 982
Nothing but the truth of the Gospel can be instrumental to the conversion of souls. Any wilful suppression—or any compromising statement of truth, dishonours the Holy Spirit in his own special office,983 and it therefore restrains his quickening influence. Many earnest,
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affectionate, and diligent Ministers, are mourning over the palpable unfruitfulness of their work; without at all suspecting that the root of the evil lies within themselves. Sincerity, earnestness, conscientiousness, and self-denial, when connected with a wrong or defective standard of doctrine or practice, are means utterly disproportioned to produce this moral miracle of a radical change. Bishop Horsley remarked—‘It too often happens, that Ministers lose sight of their proper office: to publish the word of reconciliation.’ 984 And indeed, without this Ministry of reconciliation,985 it is of no avail to appear before our people. We might implore them with tears—“Be reconciled to God.” We might work upon their self-love. We might reason with them about their folly. We might convince them by our arguments. They might listen to us, as to the sound of “one that plays an instrument well.” 986 But no abiding impression would be made. The drunkard, swearer, and devoted follower of the world would all be uninfluenced.987 But in lifting up the cross of Christ in our Ministrations, how the Spirit of God, acting in his own office, delights to unveil the face of Christ, and to shed his animating glow upon this magnificent subject! Only by his Almighty agency applying the doctrine to the heart, do our people live, grow, and flourish. On thus do they become crucified to sin, separated from the spirit of the world; conformed to the image, and consecrated to the service, of God; only thus are they brought to presently enjoy Christian privileges, and “made fit for the inheritance of the saints in light.”988
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Would we then set aside the inculcation of practical obligations? We shall soon take occasion to show, that the Scriptural enforcement of moral duties is no less necessary than doctrinal statements, for the completeness of our public Ministrations.989 The Gospel is irradiated with Divine holiness, as it is enriched with the glory of Divine grace. Some however, ‘preach the icy morality of Plato, Seneca, and Aurelius, and plainly declare by their practice, that they think Cicero and Socrates better preachers than the Saviour and his Apostles.’ 990 We must therefore maintain the spiritual inefficacy of mere lectures on morality, irrespective of the Gospel. If they convert the brute into the man, they will never accomplish that higher and indispensable change, of converting the man into the saint. All morality, not engrafted upon the stock of faith, is the futile attempt to improve the fruit, without “making the tree good.” No man ever preached more morality than St. Paul; but it was always upon the basis of Evangelical doctrine. It is the man grafted into Christ that “blossoms and buds, and fills the face of the” little “world” in which he moves “with fruit.”
‘Christ crucified is God’s grand ordinance.’ 991 No souls, therefore, can be won to him, except by setting forth his name, work, and glory. Christian stedfastness is, when our flock has so “received him, as to walk in him, rooted and built up in him, and established in the faith.” 992 Archbishop Seeker warned his Clergy—‘We have in fact lost many of our people to sects by not preaching in a manner sufficiently Evangelical;993 and we shall neither recover them from the extravagancies into which they have run; nor shall we keep more from going over to them, except by returning to the right way—“declaring all the counsel of God; and that is principally done, “not in the words which man’s wisdom teaches, but which the Holy Ghost teaches.”’ And again—‘If you have preached a considerable
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time in a place, and done little or no good, there must in all probability be some fault, not only in your hearers, but in you, or your sermons. “For the word of God,” when duly dispensed, is to this day, as it was originally, “powerful, and sharper than a two-edged sword.” Inquire then where the fault may be.’ 994
The correct view of Scripture Preaching implies that it be full and distinct in its statements, unctional in its tone, popular in its mode of address, experiential in its sympathies, direct and practical in its enforcement—in short—deeply impregnated with the very language and spirit of Scripture, so that we may be able to turn to our people with a warranted confidence, and say—We have the mind of Christ. Let a man account us as “Ministers of Christ, and stewards of the mysteries of God.” 995 We will now pursue this subject in some of its more important details.
I.—DOCTRINAL PREACHING OF THE GOSPEL.
We have shown that “Christ crucified” is the soul of the Christian system. We now remark that our preaching of this doctrine should be full and explicit. Let it comprehend within its circle the whole mystery of Christ, in his person, offices, and work; connected with the love of the Father, and the work of the Spirit, in every department of privilege, duty, promise, and hope. We do not always observe this large compass in Christian Ministrations. Many are confined to favourite doctrines, neglecting others of at least equal importance. Some are continually employed in detecting the delusions of a false profession; others, in fulminating the terrors of the law; others, in painting the awful condition of the unconverted; others, in general invitations to Christ; or in dispensing indiscriminately the promises and consolations of the Gospel; or in an abstract exposition of practical obligations. Some seem to forget that the Church, as well as the world, needs a quickening Ministry. They withhold “the deep things of God, searched and revealed by the Spirit” 996—if not altogether from their system—at least from their Scriptural prominence. Now in all these cases, there is a lack of that entireness, that is so strongly bound up in our office—as angels, to keep close to our message; as ambassadors, to discharge our commission; as depositories, to be faithful to our
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trust. Learning, wisdom, eloquence, gifts, do not make a minister. “It is required of stewards, that a man be found faithful.” 997 We must declare our testimony without concealment—not indeed forcing offensive truths into undue prominence; yet not daring to withhold them in their Scriptural proportion—adapting our statements to the spiritual capacities of our people;998 yet be jealous that we omit nothing out of our own or our hearers’ disgust with particular doctrines;—“not handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.” 999
The guilt, corruption, and ruin of man by the fall—his free and full justification through faith in the atoning blood and meritorious obedience of the Redeemer—his adoption by faith into the family of God—the holy nature and evidences of this faith—the immediate agency of the Holy Spirit in the work of regeneration, progressive sanctification, and in all his offices of holy and heavenly consolation 1000—the harmonious working of the three Sacred Persons, each in his specified office, in the economy of redemption—these are cardinal points in the Ministration of every “scribe instructed concerning the kingdom of heaven.”1001
But important and glorious as these views of the Gospel are, to affirm that they comprise the entire Gospel, is to put a part (though indeed a very considerable part) for the whole. To stop here, is to withhold much of the Divine revelation from our people, and to lower our statement from the Scriptural standard of truth. We ought to trace this river of infinite mercy to its source in the depths of eternity—in the bosom of God; “who has called us, according to his own purpose and grace given to us in Christ Jesus before the world began.” 1002 ‘This eternal purpose is not only an integral part of the scheme of salvation, but it is the fountain from which all springs—the foundation on which all rests and turns—
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the assurance by which all is confirmed. All the rest, however desirable and however desired, present nothing to secure their attainment, except the mutable will of the creature—the will of a mind that is “enmity against God”—to secure reconciliation with him and happiness in him. Our blessed Lord referred to this primary source of grace, not only in his more confidential discourses with his disciples, but also in his public general instructions; referring the effectual application of his gospel to the Sovereign dispensation of his Father.1003 The apostles in their system of didactic instruction to the Churches, set forth the same views with greater clearness of detail.1004 After this pattern, therefore, and in accordance with these statements, in declaring the freeness of the invitations of the Gospel, we must not hide the basis of our effectual calling.1005 In displaying the riches of grace, we must not forget to trace them to the sovereign pleasure of God.1006 We must enforce the obligations of holiness as connected with, and resulting from, the eternal designs of God.1007 We need not fear that the tendency of these doctrines will be sound and holy, if we bring them forth in their due place and order, and with that stated strength and distinctness which we find in the sacred volume; avoiding forced and needless repetition, yet not shrinking from the manly tone of Scriptural decision; connecting these truths with every link in the chain of salvation; yea—with every step of Divine mercy, from its first origin in the mind of God, to its final eternal consummation — in order that God may be glorified in all.
As to the mind of our Church on this subject—Let anyone study the Seventeenth Article; and he will find in it a full picture of electing love, as the source of our calling 1008—of our obedience to the call 1009—of our justification 1010—our adoption 1011—our holiness 1012—our Christian walk 1013—and our final happiness.1014 Surely she must have given this elaborate and accurate—this cautious but uncompromising statement — as a model to her Ministers for the presentment of this high and holy doctrine. And if it is (as she has described it) ‘full of sweet, pleasant, and unspeakable comfort to godly persons,’ will its exhibition not be connected
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with a large influence of Christian privilege and holy devotedness,1015 flowing from its reception? And will the lack of its cheering beams and enlivening principles in our Ministry not be sensibly felt—if not in the work of conversion, then in a more languid growth in Christian sanctification. It will especially be felt in the lack of that frame of mind which, above all others, characterizes the felicity of heaven: an adoring view and acknowledgment of sovereign grace. 1016
Nothing so little deserves the character of a judicious statement, as refraining from the full and distinct declaration of the mind and word of God. It is the folly of preferring our foolishness to God’s unerring and infinite wisdom. ‘I dare not’—said Mr. Richmond—‘omit what God has revealed to his Church; or call that useless or dangerous, which he requires me to believe and teach.’ 1017 Indeed, we are bound to explain to our people, according to the light afforded us, every part of that book, which was designed for general instruction, and of which we are the ordained interpreters. The commission entrusted to us at our Ordination—‘Take authority to preach the word of God,’ 1018 comprehends within its terms the full extent of the Evangelical system. Judicious preaching therefore implies a clear display of every Doctrine of the Gospel—in the statement, in the order, according to the proportion, and for the ends, to which we conceive as set forth in Scripture. If our imperfect apprehensions (for such are the most enlightened of them) prevent us from “declaring all the counsel of God;” let our sermons at least show that we “do not shun to declare it” 1019—that we keep it in view—that nothing is wilfully concealed. In this grand field of knowledge there is interminable range for perpetual progress.1020 Let it therefore be our aim, study, and prayer, to so “grow in grace and in the knowledge of Christ,” that our preaching may not only be true, but the truth—the whole truth—“the truth as it is in Jesus.” A correct system will lead us to set forth every truth bearing the stamp of Divine authority; connecting every part of it with some valuable end. A defective system will show itself in a restraint upon Christian doctrine or practical exhortation. Yet on the other hand, we must guard against overstatements, or an undue partiality for individual points, which is equally unscriptural, as undue concealment.1021 Inferences, apparently
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legitimate, must be received with holy caution, except as they are supported by explicit Scripture declarations. ‘Let us ever stop’ (as Professor Campbell reminds us) ‘where revelation stops; and not pretend to move one inch beyond it.’ 1022
The study of the Apostolic Epistles will show whether our course of instruction includes every “jot and tittle” of Scriptural truth delivered to the primitive churches (casuistic questions excepted 1023). It will teach us, what to bring forth, and in what mode—to form alike the doctrine, statement, and terms, on the inspired model—not giving abstract views of the doctrines of grace, but combining with them practical enforcement, after the example of the sacred writers.1024 It will also mark the error of avoiding the specific terms in which holy inspiration has clothed these deep and mysterious doctrines (which our people find in their own Scriptures), doing so from fear of exciting disgust, misconception, or licentiousness; it is a well-intentioned, but unevangelical spirit which adulterates the purity of the Gospel with man’s carnal wisdom.1025 It has been justly observed, that
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‘a fixed deference to any other example leads insensibly to partial representations of the Gospel, if not to absolute error.’ 1026 We can only gain the confidence of our people by embodying all the statements of their own Scriptures in our public Ministrations.
We sum up this point with Bishop Horsley’s forcible exhortation—‘Pray earnestly to God to assist the Ministration of the word, by the secret influence of the Holy Spirit in the minds of your hearers: and do not doubt that your prayers are heard, however mean and illiterate the congregation may be in which you exercise your sacred functions; do not fear to set before them the whole counsel of God. Open the whole of your message without reservation, so that every one of you may have confidence to say, when called upon to give an account of his stewardship—“Lord, I have not hidden your righteousness within my heart; I have not concealed your lovingkindness and truth from the great congregation.” 1027
Our doctrinal statements must also be simple. Our materials of instruction are sufficiently simple—sin and salvation—ruined man recovered by Christ. But it is of main importance, that the sinner’s way to Christ, like those to the cities of refuge, should be made plain. The “stumbling-blocks” of unbelief and self-righteousness must be “taken out of the way of God’s people.” 1028 The necessity of previous attainments of holiness must be discountenanced; an instant application to Christ based on the warrant of his word must be encouraged; the freeness of the invitations of the Gospel, and the willingness and sufficiency of the Saviour must be displayed: and finally, the certainty of acceptance to all that are willing to “repent and believe the Gospel,” must be assured. “Repent and be converted.” “Believe and be saved.” “Look and live.” “Whoever will, let him come.” 1029 We are not to commence with the outskirts of the Gospel, and reason step by step till we come to Christ—thus keeping the sinner waiting in the dark. He wants to see the king. There is no need for a long ceremonial approach from a distance. Let the great object be placed in immediate view. Everything short of this is a grand impertinence.
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The sinner is dying—he is in instant, urgent need of the physician and the remedy. The bronze serpent1030 must be lifted up before him—not because he believes: but because he needs, and that he may believe.
This is the Gospel in its freeness and suitableness. And this Scriptural simplicity in our instructions, will preserve us from paralyzing our Ministrations by tame and subordinate topics, like those men whom Bishop Reynolds aptly describes as having ‘an Athenian temper. They “spend all their time in nothing else, but either to tell or to hear some new” theology.1031 Not contenting themselves with the wholesome form of sound words, and the general harmony of orthodox doctrine, they direct all the studies and navigations of their minds to Theologia incognita,1032 to practise new experiments, and to make new discoveries. In doctrinal things, they cry up new lights, and amuse the people with metaphysical fancies, as if they were deep and heavenly mysteries. And in the mean time they neglect the preaching of duty, and the savoury and saving principles of repentance and new obedience. This is a far readier means to make men question the truth of all that they learned before, than it is to ever attain any certain knowledge of the things which are newly taught them.’ 1033
This spirit of simplicity will also preserve in us a holy reverence for every tittle of Scripture, and a holy jealousy of perverting a single particle. In expounding Scripture, we shall be led to adopt that interpretation which seems most naturally to flow from Divine teaching; and which, if we belonged to no party in the Church, would appear to us to be the genuine meaning.
Our doctrinal instructions must also be connected. No sermon can give the whole Gospel in detail. Yet it should give its subject, as a part of a connected whole, and in distinct relation to the whole system. Many important truths of the Gospel may be preached in a disjointed manner; and yet the Gospel itself, truly speaking, not be preached. The perfections of God, without a view of their harmony in the work of Christ—the purposes of God,
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unconnected with the freeness and holiness of the Gospel—the glories of heaven, without a reference to Christ as the way there—the power, defilement, guilt, and condemnation of sin, separated from the doctrine of salvation through Christ—the work of the Holy Spirit, unconnected with the atonement—holiness irrespective of union with Christ—his imputed righteousness disunited from his imparted righteousness—receiving him by faith, without its active working in the renewal of the heart—the exhibition of the promises, separated from the duties; or of the duties, independent of their constraining motives—these may severally be portions of the Gospel; but being broken off from their Scriptural connexion, they do not constitute the preaching of the Gospel. These broken fragments of truth cannot produce that solid foundation and superstructure of Christian doctrine, by which the temple of God is raised. Misplacing the truths of the Gospel, like confusion in the machinery of clock-work, makes the whole system go wrong. Disconnecting the operation of the Gospel from its principles, paralyzes all quickening influence. Important statements of practical truth, without a direct and immediate reference to Christ, produce only “wild grapes,” or “dead works”, instead of “the pleasant fruits of the Spirit.” For as “faith without works is dead,” so works without faith are also dead.
It is possible, therefore, to preach much valuable truth that belongs essentially to the Gospel, and yet not preach the Gospel—to preach about Christ, yet not preach Christ. There may be a lack of that vital connection which links every part of the Divine system to the whole. Thus, again, we may forcibly set forth the importance of religion, without showing its true and spiritual character. Or we may be clear on the point of the sinner’s ruin, and be indefinite in explaining the remedy, by not constantly combining the one with the other. These defective statements — generally attributable to youth, inexperience, early bias, or imperfect apprehensions — mar the beauty and completeness of the Gospel, and enervate its heavenly power and demonstration. But we must not mutilate, suppress, or disconnect truth just because others have perverted it. We must not deny to the children their bread just because some may have adulterated it, or others (to use our Lord’s image) “cast it to the dogs.” 1034 We must not withhold the “strong drink from someone that is ready to perish,” or the “wine” of heavenly consolation from “those who have heavy hearts,” 1035 just because some have intoxicated themselves by unseasonable mixtures. If
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some poison their people, others may be in danger of starving them. How comparatively few are “pastors according to God’s heart, feeding his people with knowledge and understanding!” 1036 Revulsion is one of the indirect evils of unscriptural schemes. We forget that opposition to error, may be error; that (as has been wisely observed) ‘heresy is not to be cured by heresy, but by truth;’ 1037 and that truth (as for example, the doctrine of election) may be so distorted in its statement, and severed from its connexion, as to become positive error. Half-statements on either side are also mis-statements; and it is of little moment to speak on some points “with the tongues of men and of angels” if we speak indecisively or under misconception on other points of considerable, if not fundamental, importance.
We should be careful also, that our doctrinal statements be unfettered. In order to this, we must not be satisfied with a human medium of perception. We must search for ourselves. It is “in God’s light that we must see light.” 1038 And yet, in attempting to embrace the whole Scripture, and to aim at Bible preaching, it is extremely difficult to escape the bias of some theological system.1039 No such system, however, grasps the entire compass of truth; nor indeed can it be arranged without smoothing many rough edges, and omitting many texts from fear of inconsistency. Christian integrity, therefore, will labour to state the doctrines of the Gospel as they lie unfettered, though not unconnected, in the sacred volume. The system of Scripture (for doubtless there is a system of scriptural truth) embraces the sovereignty of God in perfect consistency with his universal equity, and the free agency of man untouched by his total depravity. And if our reason cannot discern or adjust the consistency of these seemingly opposite points, yet faith will receive them both with equal simplicity, and state them both in the most unmeasured terms; leaving harmonizing them to the infinite wisdom of God. If God as a Sovereign “works all things after the counsel of his own will;” his mercy still flows freely according to the faithful engagements of his covenant. He “distributes to every man severally as he will.”1040 He may give, or he may refuse. Yet he has said—“Seek, and you shall find;” and by this promise he has engaged that none “shall seek his face in vain.” 1041 In the work of regeneration,
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God is the only efficient mover. Man is entirely passive. Hence it seems to follow that he is acted on as a machine. Yet he is “drawn with the cords of a man.” 1042 No constraint is put on his will.1043 Salvation is offered, not forced upon him. His free agency is therefore preserved, while the whole work from first to last is the grace of God.1044 All is of God, who works in setting us to work,1045 and whose rule of procedure is—“He that has, to him shall be given.” 1046 Man is addressed as a rational agent. Though paralytic, he is commanded to walk. Though dead, he is called to “rise from the dead.” 1047 He may come to Christ. He is invited to come. He is bound to come; and it is his sin if he does not come; while at the same time, his selfish unhumbled heart chains him under a moral inability to come, and leaves him without excuse. For it cannot be supposed that his inability cancels his obligation; nor that God will compromise with carnal men, by requiring anything less than his just and absolute claim. But thus man is urged to acts for which he has no inherent power. He is pressed with topics, which have a moral suitableness to interest his faculties, and to move his natural affections: and in this constituted order of means, the sovereignty, grace, and power of God give life to the dispensation of his word. We deal with rational beings, capable of apprehending our message, and answerable for their reception of it. Let it therefore be comprehensive, simple, connected, and unfettered; and “the Lord will give testimony to the word of his grace.” 1048
We have enlarged upon this subject from the decided conviction that a Scriptural standard of doctrine is indissolubly connected with a corresponding elevation of holiness and privilege. To accommodate our statement to the philosophy of the human mind, in the hope of conciliating regard for it, is to forget the native enmity of the heart to the Gospel,1049 and the determined opposition that is manifested to the Ministry of the wisest and most attractive of all preachers.1050 On this principle, the Apostle would never have caused the Jew and the Greek to stumble by “the foolishness of the cross”—that is, he would never have brought “the power and wisdom of God” for their conversion to the Gospel.1051 Indefinite and indecisive statements may
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quiet the enmity of the heart, and may even bring our people to a certain stage of conviction; but they will never carry them to the main point; they will be dependent on human energy alone for their success. ‘In these truths which we have ventured to present,’ (as Mather reminds his Student) ‘there are the articles which the church either stands or falls with. They will be the life of your Ministry; nor can the power of godliness be maintained without them. The loss of these truths will render a Ministry insipid and unfruitful; and it will procure this complaint about the shepherds: “The diseased you have not strengthened, nor have you brought back that which was driven away.” 1052 “Simplicity, and godly sincerity”—not talent or eloquence—are the principles of our agency. One short sentence describes our system—“Christ is all, and in all.” 1053 He is not only exhibited in the picture, but in the foreground—as the principal figure—where every part of the picture is subordinated, to give him that prominence and effect, which attract the eye and the heart exclusively to Him.1054
The striking exhortation of Bishop Reynolds will fitly conclude the subject—‘Studiously and conscientiously apply yourselves to this heavenly skill of spiritual preaching. So convince of sin—the guilt, the stain, the pollution of it, the curse and malediction, to which the soul is exposed by it—so that your hearers may be awakened, and humbled, and effectually forewarned “to flee from the wrath to come.” So convince them of the all-sufficient righteousness and unsearchable riches of Christ, the excellence of his knowledge, the immeasurableness of his love, the preciousness of his promises, “the fellowship of his sufferings, the power of his resurrection,” the beauties of his holiness, the easiness of his yoke, the sweetness of his peace, the joy of his salvation, the hope of his glory—that the hearts of your hearers may burn within them, and they may “fly, like doves to their windows,” for shelter and sanctuary into the
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arms of such a Redeemer who “is able” and willing “to save to the uttermost those that come to God by him”—that with all ready obedience, and by the constraining power of the love of Christ, they may yield themselves to the government of this Prince of Peace, by whom “the Prince of this world is judged and cast out,” and his “works destroyed.” For this end we were “bought with a price”: that we should “not be our own,” but his that bought us; nor “live any longer for ourselves,” but for him that “loved us, and died for us, and rose again.”
“Preach Christ Jesus the Lord.” “Determine to know nothing among your people, but Christ crucified.” Let his name and grace, his spirit and love, triumph in the midst of all your sermons. Let your great end be to glorify him in the heart, to render him amiable and precious in the eyes of his people, to lead them to him, as a sanctuary to protect them, a propitiation to reconcile them, a treasure to enrich them, a physician to heal them, an advocate to present them and their services to God, as wisdom to counsel them, as righteousness to justify, as sanctification to renew, and as redemption to save. Let Christ be the diamond to shine in the bosom of all your sermons.1055
II.—EXPERIENTIAL PREACHING OF THE GOSPEL.
Perhaps the theory of the Gospel was never better understood since the Apostles’ day, than it is at present. But many who preach it, or who profess it, seem to lay too much stress upon a systematic scheme of sentiments, and too little upon that life and power, that vital, experiential, and practical influence, which forms the character, and regulates the conduct of an established Christian.’ 1056 Our statements may be full and simple, connected and unfettered; but without an application of the didactic system to the sympathies of the heart, they will impart only a cold and uninfluential knowledge. Indeed, we do not want to always deal with certain trains of spiritual exercises; rather, it is most important to enter with minuteness into the varied feelings, difficulties, conflicts, and privileges belonging to what Scougal aptly calls ‘the life of God in the soul of man’.
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The connection of this section with the preceding is obvious. Christian experience is the influence of doctrinal truth upon the affections. Therefore, unless we exhibit the principles of the truths of God, we cannot excite those exercises which connect the heart with him. That preaching, however, which is merely descriptive of Christian feelings, irrespective of their connection with Scriptural doctrine, is unsubstantial and defective; whereas an intelligent statement of truth from the preacher’s heart, naturally flows with experiential sympathy to the hearts of his people.
Much wisdom is required, to adopt this style of preaching with advantage. It includes the various degrees of religious impression; the power of conviction; the danger of stifling it; and the best method of cherishing, deepening, and directing its influence. The power of Satan also—“taking” the multitude “captive at his will,” 1057 and his active and too successful influence over the servants of God—the incessant working of native principles of corruption, combining with and aiding the grand designs of the enemy—all need to be most correctly delineated. Some important rules for the assurance of sincerity, and for a Scriptural “trial of the spirits, whether they are of God,” 1058 will be appended to these discussions. The different offices of the Holy Spirit—“helping infirmities” in prayer; convincing, enlightening, consoling, strengthening every part of the soul; imprinting the Divine image, and bearing witness to his own work—these also will form full and interesting subjects for detailed exposition. The connexion of his work with the love and offices of Christ, and the mutual interest and communion subsisting between Him and his church—in every part and in every member—will present the grand subject of the atonement in its vivid application, and in all its experiential consolations. This view of the scheme of the Gospel differs widely from the dry and abstract doctrinal statement. Its life consists not in the exposition, but in the application of the doctrine to the heart for the sanctification and comfort of the sincere Christian. Subjects of this character may occasionally form entire subjects of our pulpit discourses; though perhaps it is better that they give a general tone and character to our Ministry. However, Scriptural exhortations to caution and watchfulness must be judiciously introduced in order to obviate the just imputation of enthusiasm in ourselves, and the real danger of it in our people.
We need scarcely remark that this interesting style of preaching presupposes a personal acquaintance with these exercises, and an
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individual interest in their privileges. It is experience alone that qualifies the Minister for usefulness, by enabling him to touch the tender strings of the heart, and to suit his instruction to the different cases, trials, and circumstances of his people.1059 ‘When he has,’ (as Witsius beautifully observes) ‘not only heard something; but seen, and handled, and tasted of the word of life; and has been taught, not by mere speculation, but by actual experience what he has thus found out; he then safely inculcates from the assured persuasions of his mind, and applies to every case from his own knowledge, what is suitable to each.’ 1060 He must therefore expect his full portion of painful exercises; not only for his own humiliation (a most necessary preparation for his success); but also—like his Divine Master—to “give him the tongue of the learned, that he may know how to speak a word in season to him that is weary.”1061 His taste of the innumerable trials, fears, complaints, and temptations of private Christians, will alone enable him to prescribe the specific remedy for each varying complaint, and to exercise the sympathy of membership with them all.1062
The Apostle in his letters to the churches introduces occasional reference to his own experience with considerable effect.1063 And when we can tell our people—‘We have passed with you through the same tribulations, conflicted with the same difficulties, fallen into the same snares, and overcome the same temptations’—this excites a reciprocity of interest; and in the midst of present distress they “thank God” for us, “and take courage” for themselves. Addresses of this character flow directly to the heart with a warmth and impressiveness, like the enlivening glow of the sun, as contrasted with the cold clearness of moon-light. The way-post directs the traveller, but itself remains unmoved: but the living guide becomes a companion to sympathize with, enliven, and uphold his fellow. However, the frequency and suitableness of these references must be cautiously regulated, lest we “preach ourselves” instead of “Christ Jesus the Lord,” and set up our own experience as a standard for our people—thus putting the servant in the Master’s place—a worm in the place of God.
Our Pastoral Ministry will here supply much valuable assistance. In commenting upon the Epistle to the Galatians, we might present a faithful portraiture of the sin and danger of
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self-righteousness. Yet an observation of the diversified workings of this subtle principle in our people would furnish the materials of a more close and individual application. The features of the different classes of our hearers, drawn from the most experiential divines, will have far less of reality and conviction, than those which we have sketched from life in the routine of pastoral intercourse.
The advantages of this style of preaching are various and important. Not to speak of the echo that it finds in the hearts of our people—it also gives a particular flexibility to our Ministry, and enables us to speak distinctly to the varying exigencies of people. It enables us also to make the proper use of our own experience—not making it the standard of our Ministry, nor on the other hand regarding it as the cabinet of curiosities for private inspection—but working it up as useful materials for our ordinary addresses. This character of Ministry is also usually attended with a particular blessing. ‘I always find’ (said the late Mr. Richmond) ‘that, when I speak from the inward feelings of my own heart, with respect to the workings of inbred corruption, earnest desire after salvation, a sense of my own nothingness, and my Saviour’s fulness—the people hear, feel, are edified, and strengthened. Whereas, if I descend to mere formal or cold explanation of particulars, which do not affect the great question—“What must I do to be saved”—my hearers and I grow languid and dull together, and no good is done.’ The study of the Apostolic Epistles will fully illustrate this style of preaching. What interesting details of lively experience are brought before us in Rom. 8! How widely different is that wonderful portion of Holy Writ, from a dry statement of abstract truth! It is the direct influence of Evangelical doctrine and precept, in the spoken testimony of the love, peace, holy fellowship, conflict, joy, and triumph of the consistent believer.
Another use of this mode of preaching is its suitableness to all Christians alike. “As in water face answers to face, so does the heart of man to man.” 1064 As the features of the human countenance in all leading particulars are invariably the same (though so varied, that each may be considered an original), so in Christian experience the identity of character is preserved in the midst of an endless diversity of feature. All being “children” under the same Divine teaching,1065 all will be taught substantially the same lessons. And though the course of human instruction, or incidental circumstances, will individualize the several cases in their different
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degrees of proficiency, yet the same system of experiential instruction will equally apply to all. The young and the more advanced will alike profit by the detailed sketch of the ways and means in which the principles of the heavenly life are implanted, cherished, and maintained. Conviction also may flash even upon the unbeliever’s mind—‘If this is Christianity, I have yet to learn it, feel it, and enjoy it.’ Who knows, but such a thought may give birth to a desire, and form itself into a prayer, which may prove the commencing era of a new life, such as will find its full scope and influence only in the boundless expanse of eternity!
III. —PRACTICAL PREACHING OF THE GOSPEL.
The Gospel may be preached in all the accuracy of doctrinal statement, and in all the richness of experiential comfort; and yet may only be “a very lovely song of one that has a pleasant voice.” 1066 Its practical details are often a ground of offence, where its doctrinal expositions have been listened to with interest, and even its spiritual enjoyments been tasted with self-delusive delight.1067 It is more easy to deal with a darkened understanding, and with excitable feelings, than with a corrupt will. And if the work of God were to end with the understanding and affections, without any corresponding practical obligations, the message would be far less offensive to the natural heart. But the Minister will feel that the “declaration of all the counsel of God” would be as incomplete without a direct and detailed enforcement of practical obligation,1068 as it would be in the absence of all reference to doctrine or experience. Let these three departments of preaching be exhibited in their mutual connexion, dependence, and use; and the head, heart, and life, will be simultaneously influenced.
The connection of practical with doctrinal preaching is of the utmost importance. Some have thought that the doctrine of Christ crucified is of far greater moment than the details of obligation—as if the one did not necessarily belong to the other. To inculcate Christian duty upon the basis of Christian doctrine—to represent it as the natural exercise of gratitude for redeeming love—to exhibit the operation of heavenly motives flowing from the doctrine of the cross—to mark the union of the soul with Christ as the only source of holiness; and to trace the acceptance of the
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fruits of this union solely to his atonement and mediation—to connect all relative duties with the doctrine of Christ 1069—this was the apostolical—the only efficient—system of practical preaching; this is raising a holy fabric upon the only “foundation laid in Zion.” Bishop Horsley’s testimony is most decisive on this point: ‘The practice of religion will always thrive in proportion to its doctrines being generally understood and firmly received: and the practice will degenerate and decay in proportion to the doctrine being misunderstood and neglected. It is true, therefore, that it is the great duty of a preacher of the Gospel to press the practice of its precepts upon the consciences of men. But then it is equally true that it is his duty to enforce this practice in a particular way, namely, by inculcating its doctrines. The motives, which the revealed doctrines furnish, are the only motives he has to deal with, and the only motives, by which religious duty can be effectually enforced.1070
Bishop Horne has well observed—‘To preach practical sermons, as they are called—i.e. sermons upon virtues and vices—without inculcating those great Scripture truths of redemption and grace, and which alone can excite and enable us to forsake sin, and follow after righteousness; what is it, but to put together the wheels, and set the hands of a watch, forgetting the spring, which is to make them all go?’ 1071 In another place he remarks to the same effect with his happy power of illustration—one ‘thing indeed we do affirm, because we can prove it from Scripture, that whoever preaches and enforces moral duties, without justification and sanctification preceding them, may as well declaim upon the advantages of walking to a man that can neither stir hand nor foot: such is the natural impotence of the soul to do any good thing till it is justified and sanctified! Let the declamation be ever so elegant, St. Peter’s plain address, I suppose, would be worth ten thousand of them, to a cripple—“In the name of Jesus of Nazareth, rise up and walk.” Such is the difference between an Ethical Divine, and a Christian preacher!’ 1072
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In illustration of this subject—the doctrine of the Trinity is stated in connexion with Christian worship, and with the exercise of love for God.1073 From the doctrine of the incarnation is drawn at one time an arrow of conviction;1074 at other times it is the motive for humility,1075 love,1076 or obedience.1077 The atonement is displayed as the principle of hatred of sin,1078 and love for the Saviour.1079 The doctrine of election (as we have recently remarked1080) is always linked with personal holiness, and an incentive to persevering diligence.1081 The sovereignty and freeness of grace are the principles of laborious activity,1082 not the allowance of Antinomian ease.
Thus the doctrines of the Gospel not only explain the nature and obligation, but are themselves the principles—no, the only principles—of holiness. We must live every moment by faith; and as we live, we shall love—overcome the world—crucify sin—delight in the service of God. No mere precepts will extirpate the natural love of sin, or infuse this new bias in the heart. The doctrine of faith alone effects this mighty change, by exhibiting Christ as the source of life, and detailing all the exercises of holy practice flowing from that life.1083 We say—detailing—because the Apostle (whose preaching in this respect is our model)—describes the new man not only in his general appearance, but in the delineation of his every feature and movement. He follows out the general inculcation of holiness into the distinct enumeration of particular duties, and reproof of particular sins, as his knowledge of the state of his people dictated to him.1084
The connexion of practical with experiential preaching is also of considerable moment. An exclusive standard of experiential preaching, and an unvaried representation of the joys of the Gospel—irrespective of practical obligations, would be a most unfaithful and sickly dispensation of our Divine commission. We must show Christian privilege to be a principle not of inactive indulgence—but of habitual devotedness to God. It is when the man of God is realizing his interest in a heavenly portion; when a sense of pardon is applied to his soul; when the seal of the Spirit
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is impressed upon his heart; when his soul is invigorated by “fellowship with the Father, and with his Son Jesus Christ”—then it is, that the grateful enquiry springs forth,—“What shall I render to the Lord for all his benefits towards me?” 1085 The detail of Christian duty is the practical expression of his gratitude for experiential privileges. His relative connexions are now used for increased activity in the discharge of every social obligation—“that he may adorn the doctrine of God his Saviour in all things.” Thus (as has been beautifully observed) ‘Christ is the soul of duty, of grace, of privilege. Christ is the light and warmth which cheer and animate to exertion. It is the promise, and not the precept; it is encouragement, and not exaction; it is grace, and not nature, which consecrates a course of moral beauty and blessing, and convinces the believer that, whether grace is to be exercised, or duty discharged, he is eminently “God’s workmanship,” “the new man, which after God is created in righteousness and true holiness.” 1086 Scriptural preaching will expound doctrines practically, and practice doctrinally—omitting neither—but stating neither as being independent of the other, nor as unconnected with experiential religion. Indeed, we are sometimes said to deny or enervate our practical obligations by insisting upon full statements of doctrine that are distinct, but not separate from practice. But ‘how’ (remarks Bishop Horne) ‘we can be said to deny the existence of moral duties because we preach faith, the root from where they spring, I do not know—unless the one that plants a vine thereby denies the existence of grapes. The fruit receives its goodness from the tree, not the tree from the fruit. This does not make the tree good, but only shows it to be so. So works receive all their goodness from faith, not faith from works which do not themselves justify, but only show a prior justification of the soul that produces them.’ 1087
But if some are defective in their doctrinal statements, others are equally so in their practical enforcements. They withhold the details of Christian practice, lest they entrench on the unconditional freeness of the Gospel covenant. They expect practice to flow necessarily from the abstract exposition of doctrine, without the superfluous aid of hortatory persuasions. Yet the Apostles did not leave the tree to grow by itself, and put forth its leaves, buddings, and fruit, without active care and nurture. They
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were not satisfied with supplying their churches with a principle, and leaving them to their own search for a rule and a remembrancer. Who so minute in his detail of practical duties, as he that is most full in his statements of Scriptural doctrine? The latter chapters of St. Paul’s Epistles (as we have hinted) expound the practical obligations in immediate connexion with Evangelical doctrine; so that a misguided commentator or preacher would find himself in considerable perplexity, either in dismissing his exposition of his Epistles at the close of his doctrinal statement, or in pursuing the practical parts with a disrelish on his own mind. Are the closing chapters of the Epistles not component parts of the New Testament revelation? And did they not form a part of Apostolic instruction to professing churches? We fear that the restricted Ministry often shows a disrelish to vital holiness (tolerable in general statements, but revolting in detail), or at least to a close and searching scrutiny of the heart, and to the measurement of conduct by the uncompromising standard of the Gospel. Men will be Christians as far as articles of faith are concerned. They can “understand all mysteries and all knowledge.” But to be told (even upon the authority of an Apostle) that “faith by itself, if it does not have works, is dead,” 1088—is legality in their view, and inconsistent with the freeness and simplicity of the Gospel. And yet in conformity to “the teaching wisdom given to their beloved brother Paul,” the other Apostles interwove their practical exhortations into the thread of their doctrinal instructions; thus they raised a goodly superstructure on the solid foundation of Scriptural truth.1089 The wholesome doctrine of Christ includes the path as well as the hope—the fruitfulness as well as the consolations—of the Gospel; so that the separation of the doctrine from the holiness of the Gospel is as defective a statement as the disunion of holiness from the doctrine of the cross. Partial preaching will produce a luxuriant crop of partial hearers, to whom a large part of Scripture is useless; full of notions, excited in their feelings, forward in their profession; but unsubdued in their habits and tempers, equally destitute of the root, the life, activity, fruitfulness, enjoyment, and perseverance of vital religion. Nor is this tone of Ministry
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less hurtful to the sincere professor of the Gospel. In the neglect of habitual self-examination, and a well-ordered conversation,1090 the light of orthodox profession will partake more of the speculative character than the influential; and the “knowledge that puffs up” will often be substituted for the “charity that edifies.” Therefore, do not let the dreaded imputation of being thought moral preachers, deter us from inculcating the requirements, as well as illustrating the doctrines, of the Gospel. Practical preaching is needed to sift the false professors of religion, and to quicken sincere Christians. The management of it is perhaps more difficult than doctrinal discussions. Yet is it consistent with the most unfettered display of Scriptural doctrine, and indeed mainly constitutes its perfection and effectiveness.1091
IV.—APPLICATORY PREACHING OF THE GOSPEL.
Bishop Davenant remarks, that ‘the philosopher’s maxim—that every action is done by the touch—has a principal place in the sacred action of preaching. The doctrine generally proposed is occupied, as it were, in a distant object, and it can never reach the soul itself; but its specific application comes (in a manner) into the very interior of the mind, and touches and penetrates it.’ 1092 This application forms the life and interest of preaching, and (what is more important) is the grand instrument of conviction. We pass over the lesser incidental matters, to hasten to our main design—“the saving of ourselves, and those who hear us.” 1093 ‘For this end we must show them’ (as Archbishop Seeker reminds us) ‘from first to last, that we are not merely saying good things in their presence; but directing what we say to them personally, as a matter which concerns them beyond expression. They often lack skill to apply more general discourses to themselves, and oftener yet, they lack the inclination; so regardless of what is delivered, they sit stupidly the whole time. Therefore, we must interest them in it by calling on them to observe, by asking them questions to answer
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silently in their own mind, and by every prudent incitement, to follow us closely.’ 1094 Massillon’s preaching is said to have been so pointed, that no one stopped to criticise or admire. Each carried away the arrow fastened in his heart, considering himself to be the person addressed, and having neither time, thought, nor inclination to apply it to others.1095
We must not expect our hearers to apply such unpalatable truths to themselves. So unnatural is this habit of personal application, that most will fit the doctrine to anyone but themselves; and their general and unmeaning commendation too plainly speaks of the absence of personal interest and concern. The preacher must make the application himself.1096 The “goads and nails” must not be laid aside, as if the posts would knock them in; but “fastened by the masters of assemblies.” 1097 Therefore, to insist on general truths without distributive application; or to give important directions without clearing the way for their proper use—this is not, according to the design of our Ministry, to lay the truth at every man’s door, to press it upon every man’s heart, and to “give them their portion of meat in due season.” 1098 The tone of preaching that smoothes down or qualifies revolting truths—that does not cause the hearers some uneasiness—that does not bear directly on them as individuals, only feebly illustrates the living power of the word;1099 nor will it ever “compel sinners to come in” 1100 to the Gospel. It will probably only produce the heartless reply—“How forcible are right words! But what does your arguing reprove?” 1101 This palatable ministry that blunts the edge of “the
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sword of the Spirit,” in order to avoid the reproach of the cross, brings upon the preacher a most tremendous responsibility.
Personal application formed the nerve of the preaching of the Jewish prophets,1102 and of our Lord’s public and individual addresses. His reproofs to the Scribes and Pharisees, to the Sadducees and Herodians, had distinct reference to their particular sins.1103 In his treatment of the young ruler,1104 and the woman of Samaria,1105 he avoided general remark, to point his instructions to their besetting and indulged sin—‘talking to their thoughts,’ (as a sensible writer has observed in the case of the young man) ‘as we do to each other’s words.’ 1106 Peter’s hearers “were pricked to the heart” by his applicatory address.1107 Even the hardest heart—the most stubborn sinner—is made to smart under the point of the two-edged sword.1108
Nothing of this kind is found in the instructions of the heathen sages. Plato, Aristotle, and Tully, dealt out to their disciples cold and indefinite descriptions of certain virtues and vices; but with no endeavours to impress the mind with personal conviction. Horace and Juvenal attempted something in this way; but in a spirit more likely to excite ridicule and disgust, than to produce any practical result. Their system was a mass of inert matter, without action. Such probably also were the instructions of the Jewish teachers—consisting chiefly (as the Evangelist implies) of spiritless disputations, drawn from the traditions of men, with no power to work upon the mind, affections, or conscience.1109
Preaching, in order to be effective, must be reduced from vague generalities, to a tangible, individual character—coming home to every man’s business, and even to his bosom—for he goes on in a slumbering routine of customary attendance. Nothing but the Preacher’s blow—the hand not lifted towards him, but actually reaching him—will rouse him to consideration. There is no need to mention names. The truth brought into contact with the conscience speaks for itself.1110 Even the ungodly can bear forcible sermons, without any well-directed aim. The general sermons that are preached to everybody, in fact are preached to nobody. They will therefore suit the congregations of the last century, or in a
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foreign land, as well as the people before our eyes. ‘Such discourses’ (as Bishop Stillingfleet remarks) ‘have commonly little effect on the people’s minds. But if anything moves them, it is particular application as to such things, in which their consciences are concerned.’ 1111 We must therefore preach to our people, as well as before them. ‘The consciences of the audience’ should ‘feel the hand of the Preacher searching it, and every individual know where to class himself. The Preacher, who aims at doing good, will endeavour above all things to insulate his hearers, to place each of them apart, and render it impossible for him to escape by losing himself in the crowd. At the day of judgment, the attention excited by the surrounding scene, the strange aspect of nature, the dissolution of the elements and the last trumpet—will have no other effect, than to cause the reflections of the sinner to return with a more overwhelming tide on his own character, his sentence, his unchanging destiny; and, amid the innumerable millions which surround him, he will “mourn apart.” It is thus the Christian Minister should endeavour to prepare the tribunal of conscience, and turn the eyes of every one of his hearers upon themselves.’ 1112
But this applicatory mode should extend to the consolatory as well as to the awakening exhortations of the Gospel; bringing home the general promises of forgiveness to every distinct case of penitence and faith; of direction, support, or comfort, to each
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particular emergency, as if they had been made for it alone. The property of a good portrait well describes a good sermon—that it looks directly at all, though placed in different situations, as if it were ready to speak to each—“I have a message from God for you.” 1113
The doctrine of the sermon requires wisdom; the application requires earnestness. The one needs a clear head; the other a warm heart. The discussion of our subjects must be in a straight line. Considerable latitude is allowable in the application. Many points may be purposely omitted in the course of discussion, to be enforced here in the application with more effect. Here we may also fix upon the conscience many things which, in the progress of the sermon, were perhaps delivered in the abstract.1114
The application of our discourse will furnish ample field for the exercise of natural talents and eloquence, diversified according to the character of the discussion. In historical subjects, it may be drawn either from some prominent feature of the record, or from some collateral circumstances connected with it. In doctrinal subjects, it would be usually deduced in the way of inference, illustrating the practical tendency, or the experiential comfort of the doctrine. In a practical subject it would naturally flow from the detailed exposition of Christian duty; some searching inquiry into our influential acknowledgment of the obligation; or some clear exhibition of its reasonableness and advantage, together with the most effectual methods of overcoming opposing hindrances. In typical or parabolical subjects it would be sought from the antitype or doctrine, to which the figure was related. The just application of prophetical texts requires much care and caution. In the prophecies relating to Christ, the path lies in the direct track of evangelical preaching. The prophecies relating to the Church
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—whether they are fulfilled or unfulfilled, whether they refer to her present or prospective privileges and tribulations—these set forth our interest in her promises, our sympathy in her trials, our anticipations of the glorious prospects of her triumphant state, or our danger from judgments impending over her. The prophetic declarations concerning the world, give full scope for awakening alarm and encouragement; how certain! how tremendous the danger! how instant the urgency to humble ourselves before the power of our Judge, and to seek our lot among his obedient and happy people!
These remarks, however, chiefly suppose the application to be left to the close of the sermon. But Dr. Doddridge’s advice was—‘Remember, that the final application, reflections, or inferences, are not the only places, in which to introduce your addresses to the converted and unconverted.’ 1115 Indeed this practice is fraught with many disadvantages. The formality and routine of the address detract from its power; while sudden, well-directed appeals—naturally arising from the subject—are far more calculated to awaken the slumbering interest. Add to which—the closing address too often falls powerless upon wearied attention; or else the preacher’s mind, in the sight or anticipation of this closing address, passes over the materials for conviction with undigested haste. The method of perpetual application, therefore, where the subject will permit it, is probably best calculated for effect—applying each head distinctly; and addressing separate classes at the close with suitable exhortation, warning, or encouragement.1116 The Epistle to the Hebrews furnishes a most complete model of this scheme. Argumentative throughout, connected in its train of reasoning, and logical in its deductions—each successive link is interrupted by some personal and forcible conviction; while the continuity of the chain is preserved entire to the end. Thus the superiority of Christ to the angels (the first step of the argument) is used as a motive for attention to the Gospel, and a warning against the neglect of it.1117 His superiority to Moses next suggests an encouraging excitement to stedfastness;1118 the mention of whose name naturally introduces the history of the nation, to whom the inspired penman was addressing himself; and thus
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he brings out solemn caution and animating encouragement, in the view of their typical character and privileges.1119 Passing onward—the display of his superior excellence to the Levitical priesthood is varied with practical exhortation, fresh views of evangelical privilege, or some new and cheering glance at the all-sufficiency of his work.1120 The exhibition of the whole system of the Jewish economy—shadowing forth the incomparably more substantial privileges of the Gospel—is intermixed with heart-stirring motives to the exercise of faith, love, and general devotedness.1121 The concluding sketch of the Old Testament history, beautifully illustrates the identity of Christian principle under both dispensations:1122 while the various practical inferences deduced from it are well calculated to instruct and enliven the sincere believer under all his trials and perplexities.1123
However, this method of current application is the most difficult form of address. The skilful introduction of suitable topics, and the decent dismissal of them severally, before they become worn out—particular choice of thoughts and expressions—affectionate impressiveness and animation of manner, are indispensable to give this mode of address its full effect. Hortatory subjects are on the whole best adapted, and doctrinal subjects are the least fitting, for this way of preaching. It is not necessary to analyse every minute particle of the text; but it is far preferable, with due regard to textual exposition, to select the most impressive and awakening topics, forming the prominent features of the passage under consideration. This mode also, least of all, can be adopted as a system. Few men are capable of sustaining it equably, and with a suitable adaptation to the ever-varying occasions, and to the characters and circumstances of their hearers. It requires an elevated tone of excitement under judicious control, so as to be searching, appropriate, solemn, and animated throughout. Much depends, therefore, upon the preacher’s state of mind. To enter in an unequal frame upon an exercise, which demands his full powers of interest and vigour, would probably end in personal discomfort to himself, and total failure in its effect.
Closeness, faithfulness, discrimination, and love, will be the characteristics of this system; the matter of which will be gathered from an accurate acquaintance with the individual cases of our hearers, and from a full display of the infinite riches of grace and glory, and of the tremendously awful consequences of “neglecting so great salvation.”
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V.—DISCRIMINATING PREACHING OF THE GOSPEL.
“The discerning of spirits” 1124—including an accurate knowledge of the principles of human character and action—is a spiritual gift still continued to the Church for the wise and edifying discharge of our office. Whatever natural acuteness may belong to it, yet, as a spiritual qualification, it is that heavenly wisdom of which the Preacher needs a double portion, and which is “given liberally to him” 1125 that asks.
Losing sight of the wide distinction between a credible profession and a spiritual conversion, has produced that too frequent and most dangerous mode of accrediting all persons as Christians, upon their acknowledgment of a national creed, or external regulations. It is as if we had no unconverted hearers among us, or else we had no care about their conversion. One great end of our preaching is to distinctly trace the line of demarcation between the Church and the world.1126 Our Lord clearly marked this line of separation at the close of his sermon on the mount.1127 Boldness in declaring it will give a high tone of decision to our message.1128 ‘As ministers of the word, we recognise only two classes among men—those that “are of God—and the whole world that lies in wickedness.” 1129 They are described by their state before God: as righteous or wicked 1130—by their knowledge or ignorance of the Gospel: as spiritual or natural men 1131—by their special regard to Christ: as believers or unbelievers 1132—by their interest in the Spirit of God: “being in the Spirit, or not having the Spirit of Christ” 1133—by their habits of life: “walking after and minding either the things of the Spirit, or else the things of the flesh” 1134—by their respective rules of conduct: the word of God, or “the course of this world,” 1135—by the Masters whom they respectively obey: the servants of God, or the servants of Satan 1136—by the road in which they travel: the narrow way or the broad road 1137—by the ends to which their roads are carrying them: life or death—heaven or hell.1138 The line of demarcation, therefore, between these two classes, [despite the wide variety] belonging to each, is like that “great
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gulf” 1139 which separates the two divisions of the eternal state. There can be no more amalgamation between them than there is between light and darkness—between Christ and Belial. Nor is there any greater delusion for the consciences of the unconverted, or greater perplexity to the sincere but unintelligent Christian, than an indiscriminate application of the Gospel to them both in one general mass.1140 Nor again—is the bold tracing of this broad line sufficient for our purpose. To many who would not dispute its correctness, it would bring no conviction. The painter’s broad stroke is wholly insufficient to give an accurate likeness. The sweeping terms of saint and sinner bring no intelligible discrimination, without due regard to the spiritual characteristics of each division in their more circumstantial delineation. It is only by this minute accuracy, that each class will be brought to stand on his own side of the line laid open before him. Misconception, indistinctness, or indecision, greatly encourages the self-deceiving of the heart on the one side, and the scrupulosity1141 of unbelief on the other—two serious hindrances to the spiritual welfare of our people.
Nor is it less important to separate between the professing and the true Church. This line also is distinctly drawn by our Lord.1142 Every part of the Christian character has its counterfeit. How easily are the delusions of fancy or feeling mistaken for the impressions of grace! The genuineness of the work of God must be estimated, not by the extent, but by the influence, of Scriptural knowledge—not by a fluency of gifts, but by their exercise in connexion with holiness and love. Brainerd (no man had a clearer insight into counterfeit religion than he) excellently remarked—‘that much more of true religion consists in deep humility, brokenness of heart, and an abasing sense of lack of grace and holiness, than most who are called Christians imagine.’—‘He spoke’ (as his biographer informs us) ‘with much detestation of that pretended experience of religion, which had nothing of the nature of sanctification in it; that did not tend to strictness, tenderness and diligence in religion, to meekness and benevolence towards mankind; and that was not manifested by modesty of conduct and conversation.’ He emphatically enforced the importance of this
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discrimination upon a probationer for the Ministry—‘Labour’ (he said) ‘to distinguish clearly, upon experiences and affections in religion, so that you may make [out] a difference between the gold and the shining dross. I say, labour here, if you would ever be a useful Minister of Christ.1143 We would remark the importance of giving vital and distinctive marks of the Christian character—while yet in a state of imperfection. For to describe them in their perfect state would be to confound the standard, with the measure of attainment; and by drawing the saint as an angel, it would invalidate the title and confound the assurance of the humble believer. The study of the frame and moving principles of the human mind will throw light upon many perplexing cases; and enable us to mark the influence of bodily passions, constitutional temperament, or disordered imagination, in obscuring or counterfeiting genuine piety.
But we must also regard the different individualities of profession within the Church. And here again, our Lord’s parabolical1144 description of his earthly kingdom assists us.1145 The Apostolic Ministry also, following the same pattern, marks these subdivisions in the Church.1146 And doubtless in the treatment of some, it is important to ascertain the stage of the Christian life; the degree of strength or weakness, of faintness or overcoming in the spiritual conflict; of advancement or retrogression in evangelical holiness; of growing distinctness or obscurity in the apprehensions of truth; of decided separation from the world, or remaining conformity to it; of increasing glow or decline of the love of Christ in the soul. The Minister (as Bishop Hall remarks) must discern between his sheep and wolves; in his sheep, between the sound and unsound; in the unsound, between the weak and the tainted; in the tainted, between the nature, qualities, and degrees of the disease and infection; and to all these he must know to administer a word in season. He has antidotes for all temptations, counsels for all doubts, evictions for all errors, for all languishings. No occasion, from any altered state of the soul, may find him unfurnished.’ 1147 ‘The epidemic malady of our nature’ (as admirably observed by a writer recently referred to) ‘assumes so many shapes,
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and appears under such a variety of symptoms, that these may be considered as so many distinct diseases, which demand a proportionate variety in the method of treatment; nor will the same prescription suit all cases. A different set of truths, a different mode of address, is requisite to rouse the careless, to beat down the arrogance of a self-justifying spirit, from what is necessary to comfort the humble and contrite in heart: nor is it easy to say which we should most guard against: the infusion of a false peace, or inflaming the wounds which we ought to heal.’ 1148
A defect of this discrimination must greatly impede our success. For it is not the general virtue of medicine, but its suitable application to the disease, that heals, though perhaps with painful efficacy. A practitioner, who had one sovereign remedy for every complaint, without regard to the patient’s age, constitution, or habit, would be thought, as Baxter says, ‘a sort of civil murderer.’ Much more, we would deprecate the spiritual application of this promiscuous regimen inasmuch as the fatal result would be—not for time, but for eternity.1149
VI.—DECIDED PREACHING OF THE GOSPEL.
The power even of a Scriptural exhibition of truth is often materially weakened by an indecisive mode of statement. The doctrines of the Gospel appear to be allowed and set forth; but it is done in so feeble and hesitating a tone, that it evinces either a careless investigation into their character, a doubtful opinion of their truth, or an indistinct apprehension of their value and efficacy. Such a representation awakens little interest, and produces no effect. Our people feel little obligation to receive what (from
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the spiritless mode of presentment) seems to be of minor importance. At least it is not worthy of inconvenient consideration, or expensive sacrifices. In many views of human corruption, or the grand doctrine of justification, or the work and influence of the Spirit, it would be difficult to detect any positive contrariety to Scripture. Yet there is an evident deterioration from the “full assurance” with which our reformers laid these down as the primary doctrines of the Gospel, indispensable to the character, hope, and establishment of the Christian. There is an excessive caution in fencing and guarding their statement. The offensive spirituality of terms is covered in the garb of a more popular theology; and the distinct recognition of the cardinal points is so greatly obscured that, although there is no actual pulling down of the house, there is a palpable lack of power to build it up. This indecisive tone may be partially traced to an undue regard for human standards that, in some measure, takes the place of an entire submission to the word of God. For it is only when we stand upon the whole ground of Scripture, that we can make those strong and constant appeals “to the law and to the testimony,” which characterize a decided view of the Gospel, and enable us to deliver it in a clear and decided manner. It is not enough for us to speak the oracles of God. We must speak as the oracles;1150 “magnifying our office” by the undoubted confidence that “the Gospel which is preached by us is not according to man”—that our message is “not the word of man, but in truth, the word of God.” 1151 On the deeper and more mysterious points of the Gospel (on which difference of sentiment has always existed), Christian moderation and forbearance may be required. But on the grand fundamentals, an authoritative and decisive statement becomes us— not allowing a doubt to belong to our message, any more than to our own existence. Thus the Apostles and their fellow-labourers preached the Gospel. They had received it from the mouth of God; they were assured of its Divine authority; they delivered it despite all resistance1152 as a testimony, bringing with it its own evidence; and thus, “by manifesting the truth, they commended themselves to every man’s conscience in the sight of God.” 1153 The Apostle considered the charge of indecision, even in ordinary matters, to be so grave an accusation, and so injurious to his Ministry, that he felt himself justified in calling his God to witness, that in no
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respect had his word been fickle among them; but that his testimony had been consistent, decided, and unwavering.1154
Such—again—was his decided conviction of the truth of his own testimony, that he does not hesitate to curse himself, or even “an angel from heaven,” on the supposition that he could “preach any other Gospel than that which he had preached to them.” 1155 To those whom he detected undermining it, he “would not yield submission, not even for an hour, that the truth of the Gospel might continue with” the church. No, when he met with an opponent to the liberty of the Gospel in the person of an Apostle—“he withstood him to his face,” even before the whole Church, “because he was to be blamed.” 1156 Yet this was the same Apostle, who in matters of lesser moment, was ever ready to “become all things to all men, that by any means he might save some;” 1157 the same apostle who would give up the use of meat to the end of his life, rather than put a stumbling-block in the way of a weak brother;1158 and who would circumcise Timothy in condescension to the infirmities and prejudices of his brethren, to gain a more conciliating access to their hearts.1159 This was he, who in his own spirit, was “gentle among his people, as a nursing-mother cherishes her children;” yet who could not endure among them any perversion of doctrine, or laxity of practice, without the severest rebukes and most fearful threatenings.1160 So important is it that the character of decision should be—not our own spirit—“lording over the Lord’s heritage,” or “having dominion over their faith” 1161 (a spiritual exercise of the power of the princes of this world1162); but “the meekness and gentleness of Christ” who, though “the servant of all,” yet as the messenger of God, “spoke as one having authority.” “We speak” (he said on one occasion) “what we know: and we testify of what we have seen.” 1163 “Since we have the same spirit of faith,” (said his chosen Apostle) “according to what is written, I believed and therefore I spoke; we also believe, and therefore speak.” 1164
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