CHAPTER I. THE INSTITUTION AND IMPORTANCE OF THE ORDINANCE OF PREACHING. 'BECAUSE therefore want of the knowledge of God is the cause of all iniquity amongst men, as contrariwise the ground of all our happiness, and the seed of whatsoever perfect virtue groweth from us, is a right opinion touching things Divine; this kind of knowledge we may justly set down for the first and chiefest thing, which God imparteth unto his people; and our duty of receiving this at his merciful hands, for the first of those religious offices, wherewith we publicly honour him on earth. For the instruction therefore of all sorts of men unto eternal life it is necessary, that the sacred and saving truth of God be openly published unto them. Which open publication of heavenly mysteries is by an excellency termed preaching." The incidental notices of Enoch and Noah connect this institution even with the Ante-diluvian era. In the Patriarchal ages public instruction was probably vested in the heads of families. In the Jewish œconomy Moses received his commission immediately from God; subsequently assisted by seventy elders associated with him. Often did Joshua, like his predecessor, collect the people to hear the message of God. Lower down the history—we read of the schools of the Prophets the repositories of public teaching for the land. After the captivity, the ordinance seems to have been received nearly according to the present simple, solemn, well-conducted ceremonial: with an established course of exposition and interpretation. Our Lord—the great Preacher of righteousness— was anointed to this office, and constantly employed in it.' He ordained his Apostles as his successors in office,10 and sealed their commission with the gift of his own Spirit." Invested with this authority they stretched their efforts, publicly and privately, to preach the Gospel to the utmost compass of their commission— 1 Hooker, Book v. 18. 3 Gen. xiv. 14. marg. xviii. 19. 8 2 Exod. xiv. 15. 2 Peter ii. 5. 5 Compare whole Book of Deuteronomy, with Joshua xxii.-xxiv. 6 1 Sam. x. 5, 6. Scott in loco. 7 Compare Neh. viii. 4—8. with Acts xiii. 14, 8 Isa. Ixi. 1, 2, with Luke iv. 16, 21, 43. 10 Mark iii. 14. 11 Matt. xxviii. 18-20. "unto every creature which is under heaven." No congregation in the Primitive Church separated without being 'fed' (as Tertullian writes) 'with holy sermons." And though for ages the preaching office was suspended in the papal, as indeed it is still in some branches of the Greek Church; yet it is now generally acknowledged to be the primary instrument in the Divine appointment for the conversion of the world. 3 An able writer of our day admirably illustrates the power of this grand institution-' Of all methods for diffusing religion, preaching is the most efficient. It is to preaching that Christianity owes its origin, its continuance, and its progress: and it is to itinerating preaching (however the ignorant may undervalue it) that we owe the conversion of the Roman world from Paganism to primitive Christianity; our own freedom from the thraldom of Popery, in the success of the Reformation; and the revival of Christianity at the present day from the depression which it had undergone, owing to the prevalence of infidelity and of indifference. Books, however excellent, require at least some previous interest on the part of the person, who is to open and to peruse them. But the preacher arrests that attention, which the written record only invites; and the living voice, and the listening numbers heighten the impression by the sympathy and enthusiasm which they excite; the reality, which the truths spoken possess in the mind of the speaker, is communicated to the feelings of the hearers; and they end in sharing the same views, at least for the moment, and in augmenting each other's convictions." Acts v. 20, 21, 42. xx. 20, 21, with Rom. xv. 19; Col. i. 23. 2 The Homilies (or popular discourses-bμia, from buiλos, a multitude) of the ancient fathers twice-occasionally if not frequently-three times on the Sabbath, are sufficient evidence on this point. Compare Bingham and Cave. Mosheim marks the simplicity of preaching in the second century, and its subsequent declension in the time of Origen. In later ages, the corruption assumed another form not less darkening to the light of God-when the public instructions were drawn not from the Scriptures, but from the writings of the fathers; and the Church sunk into darkness by her implicit faith in these most fallible guides. 3 Compare 1 Cor. 1 Cor. i. 17, 18, 21. Rom. x. 14-17. 'Prædicatio verbi est medium gratiæ divinitus institutum, quo res regni Dei publice et explicantur et applicantur populo ad salutem et ædificationem.' Bowles' Past. Evang. Lib. ii. c. i. Archbishop Grindal in his celebrated remonstrance to Queen Elizabeth, upon her restraint upon his preaching exercises, well points out the supremacy of preaching in the Christian Ministry'Public and continual preaching of God's word is the ordinary means and instrument of the salvation of mankind. St. Paul calls it "the Ministry of reconciliation" of man unto God. By preaching of God's word, the glory of God is enlarged, faith is nourished, and charity is increased. By it the ignorant is instructed, the negligent exhorted and incited, the stubborn rebuked, the weak conscience comforted, and to all those that sin of malicious wickedness, the wrath of God is threatened.' The whole of this admirable letter is given in Fuller's Church History, Book ix. and in Strype's Life of Grindal. 4 Douglas's Advancement of Society in Knowledge and Religion. A yet more excursive view is thus forcibly given by an anonymous writer-The Pulpit, whether we view it with the eye of a Legislator, watching for the welfare of the state; of the Learned, 2 This ordinance has always been held in the highest honour. Gregory Nazianzen insists upon it, 'as the principal thing that belong to us Ministers of the Gospel." St. Augustine marks it as the proper office of a Bishop. Even in the dark ages of Popery, we find an edict of the reign of Henry III., at a provincial synod, enjoining all parish priests 'to instruct the people committed to their charge, and to feed them with the food of God's word;' the synod styling them, in the event of their neglecting this duty, 'dumb dogs.' Erasmus gives a high pre-eminence to preaching-' The Minister is then in the very height of his dignity, when from the pulpit he feeds the Lord's flock with sacred doctrine." Mr. Thorndike (a writer of some authority on ecclesiastical matters) justly remarks' that preaching in respect of personal performance, is the most excellent work bishops and presbyters are able to do in the service of God." Hooker's judgment is to the same purport-'So worthy a part of Divine service we should greatly wrong, if we did not esteem preaching as the blessed ordinance of God-sermons as keys to the kingdom of heaven, as wings to the soul, as spurs to the good affections of man, unto the sound and healthy as food, as physic unto diseased minds." Certainly there is no employment more honourable; more worthy to take up a great spirit; more requiring a generous and free nurture, than to be the messenger and herald of heavenly truth from God to man, and by the faithful word of holy doctrine to procreate a number of faithful men, making a kind of creation like to God, by infusing his likeness into them to their salvation, as God did into him; arising to what climate he may turn him, like the Sun of righteousness that sent him, with healing in his wings, and new light to break in upon the chill and gloomy hearts of hearers, rising out of darksome barrenness a delicious and fragrant spring of saving knowledge and 'good jealous for public science and taste; of the Moral Philosopher, anxious for the virtue of the community; or of the devout Christian, weighing every thing in the balance of eternity-the Pulpit must, in every light, appear an object of vast importance.' Eclectic Review. We may add, that so powerful is the influence of the Pulpit upon the Church, that the general state of the Church at any given period may be correctly estimated by the prevalent style of preaching. 1 πρώτον των ημετέρων. Orat. 1. 2 De Offic. 1. c. 1. Thus the Council of Trent designates this office-præcipuum Episcoporum munus. Sess. iv. c. 2. 3 Bishop Stillingfleet's Duties and Rights of the Parochial Clergy, p. 15. The Countess of Richmond (mother of King Henry the Seventh) 'had such a sense of the necessity of the office in those times, that she maintained many preachers at her own charges, and employed Bishop Fisher to find out the best qualified for it.' Ibid. p. 206, 4 Erasm. Eccles. Lib. i. Elsewhere he observes, that the sense of religion grows very cold, without preaching. 5 See his Due Way of composing Differences. The Primitive Bishops (Augustine, Gregory, Chrysostom, Ambrose, &c.) were the greatest preachers of their time. 6 Book v. 22. works." All our diversity of means and machinery must subserve, and their energy depend upon a faithful exercise of the preaching commission. All the work done, or to be done, must be connected with "the foolishness of preaching," as God's chosen and chief ordinance.2 The sacred history connects this ordinance with national blessing, and the extension of scriptural religion. National distress and "vexation" marked the destitution of "a teaching priest" in Asa's reign. In the subsequent reign of Jehoshaphat, great public prosperity was combined with the mission of Levites and Priests throughout all the cities. The comparative disuse of preaching was a concomitant mark of the dark ages of Popery, while its revival was coeval with the era of the Reformation.5 George Herbert, therefore, might justly call his Country Parson's pulpit 'his joy and his throne "-as, indeed, invested with a dignity, solemnity, and efficiency peculiar to itself. CHAPTER II. PREPARATION FOR THE PULPIT. How honourable was the spirit of "the man after God's own heart," who could not endure the thought of offering unto the Lord his God "of that which did cost him nothing :" and who, in contemplating the greatness of the work, and the majesty of his God, "prepared with all his might, for the house of his God !" Nor did 1 Milton. 2 See 1 Cor. i. 21, 23, 24. Mark xvi. 15. Rom. x. 14-17. Yet in despite of these plain Scriptural declarations, we are now told-" that the Sacraments not preachingare the sources of Divine Grace," (Advert. Tracts for the Times, Vol. 1.) Again-'We would not be taught entirely to depreciate preaching as a mode of doing good. It may be necessary in a weak and languishing state: but it is an instrument, which Scripture, to say the least, has never much recommended!' Tract 89. Thus openly does proud man in his self-sufficiency contradict the testimony of God! How truly according to the mind of God was the view of Mr. Robinson-justly considering the commission-Preach the word" as his main work, which the nearest of the rest followed at a long interval. 'It is well' (he would say) 'to visit: it is well to show kindness; to make friendly; to instruct at home; to instruct at their own houses; to educate the children; to clothe the naked. But the pulpit is the seat of usefulness; souls are to be converted and built up there; no exertion must be allowed, which may have the effect of habitually deteriorating this; whatever else is done should be with the design and hope of making this more effective.' Life, p. 297. 32 Chron xv. 3, 5. 4 Ibid. xvii. 5—12. 5 The object of the Reformers in the Book of Homilies was to remove the obstructions to preaching from the disuse of the office, and the ignorance of the Clergy. 6 County Parson, ch. vii. 7 2 Sam. xxiv. 24. 8 See 1 Chron. xxix. 1–5. his illustrious son devote less preparation of heart and consecration of service to the building of the spiritual temple, than to that magnificent material temple, which was the glory of his nation, and the wonder of the world. To the one he devoted all the treasures of his kingdom; to the other, all the riches of his mind-"large and exceeding much, even as the sand that is on the sea-shore." “Because the Preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs."2 His whole soul was engaged in the discovery of the best mode, as well as the best substance, of instruction; that his thoughts might be clothed in language, worthy of the great subject and its Divine Author. He evidently considered the advantages of "study" to overbalance its "weariness to the flesh;" and "the words of this wisest" of men-the fruit of labour and study-were as "goads" to quicken the slothful. They not only gained the ears, and moved the affections; but they fixed upon the memory, conscience, and judgment, "as nails fastened by the master of assemblies."3 Such an example of devoted preparation for public instruction it well becomes us to follow. For, indeed, to maintain a constant recollection of the specific necessities of our people; to decide upon the most suitable course of Scriptural doctrine, exhortation, and comfort; to select the most appropriate vehicles for the presentment of the truth-these are exercises of laborious and persevering diligence. Yet with some, confidence supplies the place of premeditation. A Bible and Concordance, with a few sermon-notes, or even the impulse of the moment, with the gift of tolerable fluency -these are thought a sufficient warrant to stand up in the name of the great God. But what is solid will alone be permanent. No powers of imagination, natural eloquence, or vehement excitement, can compensate for the want of substantial matter. The "pastors according to God's heart will feed the people with knowledge and understanding." But except there be a gathering proportionate to the expenditure, there can be no store of "knowledge and understanding" for distribution to the people. Preachers of this stamp are known by their general want of va 1 1 Kings iv. 29. 4 Jer. iii. 15. See the conclusion of Fenelon's First Dialogue on Eloquence. Preaching' (says an old writer) 'is not a labour of the lips, and an idle talk of the tongue from a light imagination of the mind; but is indeed an uttering of God's truth from a serious meditation of the heart, in sound judgment, acquired through God's blessing by diligent labour and study to profit God's people. This preaching is of worth, deserves esteem, procures credit to God's ordinance, will work upon the hearers, and will pierce deeply as being spoken with authority.' Bernard's Faithful Shepherd, 12mo. 1621. |