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A
SERMON
PREACHED IN OCTOBER 1682
First
published in the CONTINUATION of MORNING-EXERCISE
QUESTIONS.
QUEST.
By what Means may Ministers best win Souls?
1
TIMOTHY iv. 16.
Take heed unto thyself and unto thy
doctrine: continue in them for in doing this,
thou shalt both save thyself, and them that
hear thee.
THE
words are a substantial part of the good counsel
and direction the apostle giveth unto Timothy,
and in him unto all the ministers of the gospel.
In them are two things.
1. A threefold duty laid on
gospel-ministers, Take heed unto thyself, and
unto thy doctrine; continue in them.
2. A double advantage
consequent upon the discharge of this duty:
For in doing this, thou shalt both save thyself,
and them that hear thee.
1. Ministers duty is in three
things here.
1st, Take heed unto
thyself. Thou art set in a high office, in a
dangerous place; take good and narrow heed, look
well to thyself, thy heart and way,
2dly, Take heed unto thy
doctrine. Though thou be ever so well gifted,
and approved both of God and men; though thou be
an extraordinary officer, (as Timothy was); yet
take heed unto thy doctrine. These two we pass at
present; because we shall resume them at greater
length, when we take their help to the resolving
of this question.
3dly, Continue in them.
This hath relation, it appears, unto ver. 1 2,
and 15 as well as unto the preceding part
of this verse. I shall dismiss this part of the
verse with these
(1.) Continue in thy work.
Thou who art a minister, it is a work for thy
lifetime; and not to be taken up and laid down
again, according as it may best suit a man’s
carnal inclinations, and outward conveniences.
The apostles that laboured with their hands,
have, by that example, set the conscience of a
minister at liberty, to provide for the
necessities of this life by other employments,
when he cannot live of the gospel; yet certainly
no man that is called of God to this work, can
with a safe conscience abandon it wholly. Paul,
for example rather, than necessity, both
preached, and wrought in a handy-craft. As
preaching doth not make working unlawful, so
neither should any other business of a minister
make preaching to cease.
(2.) Continue in endeavours
after greater fitness for thy work. No
attainments in fitness and qualifications for
this work, can free a man of the obligation that
lies on him to increase and grow therein more and
more. It is not enough that a man study and be
painful ere he enter into the ministry, but he
must labour still to be more fit for his great
work.
(3.) Continue in thy vigour,
and painfulness, and diligence. Young ministers,
that are sound and sincere before God, are
usually warm and diligent in the first years of
their ministry; and many do decline afterwards,
and become more cold and remiss. This exhortation
is a check thereunto: Continue in them.
2. The second thing in
the word, is, the double advantage proposed to
encourage ministers to this hard duty.
1st, Thou shalt save
thyself. Thy own salvation shall be promoted
and secured thereby.
How becoming is it for a
minister to mind his own salvation! and to mind
it so heartily, as to be animated from the hopes
of it unto the greater diligence in his ministry!
But how doth faithfulness in
the ministry of the gospel further the minister’s
salvation?
(1.) Faithfulness in a man’s
generation-work, is of great use and advantage to
salvation. Well done good and faithful
servant, from the Lord’s own mouth, is a
great security; and diligence and faithfulness in
improving the talents we are intrusted with,
through grace, procure that testimony.
(2.) Thou shalt save
thyself from the guilt of other mens sins and
ruin, if thou be faithful in the ministry: Ezek.
xxxiii. 9. Thou hast delivered (or
saved) thy soul, saith the Lord to the
prophet in the case of unsuccessful faithfulness.
So Paul, Acts xviii. 6. I am clean, your blood
be upon your own heads: and Acts xx. 26, 27.
1 take you to record this day, that I am pure
from the blood of all men: for I have not
shunned to declare unto you all the counsel of
God. Every minister pledgeth his soul to God,
that he shall be a faithful servant; and he that
is such, may freely take up his stake, whatever
his success on others be.
(3.) Faithfulness and
painfulness in the ministry of the gospel,
promotes a man’s own salvation, in so far as the
work of Christianity is woven in with the right
discharge of the office of the ministry. Many
ministers can say, that if they had not been
ministers, they had in all appearance lost their
souls, The subject of the minister’s work, is the
same with that of a Christian’s; and above all
men should he be careful of his heart and
intentions, that all be pure and spiritual. No
man in any work he is called to, is under
so strict a necessity of dependence on the
influence and assistance of the Holy Ghost, both
for gifts and grace. And are not all these great
helps unto our own salvation?
2dly, The second
advantage is, Thou shalt save them that hear
thee. There is little hope of that man’s
being useful to save others, that minds not his
own salvation; and therefore the apostle puts
them in this order, thyself, and then,
them that hear thee.
This description of the
people, them that hear thee, saith, That
the principal work of a minister is preaching;
and the principal benefit people have by them, is
to hear the Lord’s word from them though there be
a seeing (i. e. of their holy
conversation) that is also useful, Phil. iv. 9.
But the apostle knew no such ministers as were
only to be seen in worldly pomp and grandeur, and
seldom or never heard preaching.
Thou shalt save
them. The great end of both preaching and
hearing, is salvation and if salvation were more
designed by preachers and hearers, it would be
more frequently the effect of the action.
Thou shalt save them.
Thou shalt, by the Lord’s blessing on thy
ministry, be successful in converting sinners,
and in building up of saints in holiness and
faith unto salvation. Not that ministers are of
themselves able by all their endeavours to carry
on this great end; they are only God’s tools and
instruments, 1 Cor. iii. 6, 7. Concerning this,
(1.) We find, that the Lord
hath appointed this great ordinance of the
gospel-ministry for this end, the saving of men,
Eph. 11, 12, 13. It is through their word that
men believe, John xvii. 20. And divine
appointment of the means, declares both it to be
useful, and the end to be hopeful.
(2.) He hath also given many
promises of his presence, blessing, and success,
to follow and attend them whom he sends on this
great errand. Christ’s first calling of the
apostles had this promise in it; I will make you
fishers of men: which not only declared what that
employment was he called them unto, but it
assured them of success in it. At his leaving of
them, Matth. xxviii. 20 he promised to be with
them unto the end of the world. And this promise
is as good to us as it was to them.
(3.) He hath also revealed
much of his mind about ministers duty, in order
to this end of saving men. This also makes the
end more hopeful.
(4.) We find, that the Lord
doth qualify and fit them whom he makes
successful. He makes men able ministers of The
New Testament, the word of life, 2 Cor. iii. 5,
6. And still, according to the success the Lord
hath a mind to bless man with, gifts and
qualifications, and assistance, are
proportionably given. The apostles, that had the
greatest harvest to gather in, `were made the
strongest labourers: and, though in a far
inferior degree, the same method is observed by
the Lord in dealing with and by ordinary
ministers. It is true, that always the most able
and learned ministers are not most successful;
yet, generally, the most skilful labourers are
most blessed. Neither are the most learned and
able men for parts most fit and skilful in
dealing with souls at all times.
Now, having opened the words,
we shall return to the question to be resolved,
By
what Means may Ministers best win Souls?
In speaking to which, I shall,
- Shew what this text saith unto this
purpose. And then,
- Give some further account thereof from
other scriptures. And,
- Apply it both to ministers and people.
I. What this text speaks
about this matter. It looks two ways upon
this question. 1. It gives a direct answer unto
it; and points forth duty. 2. It gives an
encouraging promise of the good effect and fruit
of the discharge of the duty. I shall carry on
both together.
1. Take heed unto thyself.
Wouldst thou be a saved and successful
minister? Take heed unto thyself. Such
warnings imply always a case of difficulty and
danger wherein he is that gets them.
Take heed unto thyself in
these things;
1st, Take heed that
thou be a sound and sincere believer, The
importance of sincere godliness in a minister, is
written in the deep wounds that the church of
Christ hath received by the hands of ungodly
ministers. It hath been made a question, Whether
an ungodly man can be a minister? but it is none,
that such men are in a most desperate condition:
Matth. vii. 22, 23. Depart from me;
not because you ran unsent, or preached
error instead of truth, or preached poorly and
meanly, (all great sins in themselves); but
because you work iniquity; the
usual expression of entire ungodliness. What use
the Lord may make of the gifts (for great gifts
he gives to the worst of men) of ungodly men,
even in the ministry of the gospel, is one of his
deep paths, But no man can reasonably imagine,
that a walker in the way to hell can be a fit and
useful guide to them that mind to go to heaven.
If a man would have peace in his conscience, and
success in his work of the ministry, let him take
good heed to this, that he be a sound Christian.
There is a special difficulty for a minister to
know his grace. Gifts and grace have deceived
many with their likeness; although the difference
be great, both in itself, and to an enlightened
eye.
2dly, Take heed to
thyself, that thou be a called and sent minister.
This is of great importance as to success. He
that can say, “Lord, thou hast sent me;” may
boldly add, “Lord, go with me, and bless me.” It
is good when a man is serious in this inquiry. It
is to be feared that many run, and never asked
this question; so is it seen in their speed and
success. Jer. xxiii. 32. I sent them not,
therefore they shall not profit this people at
all, is a standing rule to this day.
These things, if found, may
serve to satisfy a minister’s conscience, that
Jesus Christ hath sent him.
(1.) If the heart be filled
with a single desire after the great end of the
ministry, the glory of God in the salvation of
men. Every work that God calls a man to, he makes
the end of it amiable. This desire sometimes
attends mens first conversion. Paul was called to
be a Saint and an apostle at once, Acts ix.; and
so have many .been called to be saints and
ministers together. If it be not so, yet this is
found with him that Christ calls, that when he is
most spiritual and serious, when his heart is
most under the impressions of holiness, and he is
nearest to God in communion with him; then are
such desires after the serving of Jesus Christ in
the ministry most powerful. And the sincerity of
his desire is also to be examined: and when it is
found, it adds greatly to a man’s peace: when his
heart hears him Witness, that it is neither
riches, nor honour, nor eases nor the applause of
men, that he seeks after, but singly Christ’s
honour in the saving of men.
(2.) It. helps to clear a
man’s call, that there hath been a conscientious
diligence in all the means of attaining fitness
for this great work. That love to the end that
doth not direct and determine unto the use of the
appointed means, may justly be suspected as
irregular, and not flowing from the Holy Ghost.
Even extraordinary officers seem not to have been
above the use of ordinary means, 2 Tim. iv. 13,
old dying Paul sends for his books and papers.
(3) A competent fitness
for the work of the ministry, is another proof of
a man’s call to it. The Lord calls no man to a
work for which he doth not qualify. Though a
sincere humble man (as all ministers should be)
may and should think little of any measure he
hath, whether compared with the greater measures
of others, or considered with regard unto the
weight and worth or the work; yet there must be
some confidence as to his competency, for
clearing a man’s call, 2 Cor. iii. 5, 6.
What this competency is, is not easy at all times
to determine. Singular necessities of the church
may extend or intend this matter of competent
fitness. But in general there must be, 1. A
competent knowledge of gospel-mysteries. 2. A
competent ability of utterance to the edifying of
others. This is aptness to teach, required
of the apostle in 1 Tim. iii, 2.; and Titus i. 9,
that a minister be able, by sound doctrine, to
exhort and to convince gainsayers.
(4.) The savour of a man’s
ministry on the hearts and consciences of others,
both ministers and people, helps much to clear a
man’s call. So that indeed ordinarily a man can
never be so well confirmed in the faith of his
being called of God, until he make some essay in
this work. Deacons must first be proved, 1 Tim.
iii. 10; much more ministers. A single testimony
given by ministers and Christians, that the word
dispensed by the man is savoury, and hath effect
on the conscience, is a great confirmation;
especially if sound conversion of some follow his
labours. That is indeed a seal of his ministry, 2
Cor. iii. 3. and I Cor. ix. 2.
3dIy, Take heed unto
thyself, that thou be a lively thriving
Christian. See that all thy religion run not in
the channel of thy employment. It is found by
experience, that as it fares with a minister in
the frame of his heart, and thriving of the work
of God in his soul, so doth it fare with his
ministry both in its vigour and effects. A carnal
frame, a dead heart, and a loose walk, makes cold
and unprofitable preaching. And how common is it
for ministers to neglect their own vineyard? When
we read the word, we read it as ministers, to
know what we should teach, rather than what we
should learn as Christians. Unless there be great
heed taken, it will be found, that our ministry,
and labour therein, may eat out the life of our
Christianity. Not that there is any discord
betwixt them; but rather a friendly harmony, when
each hath its place and respect. The honest
believer meditates, that he may excite his grace;
and ministers too often meditate only to increase
their gifts. When we preach, the sincere hearer
drinks in the word; and it may be we seldom mix
faith with it, to grow thereby. O how hard is it
to be a minister and a Christian in some of these
acts! We are still conversant about the things of
God; it is our study all the week long. This is
our great advantage. But take heed to thyself,
lest ordinary meddling with divine things bring
on an ordinary and indifferent impression of
them; and then their fruit to thee, and thy
benefit by them, is almost gone, and hardly
recovered.
4thly, Take heed unto
thyself in reference to all the trials and
temptations thou mayest meet with. Be on your
guard, watch in all things, 2 Tim. iv. 5.
No men are shot at more by Satan than
ministers, and he triumphs not more over the
foils of any than theirs. And Christ is liberal
in his warnings of dangers, and in his promises
of help in them.
2. The second word in the text
to this purpose of directing ministers how to be
useful to others, is Take heed unto thy
doctrine. Art thou a minister? Thou must be a
preacher. An unpreaching minister is a sort of
contradiction. Yea, every sort of preaching is
not enough; thou must take heed unto thy doctrine
what it is.
Here is a warrant for studying
what we are to teach and what we have taught
people. But the great matter is to take heed, or
study aright. Students commonly need little
direction about ordinary study. But concerning
the doctrine, I shall entreat to take heed unto
it in these things: —
1st, Take heed unto thy
doctrine, that it be a divine truth: Let a man
speak as the oracles of God, I Pet. iv. 11.
And therefore it is needful that ministers be
well acquainted with the holy scriptures. A bad
token of the temper of that man that relishes any
book more than the word of God. The world is full
of books written on pretence and design to
explain the scriptures; and mens studies are full
of them. There is also a blessing in them, and
good use to be made of them; but also a bad use
is made of them. Many ministers have
found, that they have preached better, and to
more profit to the people, when they got their
sermon by meditation on the word, and prayer,
than by turning over many authors. From this
neglect of the word also come a great many
doctrines, that are learned by man, and borrowed
from philosophy; which though they may have some
truth in them, yet since it is divine truth that
a minister should bring forth to the people, he
should not rest on such low things.
2dly, Take heed unto
thy doctrine, that it be plain, and suited to the
capacity of the hearers. Learned preaching (as it
is called) is a vanity, pleasing principally to
such as neither design nor desire edification.
True godly learning consists in preaching
plainly; and therein is no small difficulty. Two
things would help to plain preaching. 1.
Clearness of knowledge. The alledged depth of our
doctrine often proceeds from our own darkness. 2.
Humility and self-denial. We must not seek
ourselves, nor the applause of men; but God’s
glory, and mens salvation. It is found, that the
holiest ministers preach most plainly, and the
plainest preachers are most successful.
3d!y, Take heed unto
thy doctrine, that it be grave, and solid, and
weighty; sound speech that cannot be
condemned, Tit. ii. 8. Deep and weighty
impressions of the things of God upon a man’s
own, heart, would greatly advance this. A
minister’s spirit is known in the gravity or
lightness of his doctrine.
II. But now we come to the
second thing proposed, to give some answer to
this question from other things in the word.
And I shall, 1. Shew some
things that must be laid to heart about the end,
the saving of souls; and then, 2. Shall give some
advice about the means.
I. About the end, the winning
of souls. This is to bring them to God. It is not
to win them to us, or to engage them into a
party, or to the espousal of some opinions and
practices, supposing them to be never so right,
and consonant to the word of God. But the winning
of them is, to bring them out of nature into a
state of grace, that they may be fitted for, and
in due time admitted into everlasting glory.
Concerning which great end,
these few things should be laid deeply to heart
by all that would serve the Lord in being
instrumental in reaching it.
1st, The exceeding
height and excellency of this end is to be laid
to heart. It is a wonder of condescendence, that
the Lord will make use of men in promoting it. To
be workers together with God in so great a
business, is no small honour. The great value of
mens souls, the greatness of the misery they are
delivered from, and of the happiness they are
advanced to, with the manifold glory of God
shining in all, makes the work of saving, men
great and excellent. Preaching the gospel, and
suffering for it, are services that angels are
not employed in. Mean and low thoughts of the
great end of the ministry, as they are dissonant
from truth, are also great hindrances of due
endeavours after the attaining the end.
2dly, The great
difficulty of saving souls must be laid to heart.
The difficulty is undoubted. To attempt it, is to
offer violence to mens corrupt natures; and a
storming of hell itself, whose captives all
sinners are. Unless this difficulty be laid to
heart, ministers will be confident of their own
strength, and so miscarry, and be unfruitful.
Whoever prospers in winning souls, is first
convinced that it is the arm of Jehovah only can
do the work.
3dly, The duty of
winning souls must be laid to heart by ministers.
That it is their principle work, and they are
under many commands to endeavour it. It is a
fault to look on fruit only as a reward of
endeavours; so it is indeed, and a gracious one:
but it should be so-minded, as the end we would
strive for, Col. i. 28, 29.; which, when
attained, is still to his praise: yet most
commonly when it is missing, it is to our
reproach and danger, when it is (as, alas! it is
of. ten) through our default.
4thly, The great
advantage there is to the labourer by his
success, is to be pondered. Great is the gain by
one soul, He that winneth souls, is happy
as well as wise, Prov. xi. 30, Dan. xii.
3. Won souls are a minister’s crown, and
glory, and joy. Phil. iv. 1. 1
Thess. ii. 20. How far is this account above all
others that a man can give of his ministry? These
things fixed upon the heart, would enliven us in
all endeavours to attain this excellent end.
2. For advice about the means,
I shall add these few besides what hath been
said.
1st, Let ministers, if
they would win souls, procure and retain amongst
the people a persuasion of their being sent of
God; that they are Christ’s ministers, I
Cor. iv. 1. It is not confident asserting of it,
nor justifying the lawfulness of our
ecclesiastical calling, though there be some use
of these things at some times: but it is ability,
painfulness, faithfulness, humility, and
self-denial, and, in a word, conformity to our
Lord Jesus in his ministry, .that will constrain
people to say, and think, that we are sent of
God. Nicodemus comes with this impression of
Christ, John iii. 2. A teacher come from God.
It is certain, that these thoughts in people
further the reception of the gospel; Gal.
iv. 14. Ye received me as an angel of God,
even as Christ Jesus.
2dly, Let ministers, if
they would win souls, purchase and maintain the
people’s love to their persons. And this is best
done, by loving of them, and dealing lovingly and
patiently with them. There should be no striving
with them, especially about worldly things: yea,
meekness to them that oppose themselves, 2
Tim. ii. 24, 25, 26. It is of great
advantage to have their love. How carefully doth
Paul sue for it in several epistles; and
condescend to intreat and make apologies, when
indeed he had not wronged them, but they only did
imagine he had wronged them! 2 Cor. xi.
3dly, It would further
the winning of souls, to deal particularly and
personally with them; not always nor altogether
in public, Col. i. 28, Acts xx. 20, 21. Great
fruit hath constantly followed the conscientious
discharge of this duty. The setting of it up in
Geneva, did produce incredible fruits of piety,
as Calvin reports: when the ministers, and some
of the elders, went from house to house, and
dealt particularly with the people’s consciences.
And we are not without many instances of the
fruit of this mean in our own time, and in these
nations. Blessed be the Lord for the labourers,
and their success.
4thly, Ministers must
pray much, if they would be successful. The
apostles spent their time this way, Acts vi. 3.
Yea, our Lord Jesus preached all day, and
continued all night alone in prayer to God.
Ministers should be much in prayer. They use to
reckon how many hours they spend in reading and
study; it were far better both with ourselves and
the church of God, if more time were spent in
prayer. Luther’s spending three hours daily in
secret prayer, Bradford’s studying on his knees,
and other instances of men in our time, are
talked of rather than imitated. Ministers should
pray much for themselves; for they have
corruptions like other men, and have temptations
that none but ministers are assaulted with. They
should pray for their message. How sweet and easy
is it for a minister, (and likely it is to be the
more profitable to the people), to bring forth
that scripture as food to the souls of his
people, that he hath got opened to his own heart
by the power of the Holy Ghost, in the exercise
of faith and love in prayer! A minister should
pray for a blessing on the word; and he should be
much in seeking God particularly for the people.
It may be this may be the reason why some
ministers of meaner gifts and parts are more
successful, than some that are far above them in
abilities; not because they preach better, so
much as because they pray more. Many good sermons
are lost for lack of much prayer in study.
But because the ministry of
the word is the main instrument for winning
souls, I shall therefore add somewhat more
particularly concerning this, and that both as to
the matter and manner of preaching.
1. For the subject-matter of
gospel-preaching, it is determined by the apostle
expressly to be Christ crucified, 1 Cor.
ii. 2. Two things ministers have to do about him
in preaching him to them that are without. 1. To
set him forth to people, Gal. iii. 1; to paint
him in his love, excellency, and ability to save.
2. To offer him unto them freely, fully, without
any limitation as to sinners, or their sinful
state. And then Christ’s laws or will to be
published to them that receive him, and are his,
for the rule of their walk; and his promises, for
the measure and foundation of all their hopes and
expectations; and his grace and fulness, for
their supply in every case, till they be brought
to heaven. This was the simplicity of the gospel
that remained but a little while in the Christian
church: for ceremonies amongst the Jews, and
sinful mixtures of vain philosophy amongst the
Gentiles, Col. ii. did by degrees so corrupt the
gospel, that the mystery of iniquity ripened in
the production of Antichrist. It was a sad
observation of the fourth century, that it became
a matter of learning and ingenuity to be a
Christian. The meaning was, That too much weight
was laid on notions, and matters of opinion; and
less regard had unto the soundness of the heart,
and holiness of the life. In the beginning of the
reformation from Popery, the worthies whom God
raised up in several countries, did excellently
in retrieving the simplicity of the gospel from
the Popish mixtures. But that good work took a
stand quickly, and is on the declining greatly.
How little of Jesus Christ is there in some
pulpits! It is seen as to success, that whatever
the law doth in alarming sinners, it is still the
gospel-voice that is the key that opens the heart
to Jesus Christ. Would ministers win souls? Let
them have more of Jesus Christ in their dealing
with men, and less of other things that never
profit them that are exercised therein.
2. As for the manner of
successful preaching, I shall give it in a
negative and positive, from these two places: 1
Cor. 1. 17. and ii. 1-4.
First, What this
negative disowns, is our inquiry. The words are
full: For Christ sent me not to baptize, but
to preach the gospel: not with wisdom of words,
lest the cross of Christ should be made of none
effect. Again, I came not to you with
excellency of speech, or of wisdom, declaring
unto you the testimony of God. Again, And
my speech, and my preaching was not with enticing
words of man’s wisdom. These are the words of
the Holy Ghost concerning a way of preaching that
is unprofitable: a way that seems was in use and
respect with the Corinthians; and honest Paul was
despised by them, for his simple and plain way,
different from theirs. I shall only instance in
things that this scriptural negative doth check
and reprove in the way of preaching.
1. The establishing and
advancing of divine truth upon the foundation of
human reason; as if there were some weakness and
insufficiency in those methods and arguments of
working on mens consciences, that the Holy Ghost
prescribes. The great foundation of all a
minister hath to say, is, Thus saith the Lord;
and a grave declaring of the testimony of God
in this matter, is ministers duty, 1 Cor. ii. 1.
and will have more authority on mens consciences,
than many human reasons. There is a rational
preaching, (as it is called), wherein men do not
satisfy themselves to make use of reason as a
tool and instrument, (and then its use is
excellent), but will establish it as a judge and
dictator in all divine matters and truth; and so
in effect turn all their preaching into little
better things than the lectures of the
philosophers of old; save that the poor Pagans
were more sincere in their morals, and serious in
delivering their opinions.
Let a minister therefore still
think with himself, that a plain
scripture-testimony is his main argument; and
accordingly let him use it. When he teacheth
philosophy, and when he teacheth men the will of
God about salvation, he is in distinct provinces,
and his management of his work therein should be
very different.
2. It is to preach with
excellency of speech, and words of
man’s wisdom, when men think to reach
the gospel end on sinners by force of even
spiritual reason and persuasion. This corrupt
thought riseth in some, from an imagination that
moral suasion is all that is needful for
converting a sinner and in some this thought
rises on a better account; the light of the glory
of God in the gospel shines so brightly in upon
their own hearts, that they fall into this
conceit, that no man can stand before that light
which they can hold forth: Melancthon’s mistake
at first, till experience made him wiser. Hast
thou a clear knowledge of gospel-mysteries, and
the word of exhortation is with thee also, so
that thou art qualified to urge, beseech, and
plead warmly with sinners on Christ’s behalf?
Take heed of this snare, lest thou think, that
thy wisdom and gifts can promote and carry on the
gospel-design on men.
3. This also is checked
in the apostle’s words, the setting forth the
beauty of the gospel by human art. The truth of
the gospel shines best in its bare proposal; and
its beauty, in its simple and naked discovery. We
may observe from the church-history, that still
as soundness of doctrine, and the power of
godliness, decayed in the church, the vanity of
an affected way of speaking and of writing
of divine things came in. Quotations from the
fathers, Latin, and languages, are pitiful
ornaments unto preaching, if a man design
conversion and soul-edification. And yet more
despicable are all playing on words, jinglings,
and cadencies, (which things are in all the rules
of true eloquence justly exploded); and yet some
men reckon much on them. But would any man think
his friend in earnest with him, that would accost
him in any affair with such sort of language and
gesture?
Secondly, The positive
is, in demonstration of the Spirit, and of
power, 1 Cor. ii. 5.
1. Paul preached so as gave a
demonstration that the Holy Ghost was in him,
sanctifying him. This is a plain and blessed
thing. Happy is he minister that manageth his
work so, that if the hearers get not a
demonstration of great parts and learning, yet
they have a demonstration of the sanctifying
Spirit of God in the minister.
2. Paul preached so as gave a
demonstration that the Spirit of God was with
him, assisting and helping him in his work; even
when he was amongst them in much weakness,
fear, and trembling, ver., 3. Happy is the
minister that can preach this way. He must be a
depender upon assistance from the Holy Ghost.
3. Paul preached so as a
demonstration of the power of the Holy Ghost was
given to the hearts of the hearers. The Spirit of
God so wrought on them by his power in and by
Paul’s preaching, (2 Cor. iv. 2. Commending
ourselves to every man’s conscience in the
sight of God). This is the principle
thing to be aimed at, and it is the proper source
of all profitable preaching.
III. To conclude: You that are
ministers, suffer a word of exhortation.
Men, brethren, and fathers,
you are called to an high and holy calling; Your
work is full of danger, full of duty, and full of
mercy. You are called to the winning of souls; an
employment near a-kin unto our Lord’s work, the
saving of souls; and the nearer your spirits be
in conformity to his holy temper and frame, the
fitter you are for, and the more fruitful you
shall be in your work. None of you are ignorant
of the begun departure of our glory, and the
daily advance of its departure, and the sad
appearances of the Lord’s being about to leave us
utterly. Should not these signs of the tunes
rouse up ministers unto greater seriousness? What
can be the reason of this sad observation, That
when formerly a few lights raised up in the
nation, did shine so as to scatter and dispel the
darkness of popery in a little time; yet now when
there are more, and more learned men amongst
us, the darkness comes on apace? Is it not
because they were men filled with the Holy
Ghost, and with power; and many of us are
only filled with light and knowledge, and
inefficacious notions of God’s truth? Doth not
always the spirit of the ministers propagate
itself amongst the people? A lively ministry, and
lively Christians. Therefore be serious at heart;
believe, and so speak; feel, and so speak; and as
you teach, so do; and then people will feel what
you say, and obey the word of God.
And, lastly, for people: It is
not unfit that you should hear of ministers work,
and duty, and difficulties. You see that all is
of your concernment. All things are for your
sakes, as the apostle saith in another case.
Then only I entreat you, 1.
Pity us. We are not angels, but men of like
passions with yourselves. Be fuller of charity
than of censure. We have all that you have to do
about the saving of our own souls; and a great.
work besides about the saving of yours. We have
all your difficulties as Christians; and some
that you are not acquainted with, that are only
ministers temptations and trials.
2. Help us in our work, if you
can do any thing, help us in the work of winning
souls. What can we do, say you? O! a great deal.
Be but won to Christ, and we are made. Make haste
to heaven, that you and we may meet joyfully
before the throne of God and the. Lamb.
3. Pray for us. How often and
how earnestly doth Paul beg the prayers of the
churches! And if he did so, much more should we
beg them, and you grant them; for our necessities
and weaknesses are greater than his: 2 Thess.
iii. 1, 2. Finally, brethren, pray for us,
that the word of the Lord may have free course,
and be glorified, even as it is with you: and
that we may be delivered from unreasonable and
wicked men: all men have not faith.
Author
Robert Traill (1642-1716):
Friend of William Guthrie of Fenwick, attendant
of James Guthrie of Stirling on the scaffold, son
of the Greyfriars Church manse where the 1638
Covenant was signed, Scot ordained in England,
exile in Holland, prisoner on the Bass Rock,
scholar, preacher and saint — Robert Traill lived
to span the ripest period of the Puritan age.
Distinguished in the classes at Edinburgh
University, Traill early felt the inner
constraint to preach Christ. Too intimate an
association with the younger John Welsh drew the
swift displeasure of the civil arm upon him.
Denounced as a ‘Pentland Rebel’ he fled to join
the bright galaxy of British divines weathering
the storm of Stuart Absolutism in the Low
Countries (1667).
Traill’s literary output began
there. As assistant to Nethenus, professor at
Utrecht, he prepared Samuel Rutherford's
Examination of Arminianism for the press.
Back in London in 1692 he took up his pen, as
Isaac Chancy (Owen’s successor) and the younger
Thomas Goodwin were having to do, to defend the
doctrine of Justification against the new
Legalism. After serving Presbyterian charges in
Kent and London he died at the age of 74.
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