Vii.—Love—The Spirit Of Scriptural Preaching.

Vii.—Love—The Spirit Of Scriptural Preaching.

CHAPTER VI. THE SPIRIT OF SCRIPTURAL PREACHING.

A thoughtful study of the Gospels and the Acts of the Apostles, will afford the best illustrations of this subject. Our Lord’s Ministry furnishes the perfect example of which the Apostolic Ministry exhibited a close detailed imitation. Therefore, being entrusted with the same commission, opposed by the same hindrances, and sustained by the same promises as the first Ministers of the Church, an attentive consideration of their spirit must be replete with this most important instruction and support. A few leading particulars will be specified which may be filled with advantage, even in the most contracted sphere of the Christian Ministry.

I.—BOLDNESS—THE SPIRIT OF SCRIPTURAL PREACHING.

Our Lord’s pungent addresses to the Scribes and Pharisees¹²¹⁰ exhibit the boldness of a Christian Ministration. The same spirit in the Apostles—unaccounted for in human estimations¹²¹¹—confounded their judges to their face.¹²¹² Witness Paul before Felix—a prisoner

268 VIEW OF THE CHRISTIAN MINISTRY

on his trial for life—“no man standing by him”—hated even to death by the influential body of his countrymen; yet, mean and in peril, looking his Judge in the face, with the power of life and death in his hands, and—remembering only the dignity of his office—delivering to this noble sinner and his guilty partner the most personal and offensive truths.¹²¹³ How this splendid example of Ministerial boldness “magnified his office!” For what can be more degrading to our Divine commission, than fearing the face of men? What unmindfulness it argues concerning our Master’s presence and authority, and our high responsibilities, as “set forth for the defence of the Gospel!” ¹²¹⁴ The independence that disregards alike the praise and the censure of man, is indispensable for the integrity of the Christian Ministry.

Luther would have been tolerated on many truths of general application; but his bold statements about justification could not be endured. How different from Erasmus who, though a layman, delivered his doctrines ex cathedra, yet with an unworthy carefulness to avoid inconvenient offence! But the question is not how our people may be pleased; but how they may be warned, instructed, and saved. We would indeed strongly rebuke that modesty which makes us ashamed of our grand message: or that tremulous timidity which seems to imply that we are only half-believers in our grand commission.¹²¹⁵ To keep offensive doctrines out of view, or to apologize for the occasional mention of them, or to be over-cautious respecting the rudeness of disquieting the conscience with unwelcome truth; to compromise with the world; to connive at fashionable sins; or to be silent where the cause of God demands an open confession—this is not the spirit which honours our Master, and which he “delights to honour.” ¹²¹⁶

The reproof of sin is an important part of Ministerial boldness. Even the courtesies of life never restrained our Lord from this office. The Pharisees’ dinners were made the seasons of rebuke, and never used as an excuse for declining it.¹²¹⁷ The Scriptural rules and exhortations in the Ministerial Epistles show that when occasion required, it should be public ¹²¹⁸ as a warning to others—sharp, ¹²¹⁹

WISDOM, IN THE PREACHING OF THE GOSPEL. 269

as a means of conviction to the offender—with authority,¹²²⁰ in our Master’s name—with love,¹²²¹ in the hope of ultimate restoration. It should, however, always be aimed at the sin, not at the sinner. There was no need for the Apostle to make any personal allusion to Felix. Conscience told the trembling criminal—“You are the man.” ¹²²²

Yet it is not every kind of boldness that commends the glory of our message, and the dignity of our office. It is an affected faithfulness that makes a merit of provoking hostility to the truth—(a temper more closely connected with a man’s own spirit than with the Gospel)—it is a presumptuous rashness that utters the holy oracles without first thinking of what is most fitting to say, or most likely to be effective. [What avoids these]¹²²³ is a spiritual, holy principle, combined with meekness, humility, and love, and with a deep consciousness of our own weakness and infirmities.¹²²⁴ This spirit is “a door of utterance”—a door shut till the Lord opens it—a matter of special difficulty—and therefore a subject of special prayer, both with the Minister and with the people on his account.¹²²⁵

This Ministerial boldness is fenced on either side by warning and encouragement.¹²²⁶ Yet many probably know and even feel more truth than they have courage to preach. Do we want then a further motive? Think of the despised Saviour in the judgment hall, “before Pontius Pilate, witnessing a good confession” ¹²²⁷—an example of fidelity enough to make a coward bold!

The deficiency of this spirit lowers us in the estimation of our people, as time-servers whose moral and religious integrity alike are suspect. Many who love the ‘smooth things’ we would ‘prophesy,’ would despise us in their hearts for accommodating their sinful indulgences; while Christian boldness awes the haters of our message, secures the confidence of the true flock of Christ, and approves our conscience in the sight of God.

II.—WISDOM—THE SPIRIT OF SCRIPTURAL PREACHING.

“Wisdom”—observes the wise king of Jerusalem, who knew its value in public instruction—“is profitable to direct.” ¹²²⁸

270 VIEW OF THE CHRISTIAN MINISTRY

We may be useful without learning, but not without wisdom. This was a part of our Master’s furnishing for his work,¹²²⁹ to which the multitude, and even his enemies, bore ample testimony.¹²³⁰ His sermons were fraught with solemn, weighty, unmingled truth, judicious appeals to Scripture, an intimate acquaintance with the heart, and a suitable adaptation of incidental occurrences to the great end of his mission;¹²³¹ so that in every view, it manifested the “wisdom of God.” In the same spirit his Apostle bore testimony to his own labours; “teaching every man in all wisdom, that he might present every man perfect in Christ Jesus.”¹²³²

The wisdom of our public Ministration includes the character of our compositions—they should be such, that the lowest may understand them, and the intelligent may have no cause to complain; that the weak may not be offended, nor the captious¹²³³ gratified. There must be unity of subject, so that the minds of our hearers may not be distracted; perspicuity of arrangement, so that they may enter into every part of the subject; and simplicity of diction, so that no part of it may be concealed by artificial language. The precise view of the mind of the Spirit in the text itself will naturally give unity to the subject. Discernment of its distinct character will facilitate its arrangement. The infusion of its spirit (whether of an energetic or tender kind) will of itself lead to suitable “plainness of speech.” ¹²³⁴

Thus the judgment arrives at a clear perception of the subject—the will has a ready ground for assent—the affections an intelligent and practical excitement—the memory a stronger habit of retention—the conscience an awakened exercise. And though we would not ascribe innate efficacy to the best disposition of our great subject, yet we must deal with rational man through a rational medium. On the other hand—when the unity is disturbed by the intermixture of different points and the dissociation of the several parts—when the arrangement is filled with general matter, without explicating the main heads of the discussion—when there is little moulding of the mind into the spirit of the subject—then it will lack clearness, sympathy, and power of application. Yet mechanical uniformity—treating all subjects in the same precise method—greatly fails in its effect. Sound wisdom

WISDOM, IN THE PREACHING OF THE GOSPEL. 271

will make use of the best rules, and the settled principles of composition; at the same time taking care that their influence does not crush the powers of imagination, or weaken the force of a free and natural address to the conscience.

“Preaching Christ in wisdom” implies a just and connected view of truth. “A wise master builder” not only lays a right foundation, but he “takes heed how he builds on it.” He marks the different qualities of his materials;¹²³⁵ placing the doctrine at the foundation, and building duties upon it as a superstructure of lively stones, growing up into a holy edifice.¹²³⁶ He will guard equally against confounding what God has distinguished, and putting asunder “what God has joined together;” not halting on the verge of truth in scrupulous timidity, nor presumptuously overleaping the sacred barrier. He may often see a reason to insist on some points with more detail than others; but he will carefully bring every part into its Scriptural prominence and connexion, instead of rashly assaulting one part with another—(the fruitful source of heresy)—thus making proper use of the whole “for doctrine, for reproof, for correction, and for instruction in righteousness.” ¹²³⁷

This wise exhibition of the Gospel is of the highest moment. Many will patiently listen to its practical enforcements, who cannot endure its doctrinal statements—such as the sovereignty of God—his free election of his people—justification by the righteousness of Christ—the utter insufficiency of works as the ground of trust—the helplessness of man in the act of turning to God—and the indispensable need of heavenly influence to incline his heart. Many, on the other hand, gladly receive the more mysterious doctrines of the Gospel, while they revolt from its invitations, and stigmatize as legalistic, any inculcations of the law as the rule of life or of evangelical repentance and holiness. Now both these extremes proceed from the same principle—a proud determination to receive only a part of the counsel of God. Both need the same corrective—a full, well-proportioned, and connected display of truth—opposing the notions of self-sufficiency, without weakening the obligations to duty; enforcing these obligations, without entrenching upon the Sovereignty or the freeness of Divine grace; cutting down self-righteousness by the perfection of the work of Christ, and cutting down Antinomianism by the glory of his example.

272 VIEW OF THE CHRISTIAN MINISTRY

Great indeed is the wisdom required in setting forth the analogy of faith, and the connected chain of doctrine. And from a deficiency of this just distribution of truth, much and dangerous error has arisen. The foundations of holiness have been weakened by severing the doctrine of grace from its use and end; by leading men to rest upon its notions, while they neglect its holy influence; or by insinuating a carelessness of the evil and consequences of sin from the misconceived doctrine of forgiveness. The wise Ministration of the Gospel connects the full display of mercy with a deep and humbling sense of sin. A free pardon will be watered with tears; the sin that is forgiven will also be detested and crucified; and the Gospel will be clearly seen as the only principle of holiness both of heart and life.¹²³⁸

The exhibition of a correct standard both in doctrine and profession belongs to this subject. In doctrine it should be remembered that every truth is not of equal importance; and that no single truth, unconnected with the rest, constitutes the Gospel. The force even of important truth (such as election, imputed righteousness, or Christian assurance) is much enervated¹²³⁹ by exclusive inculcation; while the beauty of the whole system is marred by insisting upon unconnected portions. If large integral parts of Scripture (such as the several Epistles to the Churches) are studied in simplicity and prayer, we should at once discover the main subjects that filled the minds of the inspired writers; and also the precise proportion which our favourite views bear to the whole “counsel of God” thus laid open before us.¹²⁴⁰ We should thus mark the difference between Scriptural doctrines and Scriptural statements, and observe that points—Scriptural in their place and proportion—may become unscriptural by their disproportioned and unnatural application. We shall thus learn also to preach cautious, and yet unfettered truth, reverencing Scriptural guards,¹²⁴¹ but watching against those human fetters which sometimes restrain the freeness of the Gospel because there is undue apprehension

WISDOM, IN THE PREACHING OF THE GOSPEL. 273

of consequences. Our work is not to make or improve the Gospel; but to simply and fully preach it. A distinct standard of truth in its individual application is also of great moment—not merely inculcating certain qualifications (such as regeneration, faith, repentance) as indispensable to salvation: but—like “an interpreter, one among a thousand” ¹²⁴²—explaining their true character and properties, and directing the attainment and establishment of them.

As to the standard of profession—the reality and substance of the Gospel mainly consists in its spiritual character, which lays open the secret ways of sin: in forgetting God, neglecting Christ, quenching the Spirit, and having enmity to the law; in their stead, spiritual character inculcates holiness in all its detail in the inward parts. Yet we should be careful here not to set our standard too low, or too high—to insist upon nothing as evidence of the Christian character, merely because of a decorous, amiable, natural disposition; or on the other hand, to point to the lowest germ of sincerity as decisive evidence of the work of God—distinguishing between the existence of grace, and the degrees of grace—and remembering that there are babes, as well as young men and fathers, in the family of God.¹²⁴³ By deviating from the Scriptural standard on either side, we “slay the souls that should not die, and save the souls alive that should not live; we make the heart of the righteous sad, whom the Lord has not made sad; and strengthen the hands of the wicked, by promising him life.” ¹²⁴⁴

We remark here also the importance of a correct application of our message—like a faithful and wise steward ¹²⁴⁵—faithful in “giving the portions;” “wise” in the seasonable mode, time, and objects of distribution—in the discernment of the particular truth, the argument, the method, the words, and the utterance, best adapted for instruction and edification. How different were our Lord’s discourses to the Scribes and Pharisees, those to the multitude, and those to his disciples; as well as his more private treat-

274 VIEW OF THE CHRISTIAN MINISTRY

ment of individual cases! How accurately also did the Apostle accommodate the method of his Ministerial application to the temper of his people! ready to “change his voice” to the occasion, and to “come to them,” as their circumstances might require, with a rod, or in love, and in the “spirit of meekness.” ¹²⁴⁶ Thus the Minister must not only state his commission, but adapt it to the different temperaments of his people; though (as Dr. Campbell has well observed) ‘the more mixed the auditory, the greater the difficulty of speaking to them with effect.’ ¹²⁴⁷ Yet he would be most unskilful if he applied to the humbled sinner the corrosives of the Law, instead of the balm of the Gospel; or to spread before the desponding soul a full view of his difficulties, instead of administering the cheering cordials and sustaining encouragements of the Gospel. This would indeed be, unlike his Master, to “break the bruised reed, and quench the smoking flax.” On the other hand, he would be most unfaithful if—instead of rousing slumbering sinners by “the terror of the Lord”—he lulled them into deeper slumber by an exclusive display of Christian privileges; or if he comforted the presumptuous professor with the stability of the Divine engagements, instead of warning him of the fearful danger of self-deception. Perhaps a wise intermingling of the two prominent systems in the Church may be of important service to the disciples of both. The Calvinist, from the abuse of his principles, may be in danger of false security, and may need some wholesome exhortations to holy fear from the opposite system; while his own system may furnish to the Arminian some important views of the Sovereignty of God, and the freeness and simplicity of the Gospel, to neutralize the principles of self-dependence and self-sufficiency. Thus ‘it is possible, that the truly Scriptural statement will be found, not in an exclusive adoption of either, nor in a confused mixture of both, but in the proper and seasonable application of both; or (to use the language of St. Paul) in “rightly dividing the word of truth.” ¹²⁴⁸

In his extended course, the Minister must skillfully impersonate a variety of characters: becoming a Boanerges, or a Barnabas—having a word for the worldly, and for the spiritual; for the self-righteous, and the contrite; for the wise, and for the unwise; for the weak, and for the strong; for the presumptuous, and for the

WISDOM, IN THE PREACHING OF THE GOSPEL. 275

Doubting; for the mourner and for the rejoicing. “A word fitly spoken” for each, will be “like apples of gold in pictures” (or frames) “of silver.” ¹²⁴⁹ “Of some,” that have been beguiled, he must “have compassion; making a difference” between them and obstinate offenders. “Others” he must “save with fear, pulling them out of the fire.” ¹²⁵⁰ Indeed it will not always be wise to persevere in the same treatment with the same cases. Spiritual applications, like medical applications, require occasional change to strengthen the system; and thus the applications must be varied to meet the ever-varying exigencies of the several cases.¹²⁵¹ And here he will find that it is not enough to cultivate his own gift—whether for the Church or for the world—(which, however valuable, grasps only half the compass of his sphere) he must set himself in diligent prayer and industry to cultivate the opposite gift. How successful the Apostle John was in this effort! Who would ever have thought that his Epistles had been written by a “Son of Thunder?” ¹²⁵² We sometimes indeed hear the peal in the sound of solemn rebuke and warning. But their main characteristic is the endearing enforcement of “a Son of Consolation.” Thus must we endeavour to apply our Ministry upon the broad ground of universal adaptation, maintaining a just equipoise¹²⁵³ and combination of spiritual gifts, “that the man of God may be perfect, thoroughly furnished for all good works.” ¹²⁵⁴

No less illustrative of the Scriptural wisdom of the pulpit Ministry, is the adaptation of instruction to the different stages of Christian progress. The gospel is not taught by one or more lessons, so as to render further instructions unnecessary. The Apostle compares the elementary truths to “milk,” the proper and necessary nourishment “for babes;” the deeper and more mysterious doctrines to “strong meat,” adapted to the adult spiritual state, when experience is more exercised, and the judgment is more matured.¹²⁵⁵ Our Divine teacher gently led his scholars from the simpler to the higher truths, “as they were able to bear them.”¹²⁵⁶

276 VIEW OF THE CHRISTIAN MINISTRY

But human teachers too often fail in forbearance to the weakness of young converts. Expecting them to learn and receive everything at once, contrary to the Apostolic prescription, they offer “strong meat” to the “babes;” and thus seriously injure their spiritual constitution by a course of unsuitable diet. Yet while giving “milk to babes,” we must not forget to distribute meat to adults. The Apostle deemed it necessary to go on from “the doctrine of repentance,” (the subject of his Master’s early Ministry) “to perfection”—not indeed giving it up as unnecessary, but “leaving” it, as the builder leaves the foundation, when advancing the building to completion.¹²⁵⁷ Dr. Owen well observed—‘It is the duty of Ministers of the Gospel to take care, not only that the doctrine which they preach is true, but also that it is seasonable with respect to the state and condition of their hearers. In this consists no small part of that wisdom which is required in the dispensation of the word.¹²⁵⁸

Indeed, much wisdom is required for this diversified application. In our private Ministrations we can individualize each particular case; but in public addresses, to hearers of different capacities and states, when an invisible agency is actively diverting the word from its course, the difficulty is painfully felt. Frequently the tender “reed is bruised” by a word of seasonable application to the thoughtless or the backsliding; while the promises, too hastily rejected by the self-condemning penitent, are eagerly seized by the presumptuous, to bind the spirit of slumber more strongly upon their consciences.

This mode is sometimes unjustly exposed to the imputation of unfaithfulness. ‘Some men’ (as Mr. Cecil remarks) ‘seem to think that in the choice of a wise way there always lurks a trimming disposition.’ ¹²⁵⁹ There is doubtless considerable danger of adulterating the Gospel under the cover of prudence, and in the well-intentioned endeavour to commend it to the endless diversity of cases. But there is an important distinction between rational contrivance, and Christian accommodation. As Mr. Cecil again remarks—‘It is a foolish project to avoid giving offence; but it is our duty to avoid giving unnecessary offence.’ Seeking to be

WISDOM, IN THE PREACHING OF THE GOSPEL. 277

acceptable is by no means inconsistent with faithfulness. Why should we not, following the example of the royal preacher, “seek to find acceptable words;” ¹²⁶⁰ “keeping back nothing that is profitable,” but with “the wise man’s heart discerning both time and judgment;” ¹²⁶¹ avoiding an irritating and repulsive mode of statement; and labouring to distribute unpalatable truths in the sweetness of persuasion, compassion, and sympathy? “In doctrine,” let us “show incorruptability;” ¹²⁶² in mode, acceptableness; like our heavenly Pattern, considering not so much what we are able to say, as what our people are able to hear.¹²⁶³ The Preacher’s “acceptable words were upright—even words of truth;” so consistent is Ministerial conciliation when it does not lead to compromise with Christian wisdom.

The state of our people will also influence the tone of our Ministrations. We must deal out “present truth” ¹²⁶⁴—truth (like the doctrine of justification under the existing circumstances of the Galatian Church) adapted to the present emergency. Again—though truth itself is unalterable, its mode of presentment allows for much variation. It may be brought out in the form of doctrine, precept, warning, encouragement, or privilege. It may be set forth in statement or figure; it may be illustrated by a parable; deduced from a miracle; substantiated in a Scripture character; displayed in type or prophecy; delivered from the mouth of the Lord or of his Apostles—and with equal simplicity and faithfulness in all these different modes. What a diversity of gifts we observe in the Apostles! Peter acknowledges it in the case of himself and his “beloved brother Paul.” ¹²⁶⁵ The contrast between the Epistles of Paul and James, on the same doctrine of justification, is even more striking. In the general complexion of his Epistles, James, though less doctrinal than his brother Paul, wrote under the same inspiration; he could commend himself by his “manifestation of the truth” with equal confidence “in the sight of God.” Contrast again Paul with himself—Paul at Antioch, and Paul at Athens—Paul before Felix, and before Agrippa.¹²⁶⁶ Compare the Epistles to his Gentile churches with each other,¹²⁶⁷ and with his

278 VIEW OF THE CHRISTIAN MINISTRY

Epistle to his own countrymen; not communicating different systems of truth, but the same system in different modes; not abandoning any point of truth, but adapting the mode of its distribution to the circumstances of the respective churches; in all cases “according to the wisdom given unto him;” and in all his Ministrations with Divine power and success.

We may also refer here to the influence of our Christian temperament upon the character of our Ministrations. It is natural, and under due regulation it is important, to carry the particular bias of our mind into our Ministry. Every man is formed to think, and speak, and write in a manner of his own; and he will be far more useful in preserving his own manner (improved by comparison with others, but never wholly forsaken), than by enslaving himself to some popular mode. But let it be known, watched, balanced. It has its evils as well as its advantages. A speculative mind is apt to speculate in sacred Ministration—to discuss subjects in a train of argumentation, which divests them of their heavenly unction and simplicity. An accomplished mind may be in danger, even in the evangelical field, of furnishing more food for the imagination than for the immortal soul. A doctrinal Preacher mainly confines his Ministration within his favourite chapters and class of subjects. An experiential Preacher, awakened by the terrors of the law, will imbue his preaching more with the character of alarm, than of tenderness. Or if he has been “drawn by the bands of love,” he may be led almost unconsciously to omit the “persuasive” influence of “the terror of the Lord.” ¹²⁶⁸ A practical Preacher, having seen the loose profession resulting from exclusive views of doctrine or experience, perhaps leaves his statements bare, or imperfectly connected with either. An applicatory Preacher may fail in giving clear and connected statements of doctrine. A discriminating Preacher may be in danger of perplexing his hearers with refined distinctions drawn more immediately from his own spiritual exercises, than from the clear system of the word of God. A decided Preacher will need a deep tincture of humility, forbearance, and love, or else his “zeal will be without knowledge,” and his labour will prove to be the occasion of almost unqualified offence. It is

PLAINNESS IN THE PREACHING OF THE GOSPEL. 279

therefore an important exercise of Ministerial wisdom, not to frame our preaching according to the bias of our own mind, without great self-distrust, much earnest prayer, and a clear persuasion, so that it embraces within its range the converted and the unconverted alike, and is equally calculated to awaken and to establish; to “add to the Church,” and to strengthen in the Church, “such as shall be saved.”

III.—PLAINNESS—THE SPIRIT OF SCRIPTURAL PREACHING.

The spirit of preaching consists in its adaptation to the subjects of instruction. It may be Scriptural in its statements, experiential in its character, and practical in its enforcement. It may have all the features of discrimination and decision. But if it is not intelligible in its mode of address, it must fail in application to the objects proposed. Philip Henry was deeply sensible of the necessity of plain preaching—‘We study how to speak’ (he said, at the commencement of his Ministry) ‘so that you may understand us; and I never think that I can speak plain enough when I am speaking about souls and their salvation.’ ¹²⁶⁹ Our Lord’s discourses—without any of the artificial pomp of oratory, and with a profusion of imagery—are a perfect model of simplicity. Never was there a more plain and popular Preacher. The most sublime truths are illustrated by the most familiar comparisons from the objects around him. The beautiful figures interspersed in the sermon on the Mount were probably drawn from the objects which his elevated situation placed before him; ‘such as a city set upon a hill; persons manuring the fields with salt; the sun shining on all the fields without distinction; the fowls flying in the air, and the lilies growing about him.’ ¹²⁷⁰ Most of his parables also were drawn from the same natural sources. Even children’s play was made to minister conviction to his hearers.¹²⁷¹ The fields, under his observant eye, were made fruitful in spiritual instruction;¹²⁷² and wherever he moved, he was the Teacher of the people according to their way and capacity. His Apostles closely followed in his steps. They felt themselves “debtors to the unwise,” as well as

280 VIEW OF THE CHRISTIAN MINISTRY.

“to the wise.” ¹²⁷³ They would neither sink beneath the dignity of their subject, nor soar above the capacities of their people. They “used great plainness of speech.” ¹²⁷⁴ Their mode of teaching, though with considerable difference of style, was brought down to the reach of the lowest intelligence. Paul dealt much in illustration, never remote, and always on subjects he knew his people were conversant with. The Grecian games furnished useful and pointed instruction to the churches in the neighbourhood of these pastimes, or who were interested in them.¹²⁷⁵ James, in the same style of writing, crowded together the most familiar illustrations in the exhibition of a single point.¹²⁷⁶ Peter and John were plain and didactic. Jude, so far as we can judge from one short epistle, is energetic and expressive. All of them, however, in their language and turns of sentiment, are distinguished by a remarkable perspicuity, never above the ordinary level—plainness without familiarity. The discourses of the Christian Fathers were generally of the same character. Augustine’s discourses are remarked to be the most simple of all his works.¹²⁷⁷ He often interrupted them, to explain what might seem to be beyond the capacity of his hearers; who would, on the other hand, sometimes express their intelligent satisfaction with his meaning. The Homilies of Chrysostom and others of that day were so called, as being delivered in a familiar and conversational mode. The sermons of our Reformers (judging from the book of Homilies and other specimens, and making allowance for the phraseology of the times) are admirable specimens of a style equally simple, forcible, and interesting. Luther tells us that when asked by Dr. Albert the best way of preaching before the elector—‘I said—Let all your preaching be in the most plain manner. Do not look to the prince, but to the plain, simple, and unlearned people of which cloth the prince himself is also made. If in my preaching I were to speak as to Philip Melancthon, or other learned doctors, I would work little good. I preach in the simplest sort to the unskilful, and the same gives content to all.’ ¹²⁷⁸

PLAINNESS IN THE PREACHING OF THE GOSPEL. 281

One of the ancient prophets was commanded—“Write the vision, and make it plain upon tables, that he may run that reads it.” ¹²⁷⁹ That this command may have its due effect, we must pay attention to style, subject-matter, and mode of address.

A plain style is most suitable for the expression of plain things. Here probably many of us have much to learn. Education has formed our minds into a mould so different, and given us a language so remote, from familiar usage, that there must be a great, and possibly an uncongenial, change in our flow of thought and composition; and yet without losing that vigour and liveliness necessary to arrest attention. In fact, we must be learners among our people, before we can hope to succeed as teachers. We must “condescend to men of low estate,” ¹²⁸⁰ to study their minds, habits, and phraseology; never use a hard word where a plain one can be found; giving proper words in their proper places; short sentences, and specially simple ideas; for many will comprehend, or successfully guess at, the meaning of a hard word, who would be baffled by a complex idea. ‘Parenthesis and circumlocution’¹²⁸¹ (it is justly remarked), ‘deprive expression of its edge: and the idea, attenuated by frequent tropes and figures,¹²⁸² arrives at the mind of the hearer, like an arrow spent in its flight;’ ¹²⁸³ it serves rather to startle than impress. Archbishop Seeker judiciously recommends (as a means of winning the attention of our people) ‘to make our sermons extremely clear. Terms and phrases’ (he remarks) ‘may be familiar to you, which are quite unintelligible to them; and I fear this happens much oftener than we suspect; therefore guard against it. Your expressions may be very common, without being low; yet, employ the lowest expressions (provided they are not ridiculous) rather than not be understood.’ ¹²⁸⁴ It is a frequent mistake to take too

282 VIEW OF THE CHRISTIAN MINISTRY

much for granted. Fenelon’s remark is applicable to many Protestant congregations—‘that there are always three quarters of an ordinary congregation, who do not know those first principles of religion, with which the preacher supposes everyone to be fully instructed.’ ¹²⁸⁵ We must remember that our commission extends to the explanation of the words, as well as the things, of God. The meaning is hidden in the word, and it cannot be discovered without it. There are many important Scriptural terms whose meaning is little, if at all, understood by the mass; so that a lack of brief verbal explanation is often a great hindrance to edification. We must not judge the extent of the people’s information by our own. ‘Have you understood these things?’ ¹²⁸⁶—would often be a seasonable inquiry; while the expression of a wish to be understood would be attractive and engaging. After all, a popular view of the simplest elementary principles is the best introduction to more extended and accurate views of truth.

Nor is this style of simplicity degrading to the most intellectual mind. We could do no more with “the tongues of angels,” than communicate our ideas intelligibly to one another—an exercise which many preachers of excellent literary endowments have found to require considerable pains and diligence.¹²⁸⁷ Not, that, in our

PLAINNESS IN THE PREACHING OF THE GOSPEL. 283

labour for “plainness of speech,” we would strip the Gospel of its dignified terseness, beautiful figures, and heavenly elevation. Nor would we recommend a style of naked simplicity in our addresses. Our Lord’s example, as that of the simplest Preachers, seems to recommend an infusion of the illustrative style into our discourses. And indeed, natural images furnish most useful elucidation of spiritual things, by their palpable exhibition to the senses. The study of Scripture metaphors will give a correct mode of illustration, in marking their exquisite adaptation to the subjects of reference. Remote images (from which no clear light can be obtained) should be avoided. Everything bordering on the ridiculous, light, or trifling, must be discountenanced as being utterly inconsistent with the dignity and holiness of the Sacred Volume, and ‘with that Divine and powerful delivery, which becomes him that speaks the oracles of God.’ ¹²⁸⁸ Only that which is serious has a tendency toward permanent edification.

The vanity of learned preaching is proved by its unproductiveness. The plainest preachers in a Christian spirit are commonly the most successful.¹²⁸⁹ We might as well think of adding clearness to light, as hope to embellish the simplicity of the Gospel by rhetorical expression.¹²⁹⁰ Such embellishments, if allowed at all, should be sparingly used.¹²⁹¹ King James aptly compared them in public discourses ‘to the red and blue flowers that pester the corn when it stands in the fields; more noisome to the growing crop, than beautiful to the beholding eye.’¹²⁹² The Apostle laid much stress upon “words easily understood.” How he would have rebuked as contemptible and trifling, the affectation of

284 VIEW OF THE CHRISTIAN MINISTRY

delivering common truths in an uncommon manner, of modernizing the language of the sacred volume,¹²⁹³ or exchanging it for classical phraseology; often “speaking in an unknown tongue,” and “shutting up the kingdom of heaven against men.” ¹²⁹⁴ Such terms (as Professor Campbell remarks) ‘give a learned dress to religion; but it is a dress that very ill befits an institution intended for the comfort and direction of all, even of the lowest ranks.’ ¹²⁹⁵ ‘Nothing indeed is so easy’ (as Jerome long since observed) ‘as to impose on an illiterate audience, whose habit is to admire what they do not understand.’ ¹²⁹⁶ But the garb used for this purpose ‘is often a cloak for ignorance. Of all the kinds of ignorance, learned ignorance is undoubtedly the most contemptible.’ ¹²⁹⁷ Indeed the influence of this unevangelical system would sink the true glory and dignity of the pulpit into a stage exhibition of self-display. ‘The sword of the Spirit’ (to use a terse illustration of an old Divine) is ‘put into a velvet scabbard, so that it cannot prick and wound the heart.’¹²⁹⁸

Plainness in the choice of our subjects marks also the spirit of Scriptural preaching. We may attend here to the excellent advice of the primitive Bishop Wilson—‘Avoid’ (he says) ‘such discourses and subjects, as would divert the mind without instructing it. Never consult your own fancy in the choice of subjects, but consult the necessities of the flock. I would rather send the hearers away striking their breasts than please the most learned audience with a fine sermon against any vice. How can it be truthfully said that “the sheep hear your voice,” when you speak of matters that are above their capacities, or in language and terms which they do not understand? Too often preachers perplex those whom they should instruct. There is a great deal of difference between people admiring the preacher, and being edified by his sermons.’ ¹²⁹⁹

PLAINNESS, IN THE PREACHING OF THE GOSPEL. 285

Metaphysical preaching would come under these criticisms. Dr. Dwight (a man of a strong natural bias against this character of preaching) admirably observes—‘All preaching of this kind is chiefly useless, and commonly mischievous. No ordinary congregation ever understood metaphysical subjects to any valuable purpose; and no congregation, it is believed, was ever much edified by a metaphysical manner of discussion.’ ¹³⁰⁰ We would not encourage a superficial treatment of more elaborate subjects; but let all reasoning be grounded on the simple principles of Scripture, rather than on inductive or excursive philosophy. All “intrusions into things which we have not seen” ¹³⁰¹—all questions not directly tending to edification (such as the Apostle calls “old wives’ fables,” “vain babblings,” “foolish questions” ¹³⁰²) are to be avoided. Every serious Christian must respond to the weeping complaint—“Your prophets have seen vain and foolish things for you;” ¹³⁰³ he must respond when he sees Ministers ‘picking straws in Divinity;’ ¹³⁰⁴ substituting husks for the bread of life; substituting scholastic or metaphysical distinctions, curious researches into antiquity, ingenious dissertations on the fitness of things, abstract proofs of the evidences of Christianity, elucidations merely critical of the sacred text—for the simple exhibition of the truth. ‘The hungry sheep look up, and are not fed.’ It is not “stones turned into bread;” but rather bread turned into stones. There is more nourishment in a single plain discourse on Christ crucified, than in these shadowy discussions, misnamed sermons, or [obscure] preaching of the Gospel.

We might refer to the plausible ground of dissent arising from this preaching, as a minor consideration for Ministers of the Establishment ¹³⁰⁵ (for our people will soon be tired of hearing what they do not understand); but a far higher responsibility is contracted for

286 VIEW OF THE CHRISTIAN MINISTRY

than dissent. It may be that the grammarian, the critic, or the theologian, approve our discourses. But to an illiterate congregation of perishing sinners, should we not use as the grand vehicle of our communication—“words easily understood?” If they do not understand their preacher, they “are destroyed for lack of knowledge.” For how can they be saved by the preaching of the Gospel in an unknown tongue? And how little account will be given the reputation of an accurate logician, deep theologian, or orthodox Divine, under the weight of this awful charge! ¹³⁰⁶

A plain mode of address is also included in the spirit of preaching. A lack of plain dealing with our people will inevitably betray their souls, and ours with them. We are engaged with them on subjects connected with eternity, on which mistakes are so various and so fatal. It is of higher moment, by far, that we should be useful rather than eloquent, that the watchman should blow the trumpet intelligibly rather than musically. Nothing is done until we bring them into immediate contact with their imminent, unseen, unsuspected danger. Let this plainness embrace all the variety of illustration, argumentation, appeal, and entreaty. Let it include the enforcement of every motive of terror and of love, of warning and of encouragement. But let there be a careful separation from pretentious embellishments,¹³⁰⁷ freedom from false principles of tenderness, and an unreserved devotion to the grand object of the Ministry—always applying the message of the Gospel in clear and uncompromising terms, and pursuing sin and Satan in a course of unwearied warfare until they are dispossessed of all their strongholds, and “every thought is brought into captivity unto the obedience of Christ.”

IV.—FERVENCY—THE SPIRIT OF SCRIPTURAL PREACHING.

To enlighten the mind, and affect the heart, are the two main ends of the Christian Ministry. The first demands wisdom and plainness—the second fervency—as the spirit of Scriptural preaching. This combination exhibits the Minister as “a burning and shining light”—‘the sun in his sphere’ (as Pavilion, the celebrated Bishop of Alet, describes him); ‘imparting the spiritual light of

FERVENCY IN THE PREACHING OF THE GOSPEL. 287

Divine truth, as well as the spiritual heat of Divine fervour.’ As to fervency—if it is natural to express ourselves with earnestness on subjects of deep and acknowledged interest—then much more so in the delivery of our great commission. ‘Nothing’ (says Baxter) ‘is more indecent, than a dead preacher speaking to dead sinners the living truth of the living God.’ It is surely better to be misapprehended as “beside ourselves,” ¹³⁰⁸ than not to deliver our message with some evidence of personal impression. As a matter of life and death—of eternal life and eternal death—it is connected with the most powerful motives, and it acts upon the most influential principles of the heart. Charles V remarked about one of the German Reformers—‘He preached with such spirit and devotion, as might almost serve to make the very stones weep.’ Such was the spirit of our Great Master,¹³⁰⁹ and of his chosen Apostle.¹³¹⁰ The same spirit constituted the main power of Whitfield’s Ministry. There have been men of like unction, faith, and prayer—men whose views of the gospel have been equally comprehensive, and whose love for souls has been equally fervent; but it was the picture of his whole soul pourtrayed in his countenance;¹³¹¹ his expressions cast into the most awakening and penetrating forms; the solemnity of his address; the deep feeling from within, bursting forth in every word, streaming in his eyes, and breathing an energy of love throughout the effusions of his overflowing heart—this it was that convinced the listening throngs that he was not trifling with them. They caught sympathy with his natural eloquence, and in thousands of instances, “the flint was turned into a fountain of waters;” and his Ministry was life from the dead “to his fellow-sinners.” ‘This faculty of moving hearers thus’ (Archbishop Seeker remarks) ‘is a most valuable blessing. And those who have but little of it, may considerably improve it by labouring to affect themselves more deeply with what they would say, and thinking what methods of saying it would be most persuasive.’

288 VIEW OF THE CHRISTIAN MINISTRY

But (as he elsewhere observes) ‘smooth discourses’ to our people, ‘containing little that awakens their drowsy attention, little that enforces on them plainly and home “what they must do to be saved,” leave them as ignorant and unreformed as ever, and only lull them into a fatal security.’ ¹³¹² Even Bishop Warburton decides that ‘a pathetic address to the passions and affections of penitent hearers, is perhaps the most operative of all the various speeches of instruction.’ ¹³¹³ George Herbert’s Parson, ‘when he preaches, procures attention by all possible art: by earnest speech, it being natural for men to think that where there is much earnestness, there is something worth hearing.’ ¹³¹⁴ Visible impression upon ourselves gives inexpressible weight to our subject. The Minister that does not manifestly put his heart into his sermon will never put his sermon into the hearts of his people. Pompous elocution, attempts at theatrical display, or affected emotions, are indeed most repugnant to the simple dignity of our office. A painted fire may glare, but will not warm. Violent agitations, without corresponding tender feeling, will disgust instead of arresting the mind. Preaching is not (as some appear to think) the work of the lungs, or the mimickry of gesture, or the impulse of uncontrolable feeling; but the spiritual energy of a heart constrained by the love of Christ, and devoted to the care of those immortal souls for whom Christ died. Yet surely the habit of realizing our Master’s presence, and the awful responsibility vested in us, will find expression in something beyond the tone of tame seriousness, and the general accuracy of pulpit decorum.¹³¹⁵ The Country Parson finds the people ‘thick and heavy, and hard to raise to a point of zeal and fervency, and needing a mountain of fire to kindle them.’ He recommends therefore, most beautifully, the ‘dipping and seasoning of all our words and sentences in our hearts, before they come into our mouths; truly affecting, and cordially expressing, all that we can say, so that our auditors may plainly perceive that every word is heart-deep.’ ¹³¹⁶ A lively impression of interest seems the natural result of a cordial belief of the Gospel; and therefore a lack of expression of this interest conveys a plausible suspicion of the credibility of our message. For who could bring a true report of a

FERVENCY, IN THE PREACHING OF THE GOSPEL. 289

fire, or of any extraordinary news, with a calm tone, gentle voice, or elegant expression? And can we wonder, that a cold correctness in the delivery of our instructions should weaken our people in a belief of their truth, or at least of their importance; that they should consider it the work of an office for which we are paid, rather than a matter of personal concern for themselves; and that, with such impressions, they should lack the disposition necessary to give preaching its due effect—a desire to hear? Indeed, so unnatural is it to thus speak of weighty subjects, that they would rather attach importance to a slight matter expressed with vehemence, than to a weighty truth conveyed in a lifeless manner.¹³¹⁷ It has been well remarked that ‘the really useful man in winning souls to Christ is he who is so penetrated with the value of the doctrines of the Gospel, as to persuade by the zeal and sincerity of his manners, when a less earnest mode of teaching would have failed to convince.’ ¹³¹⁸ Some Ministers indeed of phlegmatic constitutions may manifest less of warmth and animation than others of far lower faith and Christian sensibility. All of us are orators when we feel. No eloquence can reach the energy and emotion of the language of the heart. Increased solemnity, and energy in the delivery of the message, should supply the lack of sensible excitement; and fervent prayer should be employed to overcome constitutional languor, to quicken heavenly affections, and to bring them warm into immediate exercise for the enlivening of our people.

A lack of fervency in our Ministrations is a serious hindrance to their efficiency. For though it is the same word, however it is preached; yet an earnest delivery adds to the naked truth the sensible exhibition of Divine love, and it moves one of the most enlivening springs of conviction.¹³¹⁹ On the other hand (as a sensible writer has observed) ‘the monotonous wearisome sound of a single bell may be expected to excite moral impressions almost as soon as the general tenor of public discourses that are drowsily composed and drowsily delivered.’ ¹³²⁰ Our people want their hearts to be addressed, as well as their understandings. They want words flowing from the

290 VIEW OF THE CHRISTIAN MINISTRY

heart, giving power to argument by their piercing heat and penetrating force, and compassionate entreaty. Though this fervour may be mistaken for the false fire of emotionalism or vain glory, it is only the expression of a heart that is deeply impressed with the conviction that religion is a matter of primary, immediate, and universal concern.¹³²¹ But which of us does not exhibit the inconsistency of apparent earnestness in the pulpit, with the general habit of cold and lifeless affections? To ascend the pulpit with a heart full of life, zeal, and love, is not a matter of course. Yet when “the mouth speaks out of the abundance of the heart,” what an unction seems to pervade the word! what a power of sympathy affects our people! ¹³²²

Baxter’s impassioned pleadings show what our addresses ought to be, in order to give full effect to our message. ‘How thin’ (he exclaims) are those Ministers that are serious in this work! No, how mightily the best fail in this! Do we cry out about men’s disobedience to the Gospel “in the demonstration of the Spirit;” and deal with sin as the destroying fire in our towns, and pull men out of it by force? Do we persuade our people, as those should, who “know the terror of the Lord?” Do we press Christ and regeneration and faith and holiness,—believing that without these, men can never have life? Do our bowels yearn over the ignorant, careless, and obstinate multitude? When we look them in the face, do our hearts melt over them, lest we should never see their faces in rest? Do we, as St. Paul, “tell them weeping,” of their fleshly and earthly disposition? and “teach them publicly, and from house to house,” at all seasons and with many tears? And do we entreat them, as for their soul’s salvation? Or rather, do we not study to gain the approval of critical hearers; as if a Minister’s business carried no more weight than to tell a smooth tale for an hour, and look no more after the people till the next sermon? Does not carnal prudence control our fervour, and make our discourses lifeless on subjects that are the most piercing? How gently we handle those sins which will so cruelly handle our people’s souls! In a word—our lack of seriousness about the things of

DILIGENCE, IN THE PREACHING OF THE GOSPEL. 291

heaven, charms the souls of men into formality, and brings them into this customary careless hearing which undoes them’—‘I know not what others think,’ (he says in another place) ‘but for my own part, I am ashamed of my stupidity, and wonder at myself, that I do not deal with my own and others’ souls as one who looks for the great day of the Lord; and that I can have room for almost any other thoughts or words, and that such astonishing matters do not wholly absorb my mind. I marvel how I can preach of them slightly and coldly; and how I can let men alone in their sins; and that I do not go to them, and beseech them for the Lord’s sake to repent, however they take it, or whatever pains or trouble it should cost me. I seldom come out of the pulpit, that my conscience does not strike me that I had not been more serious and fervent in it. It accuses me, not so much for lack of human ornaments or elegancy—but it asks me—‘How could you speak of life and death with such a heart?’The God of mercy pardon me, and awaken me with the rest of his servants, that have been thus sinfully negligent! O Lord, save us from the plague of infidelity and hard-heartedness ourselves; or else how will we be fit instruments to save others from it? ¹³²³

V.—DILIGENCE—THE SPIRIT OF SCRIPTURAL PREACHING.

How instructive is the constant eyeing of our Divine Pattern, consecrating his whole heart, his whole time, in his Father’s work! His greatest diligence, however, was concentrated in his public Ministry. “He taught,” when at Jerusalem, “daily in the temple;” ¹³²⁴ and, wherever else a concourse was gathered, he was ready to open his mouth for hortatory, didactic, or illustrative instruction.¹³²⁵ The first labourers of the Gospel, and the Fathers of the early church, closely followed their Master’s example.¹³²⁶

The Apostle contemplated far greater danger from sloth, than from excessive activity in “preaching the word.” He therefore adjures his beloved Timothy by the solemn view and anticipations of the day of account—to “be instant in season and out of season;” ¹³²⁷ not only regular in the routine of preaching seasons; but under the guidance of an enlightened conscience, embracing every

292 VIEW OF THE CHRISTIAN MINISTRY

unlooked-for, and seemingly unseasonable, call to service. And what is there in the present day that renders this diligence less necessary, less binding, or less effectual? Is the mass of unconverted hearers not as large with us as it was in the primitive church? And how can Christ’s sheep among them “hear his voice” without a Preacher? ¹³²⁸ No other medium will supersede this appointed channel of Divine communications.¹³²⁹

The frequency of Sabbath-preaching must depend upon physical strength, and other circumstances, over which there can be no control. The willingness of the devoted spirit will, in general, only be restrained by the weakness of the flesh. A double exercise of our duty begins to be called for by the concurrent voices of our Diocesans. A familiar repetition of one of these exercises would profitably and popularly furnish a third service, should this addition be found either desirable or practicable. Few minds could long support the labour and excitement of bringing forth three successive subjects. Nor indeed could the digestive powers of our people healthfully receive so large a quantity of food; whereas the system of repetition assists the digestion, instead of loading it.

Much more is implied in this diligence than the formal routine of a Sabbath address. Such a mechanical exhibition ill represents the parental obligations subsisting between a pastor and his flock. Would a father be satisfied with this feeble periodical admonition, when his beloved son was in continual and most imminent danger?

Our Church annals furnish exciting examples of preaching diligence. Hooper was not one of the ‘unpreaching prelates,’ who excited honest Latimer’s indignation and remonstrance. He would say, ‘that no Bishop ought to complain of one sermon a-day.’ ¹³³⁰ Probably his own custom exceeded these bounds. Foxe informs us that, ‘being Bishop of two dioceses (Gloucester and Worcester), he yet so ruled and guided either of them, and both of them together, as though he had but one family in his charge. No father in his household, no gardener in his garden, no husbandman in his vineyard, was more or better occupied, than he in his diocese among his flock,

DILIGENCE, IN THE PREACHING OF THE GOSPEL. 293

going about his towns and villages in teaching and preaching to the people there.’ Bishop Jewell’s saying—‘A Bishop ought to die preaching’—was strikingly confirmed in his own death, which appears to have been hastened, if not to have been caused, by the ardour of his Episcopal zeal.¹³³¹ Of Archbishop Matthew it was said, that ‘it was easy to trace his journeys by the churches he preached at.’ The most inveterate haters of prelacy were silenced by the example of this Apostolic Bishop.¹³³² He used to call preaching ‘his beloved work,’ from which the government of the province of York did not discharge him;—so that a challenge was thrown out to Popery—‘That Tobias Matthew, the Archbishop of York, though almost eighty years of age, preached more sermons in a year, than you (the Popish party) can prove have been preached by all your Popes from the days of Gregory the Great.’ ¹³³³

The examples of Grimshaw and Wesley, nearer to our own time, may stimulate to greater devotedness to our public employ. Twelve or fourteen preaching engagements were included in Mr. Grimshaw’s idle week.¹³³⁴ Wesley is calculated to have preached upwards of forty thousand sermons (exclusive of a large number of exhortations) during an itinerancy of nearly fifty years, and an average annual ratio of travelling four thousand five hundred miles. Whatever irregularity or emotionalism belonged to these unprecedented labours, the large success with which they were honoured, displayed the main-spring of their exertion—“the love of Christ constraining them.” ¹³³⁵ Do not let our censure of their undisciplined system hinder us from transferring an impulse of their zeal, self-denial, and self-devotedness, to a more chastised course of our own Ministration.

But preaching-diligence includes not only frequency of employment, but constant repetition of truth. The workman is more anxious to fasten one nail by reiterated blows, than to slightly fix many nails on the outward surface. To preach “the same things is not grievous” to the Christian Minister; and for his people it is often “safe.” ¹³³⁶ The fruitfulness of the earth arises from “drinking in the rain that comes often upon it.” The constant repetition,—not the weight—of the heavenly showers, makes impressions on the

294 VIEW OF THE CHRISTIAN MINISTRY

hardest substances. Therefore, that our “doctrine” may “drop as the rain,” ¹³³⁷ it must fall not only in the gentleness of love, but in the frequency of diligence.¹³³⁸ The constant enforcement of fundamental truths is necessary for their deeper and more practical influence. Truths that have been struck out by disputers or seducers,¹³³⁹ must form prominent topics of our Ministry. Truths also of daily use and practice will be sound doctrine to preach to the end of our course; not in the slothful repetition of our former discourses, but in waiting at our Master’s feet for fresh instruction; always learning, and teaching what we have learned.¹³⁴⁰

VI.—SINGLENESS—THE SPIRIT OF SCRIPTURAL PREACHING.

‘The Ministerial work must be managed purely for God and the salvation of the people, and not for any private ends of our own. This is our sincerity in it. A wrong end makes all our work bad, however good in itself. Self-denial is absolutely necessary in every Christian; but it is doubly necessary in a Minister, as he has a double sanctification and dedication to God. And without self-denial he cannot do God an hour’s faithful service. Hard studies, much knowledge, and excellent preaching, only become more glorious hypocritical sinning, if the ends are not right.’ ¹³⁴¹ The main end of the Ministry is the glory of God. It is ‘the single eyeing’ of this end that ‘makes all things sweet and holy.’ ¹³⁴² This was the purpose that filled the heart and directed the course of our Great Exemplar.¹³⁴³ This was also the spirit of the Apostle;¹³⁴⁴ the true spirit of the Minister—the result of serious self-scrutiny, and often of severe spiritual conflict. Experience (for it must plainly be more a matter of experience than of observation) assures us of the extreme difficulty of preaching with singleness of heart. How much of our study in the very composition of our sermons, flows from a selfish principle, and rolls on in the same corrupt channel! Even while

SINGLENESS, IN THE PREACHING OF THE GOSPEL. 295

Christ is the text, self may be the spirit and substance of our sermon, as if we were lifting up the cross of Christ to hang our own glory upon it. In the pulpit itself—in our Master’s immediate presence—what is it that sometimes gives animation to our delivery, tone to our voice, and emphasis to our words? Are we “preaching ourselves” in the very form and act of preaching “Christ Jesus the Lord”? If, in the impulse of the moment, any forceful matter falls from [our lips]; how often is it accompanied with self-complacency, expectation of present effect, or disappointment in its failure! How hard is it to preach without undue regard to the approval of the Christian, or intelligent part of our congregation! What a struggle it often is to repress the fear of being considered commonplace, or the desire to be original and powerful! Thus how difficult it is to sink our gifts in the grace of humility, and to suppress what might recommend us to men of taste and talent, in order to clothe the same sentiment in a less imposing, but more useful garb! How natural the desire is to rather know whether the sermon has been approved, than whether it has been profitably applied! And when we feel that we have made only an indifferent figure, it is as if we had missed the prize of the day. Thus is the desire of usefulness selfishly connected with the honour of our own name; when we cannot bear that “our God should humble us among” our flock, and that they should think of us as vessels of inferior value—of “wood and earth”—rather than “of gold and of silver.”¹³⁴⁵

Baxter’s serious remarks are equally applicable to our own day, as to his—‘Consider, I beseech you, brethren, what baits there are in the work of the Ministry to entice a man to be selfish, that is, to be carnal and impious, even in the highest works of piety. The fame of a godly man is as great a snare as the fame of a learned man. And woe to him that takes up with the fame of godliness instead of godliness! “Truly I say to you, they have their reward.” When the times were all for learning and empty formalities,

296 VIEW OF THE CHRISTIAN MINISTRY

then the temptation of the proud lay that way. But now, through the unspeakable mercy of God, the most lively practical preaching is in credit, and godliness itself is in credit: and now the temptation to proud men is here, even to pretend to be zealous preachers and godly men. O what a fine thing it seems to have the people crowd to hear us, and to be affected with what we say, and that we can command their judgments and affections! To have the people call you “the chariots and horsemen of Israel”—to have them depend on you, and be ruled by you, though this may be no more than their duty—yet a little grace may serve to make you seem zealous men for them. No, pride may do it without any special grace.’ ¹³⁴⁶

Perhaps indeed the character of the present age is particularly adverse to this singleness of spirit. The love of novelty, and the idolatry of intellect, are besetting snares by which the subtle enemy “corrupts” the church “from the simplicity that is in Christ.” ¹³⁴⁷ It is difficult for ministers to preserve the tone of their instructions wholly uninfluenced by these temptations. There is great danger lest we provide more food for the understanding than for the heart; and lest the important opportunities of close application to the conscience be frittered away in prurient fancies, ingenious theories, and elaborate compositions. Nothing is more hurtful to the spirituality of our Ministration, than occupying our secret retirement with men-pleasing contrivances, rather than diligently waiting on God for an enlarged spiritual unction upon our work. This danger of making our office a stepping stone to selfish indulgence, is acknowledged by the most eminent Ministers. The following exercises from the diary of a late excellent Minister, strike a chord of sympathy with many of us—‘I have to observe in my mind a sinful anxiety to preach well, rather than a holy anxiety to preach usefully. I fear I seek my own honour rather than God’s. I confess this sin; I trust I repent of it from my heart: I hope for its forgiveness, and its removal from my breast.’ Again—‘The evening spoiled with wretched pride and self-complacency—a mischievous weed, deep-rooted, which all my winter seasons have not yet killed. O may it be at length rooted out!’ ¹³⁴⁸

SINGLENESS, IN THE PREACHING OF THE GOSPEL. 297

It was therefore seasonable advice of Bishop Taylor to his Clergy—‘Let no man preach for the praise of men. But if you meet it, instantly watch and stand on your guard, and pray against your own vanity; and by an express act of acknowledgment and adoration return the praise to God. Remember that Herod was struck by an angel for omitting this; and tremble, fearing lest the judgment of God be different than the sentence of the people.’ ¹³⁴⁹

The most pernicious and debasing evil of all is converting our sacred office into a medium for setting forth our own excellence—prostituting the glories of the cross for the indulgence of our own pride—drawing a veil over the glories of our adorable Master—and committing a robbery against him, even in the professed business to exalt him. This is to lose sight of the great end of the Ministry—commending ourselves to the regard of our people, instead of our Master; conciliating ourselves to their good-will, rather than our message to their consciences. This lays the foundation for a gradual departure from the truth, and it proportionally deteriorates the power of our work. ‘Our business is to make men think, not of our eloquence, but of their own souls; to attend, not to our fine language, but to their own everlasting interest.¹³⁵⁰ Our duty is ‘not to please, but to feel;’ (as one of the old writers expressed it) ‘not to stroke the ear, but to strike the heart.’ ¹³⁵¹ Mr. Richmond well said

298 VIEW OF THE CHRISTIAN MINISTRY

—‘I have no wish to be a popular preacher in any sense but one, viz., a preacher to the hearts of the people.’ ¹³⁵² Indeed the Gospel was never meant as an occasion for display, but as a treasure to dispense for the benefit of the world. And as far as we are imbued with the spirit of our office, we will esteem the enriching of one soul with the unsearchable riches of Christ, as a more durable recompense than the dignity and honour of an earthly crown.

Without this singleness of spirit, there is no warranted expectation of success. The matter indeed is from God; but the manner and the dress, the principle and the exhibition, may only be ‘incense thrown on the altar of vanity.’ ¹³⁵³ We may preach clearly in statement, and forcibly in matter—but habitual defect in “doing everything” with a single eye “to the glory of God,” brings upon us the awful “woe to the idol-shepherd” (being his own idol; wishing to be the idol of his people), whose ministry is blasted, and whose judgment is blinded.¹³⁵⁴ However diligently we may be employed in God’s service, nothing is really done—done to any purpose, done with any acceptance—that is done for self, not for God. So that a pains-taking Minister, who has been engaged in the service of God for selfish ends, may at last sink into the grave with Grotius’s affecting lamentation—‘Alas! I have lost my life in laboriously doing nothing.’ Or should he be used as an instrument in the work of God, it will only be as the servant who never tastes the provision which he dispenses to his Master’s guests; or as the physician who heals others, but is unhealed himself.¹³⁵⁵ Godly simplicity is the alchemy that converts everything it touches into gold. The paramount desire that Christ “may have the pre-eminence in all things;” and the corresponding expression of the heart—“He must increase, but I must decrease” ¹³⁵⁶—will compensate for a deficiency in talent and judgment. This is the true character of the friends of the bridegroom;” ¹³⁵⁷ to woo for him, not for ourselves; to seek his honour, not our own; and to adopt an earnest tone of preaching, not as gaining more regard for ourselves, but as bringing sinners to him. Our privilege is to wait upon the gospel, and to reflect our Master’s glory through the transparent medium of Christian simplicity. This usefulness is quite distinct from popularity.

LOVE, IN THE PREACHING OF THE GOSPEL. 299

But how poor a thing is the admiration of man, compared with this success in winning souls to Christ! ¹³⁵⁸

‘He that intends truly to preach the Gospel, and not himself; he that is more concerned to do good to others, than to raise his own fame, or to procure a following for himself; and that makes this the measure of all his meditations and sermons, that he may put things in the best light, and recommend them with the most advantage to his people—this man so made and so moulded, cannot miscarry in his work:—he will certainly succeed to some degree. The word spoken by him shall not return again. He shall have his crown and his reward from his labours. And to say all that can be said, in one word with St. Paul; he “shall both save himself, and those that hear him.” ¹³⁵⁹

VII.—LOVE—THE SPIRIT OF SCRIPTURAL PREACHING.

Love is the grand distinctive mark of our office. It exhibits salvation flowing from the bosom of Divine mercy. It sets forth a most tender Father, a bleeding Saviour, and a faithful Comforter; so that the spirit of every discourse should be—“God is love.” Therefore, we should so cast ourselves into the mould of our commission, that we may infuse its very life and character throughout our Ministry.¹³⁶⁰

“Speaking the truth in love” ¹³⁶¹ is perhaps, in few words, the most complete description of our office. Some, from a false charity, would keep back offensive truth. Some again speak it in fear, apprehending inconvenient consequences for themselves. Some speak in faithfulness only, as if their responsibility

300 VIEW OF THE CHRISTIAN MINISTRY

was simply to deliver their own souls, and not rather to win souls to Christ.

Love should pervade the whole tone of our Ministry. The cause of truth may be weakened by an inaccurate exhibition of its spirit. The Scripture marks the temper as well as the subject-matter of our Ministry. An Apostle assures us in his own case, that if he “were to speak with the tongues of men and of angels,” yet without love, he would be no better than “sounding-brass, or a tinkling cymbal.” ¹³⁶² How delightful it is, in the tone of endearing and animated instruction, to look down from the pulpit and regard the Christian part of our congregation in the light of “mother, and sister, and brother!” Even with the unconverted, our most fruitful seasons of conversion are when we are most yearning over lost sinners. This was the spirit of our Divine Pattern;¹³⁶³ and therefore, it was what he most “delights to honour.” Besides—who does not feel the force of such a Ministry? What power does that affecting declaration carry with it—“Of whom I tell you even weeping!” ¹³⁶⁴ The testimony that is borne about this particular aspect, respecting Mr. Brown of Haddington, is far more important than that of eloquence or originality. Though he was able to endure bodily or domestic afflictions without a tear (we mention this unenviable exercise of self-control, only for the sake of the contrast); yet, when warning sinners of their danger, and “beseeching them to be reconciled to God,” he is said to have often been unable to restrain his emotions.¹³⁶⁵

It would add considerably to its effect, if this spirit is allowed to express itself with corresponding words of tenderness. The Apostles used to address their people with language

LOVE, IN THE PREACHING OF THE GOSPEL. 301

that expressed their earnest endearment.¹³⁶⁶ The extant Epistles of the Primitive Fathers, the most earnest discourses of Cyprian and Augustine, and the Homilies of Chrysostom, are strongly imbued with this character. The amiable Fenelon observes—‘I would have every Minister of the Gospel address his audience with the zeal of a friend, with the generous energy of a father, and with the exuberant affection of a mother.’ This language obviously requires a chaste control; but the sober expression of heartfelt tenderness would strike many a chord of sympathy, interest, and reciprocal feeling, such as would bring us into affectionate contact with our people. We might also bring before them from time to time, our remembrance of them in our prayers and thanksgivings,¹³⁶⁷ our tender interest in their welfare,¹³⁶⁸ our devotedness to their service,¹³⁶⁹ our ardent longing for their Christian advancement,¹³⁷⁰ and the strong connection of their prosperity with our own happiness.¹³⁷¹ Such a spirit will contribute most beneficially to cement the bond between us.

This spirit of love must deeply imbue the language of reproof. We must “exhort,” but “with all long-suffering;” ¹³⁷² bearing with the frowardness, that will often resist the most affectionate pleading. Meekness, gentleness, and patience must stamp our instruction of the opponents of the Gospel.¹³⁷³ We must wound their consciences as sinners, not their feelings as men; carefully avoiding unnecessary excitement of enmity; and showing the faithfulness that lays open their sins, to be “the wounds of a friend,” ¹³⁷⁴ and the chastening of a father.¹³⁷⁵ The recollection of our own former state (not to speak of our present sympathy with them as their fellow-sinners), will give considerate tenderness to our reproof,¹³⁷⁶ which, without weakening its application, will powerfully soften the heart to receive it: so that it falls, “as a wise reprover upon an obedient ear.” ¹³⁷⁷ Indeed, it is when we most deeply feel our own

302 VIEW OF THE CHRISTIAN MINISTRY

sinfulness, that we speak most closely and powerfully to the consciences of our people.

But this spirit must especially be cultivated in the solemn delivery of the burden of the Lord;¹³⁷⁸ lest we mingle strange fire with the flame from the holy altar.¹³⁷⁹ Some Ministers seem to combine human passions with their zeal; as if, in speaking of the wrath of God, they were giving vent to their own indignation. How different this spirit is from the persuasiveness of the Apostolic Ministry,¹³⁸⁰ and from the tenderness of our Divine Master, who breaks off from his most awful strain of denunciation, as if unable any longer to suppress the yearnings of his compassion—“O Jerusalem! Jerusalem!” ¹³⁸¹

The idea of a judge compelled to pronounce the sentence of condemnation upon his own beloved son, might illustrate the combined solemnity and affection, with which the Minister of Christ should ever speak of “that place, where the worm does not die, and the fire is not quenched.” To keep from speaking of it from a careful sensitive feeling, is an act of positive unfaithfulness to God, to our own conscience, and to our people.¹³⁸² To make it the prominent characteristic of our Ministry, is to disguise the Gospel of love “with a covering not of God’s Spirit.” To point the thunder-bolts of heaven in a light and careless spirit is to expose ourselves to our Master’s rebuke—“You know not what manner of spirit you are of.” ¹³⁸³ To attempt to gain effect by vehemence in manner, or by an unnatural elevation of voice—is to look for the Lord in the wind and in the earthquake, rather than in “the still small voice.” ¹³⁸⁴ Tender seriousness commends our office as Ambassadors of a God of love. Trembling, faltering, lips—the index of a heart touched with the melting sympathies of Christ—best become us, as guilty sinners speaking to our fellow-men, not more guilty than ourselves.¹³⁸⁵ A bold fidelity—setting at defiance the best feelings of our nature—is most uncongenial with our Master’s spirit, clothes our message in a most repulsive garb, and brings us under suspicion of ill-temper or resentment; whereas a meek and affectionate address—having terror in the thought rather than in the language—awakens, and commands the awakened anxiety to a deep and serious consideration.

We are not arguing, however, for that sensitive delicacy which refrains from wounding, when the patient shrinks away. But we do not know

LOVE, IN THE PREACHING OF THE GOSPEL. 303

why the most energetic tone of faithfulness should not be blended with that considerate treatment which, unquestionably, is best adapted to the exigency of the case. The brute creation may be driven; but rational creatures require to be drawn. The compulsion of love is the mighty lever of operation.¹³⁸⁶ Even the heathen sophists insisted on kindness in an orator as indispensable to his success;¹³⁸⁷ and doubtless none will open their hearts to the Christian orator unless the tone of his instructions has impressed them with a sincere conviction of his love for their best interests.¹³⁸⁸ Love is the life, power, soul, and spirit of pulpit eloquence; entreating rather than denouncing the character of our office;¹³⁸⁹ and it is the delivery of our Master’s message with the looks and language of his own manifested tenderness, that attracts and triumphs over the hearts of a willing people. We do not wonder at the Apostle’s success when we read that at Ephesus (which doubtless was an instance of his general course of Ministry) he “did not cease for three years to warn every one of them night and day with tears.”¹³⁹⁰ The most honoured Ministers have been men who were distinguished, not for the brightest talents, but for a humble and affectionate spirit. Some eminent servants of God, from the lack of this spirit, alarm rather than persuade; confirm prejudice rather than remove it; and consequently the effectiveness of their labours falls below many of their brethren, of far inferior gifts. ‘The Christian Pastor, of all men in the world, should have an affectionate heart. When he preaches, it is the Shepherd in search of the strayed sheep; the

304 VIEW OF THE CHRISTIAN MINISTRY

father in pursuit of his lost child. Is it possible for a statue to perform this part of necessary duty? A marble parent might as well supply the place of a real one.’ ¹³⁹¹ Though every pastor may not be equally successful in gaining affection for his people, yet “the love of Christ will constrain us” to give clear evidence of our tender love for his flock. Menelaus was pronounced to ‘bring nothing worthy of the priesthood, because he had the fury of a cruel tyrant, and the rage of a savage beast;’ ¹³⁹² thus illustrating by the force of contrast, gentleness and love to be the spirit of the priesthood, and the paralyzing influence of the contrary spirit on the efficiency of our Ministrations. Fletcher remarked despondingly with regard to himself, but most truly with regard to the office, that ‘love—continual, universal, ardent love —was the soul of all the labour of a Minister.¹³⁹³ The tenderness of Ministerial earnestness is best calculated to win upon repulsive minds, and ‘to bring our people to God, and to keep them continually near to him.’ This Dr. Doddridge judged to be the grand purpose of our work; but he found, as he complained, ‘that it was, to him at least, a very hard thing.’ ¹³⁹⁴

In concluding this division of our subject we refer to Bishop Sumner’s admirable remarks—‘The Scriptures contain two classes of directions which may be considered to particularly refer to those entrusted with Ministerial functions. The first class includes all that relate to the discharge of the fundamental duty of their office—the message they have to deliver, and the faithful and right division of the word. The second class may properly include all those of secondary importance—the manner of communicating instruction and reproof, prudential admonitions calculated to rectify the judgment, and the discretion requisite for the due management of a delicate mission. With these passages of scripture for a daily manual, with our Lord’s own example as a commentary upon them, and with his blessing upon their study and application, it may reasonably be expected that the members of the priesthood “may wax riper and stronger in their Ministry, and that they may so endeavour from time to time to sanctify the lives of them and theirs, and to fashion them after the rule and doctrine of Christ, that they may be

LOVE, IN THE PREACHING OF THE GOSPEL. 305

wholesome and godly examples and patterns for the people to follow.”‘ ¹³⁹⁵

In pondering, therefore, the deep responsibility of this department of our work¹³⁹⁶—the importance of due preparation for it¹³⁹⁷—the vast momentum of its substance¹³⁹⁸—the wisdom needed for selecting the best mode of its presentment¹³⁹⁹—the efficiency of its Scriptural Spirit¹⁴⁰⁰—all this linked with our office as the “Ministers”¹⁴⁰¹ of God—“Ambassadors for Christ”¹⁴⁰² —“separated by the Holy Ghost”¹⁴⁰³—bearing the word of life (the cup of salvation) in our hands. Oh! Can we forbear asking the question of our anxious weakness, “Who is sufficient for these things?” ¹⁴⁰⁴ Can we conceive of an effective preacher if he is not a man of prayer? Was not the secret of Apostolic success hidden (as we hinted before) in the resolution—“We will give ourselves continually to prayer, and to the Ministry of the word?” ¹⁴⁰⁵ The man of prayer will shine forth in the pulpit with a full reflection of his Divine Master’s likeness—“grace poured upon his lips.” ¹⁴⁰⁶ Gifted with a wise and understanding heart” ¹⁴⁰⁷—he will produce clear and luminous masses of truth—putting into his sermons all that he finds in his bible in its correct harmony and proportion; while his own spirit will be suitably moulded into the spirit of his message—bold—wise—simple—fervent—diligent—single-minded—full of love. May every Minister of the Gospel listen with profound reverence and self-abasement to the solemn charge of the Apostle, speaking from the mouth of his great Master—I charge you therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word, be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine. 2Tim. 4.1, 2.

↑ Back to top