were not satisfied with supplying their churches with a principle, and leaving them to their own search for a rule and a remembrancer. Who so minute in his detail of practical duties, as he that is most full in his statements of Scriptural doctrine? The latter chapters of St. Paul's Epistles (as we have hinted) expound the practical obligations in immediate connexion with Evangelical doctrine; so that a misguided commentator, or preacher, would find himself in considerable perplexity, either in dismissing his exposition of his Epistles at the close of his doctrinal statement, or in pursuing the practical parts with a disrelish upon his own mind. Are not the closing chapters of the Epistles component parts of the New Testament revelation? And did they not form a part of Apostolical instruction to professing churches? We fear that the restricted Ministry often shows a disrelish to vital holiness (tolerable in general statements, but revolting in detail), or at least to a close and searching scrutiny of the heart, and to the measurement of conduct by the uncompromising standard of the Gospel. Men will be Christians, so long as articles of faith are concerned.—They can "understand all mysteries and all knowledge." But to be told (even upon the authority of an Apostle) that "faith, if it hath not works, is dead, being alone,”—is in their view legality, inconsistent with the freeness and simplicity of the Gospel. And yet in conformity to "the teaching wisdom given unto their beloved brother Paul," the other Apostles interwove their practical exhortations into the thread of their doctrinal instructions; and thus they raised a goodly superstructure upon the solid foundation of Scriptural truth. The wholesome doctrine of Christ includes the path as well as the hope-the fruitfulness as well as the consolationsof the Gospel; so that the separation of the doctrine from the holiness of the Gospel is as defective a statement, as the disunion of holiness from the doctrine of the cross. Partial preaching will produce a luxuriant crop of partial hearers, to whom a large part of Scripture is useless; full of notions, excited in their feelings, forward in their profession; but unsubdued in their habits and tempers, equally destitute of the root, the life, activity, fruitfulness, enjoyment, perseverance, of vital religion. Nor is this tone of Min 2 .1 James ii. 17. 2 Upon this model ought the Ministers of the Gospel to form their preaching-Ministers are not to instruct only, or to exhort only, but to do both. To exhort men to holiness and the duties of the Christian life, without instructing them in the doctrine of faith, is to build a house without a foundation. And on the other side, to instruct the mind in the knowledge of Divine things, and neglect the pressing of that practice and power of godliness, which is the undivided companion of true faith; is to forget the building, that ought to be raised upon that foundation once laid, which is likewise a point of very great folly. Leighton on 1 Peter ii. 11. istry less hurtful to the sincere professor of the Gospel. In the neglect of habitual self-examination, and a well-ordered conversation, the light of orthodox profession will partake more of the speculative than of an influential character; and the "knowledge that puffeth up" will be often substituted for the "charity that edifieth." Let not therefore the dreaded imputation of being thought moral preachers, deter us from inculcating the requirements, as well as illustrating the doctrines, of the Gospel. Practical preaching is needed to sift the false professors of religion, and to quicken sincere Christians. The management of it is perhaps more difficult than doctrinal discussions. Yet is it consistent with the most unfettered display of Scriptural doctrine, and indeed mainly constitutes its perfection and effectiveness.1 IV.-APPLICATORY PREACHING OF THE GOSPEL. BISHOP DAVENANT remarks, that 'the philosopher's maxim— that every action is done by the touch-has a principal place in the sacred action of preaching. The doctrine generally proposed, is occupied, as it were, in a distant object, and can never reach the soul itself; but its specific application comes in a manner into the very interior of the mind, and touches and penetrates it." This application forms the life and interest of preaching, and (what is more important) is the grand instrument of conviction. We pass over the lesser matters by the way, to hasten to our main design-"the saving of ourselves, and of them that hear us." For this end we must show them' (as Archbishop Secker reminds us) 'from first to last, that we are not merely saying good things in their presence; but directing what we say to them personally, as a matter which concerns them beyond expression. More general discourses they often want skill to take home to themselves, and oftener yet, inclination; so they sit all the while stupidly regardless of what is delivered. Therefore we must interest them in it, by calling upon them to observe, by asking them questions to an 1 'Mr. Robinson'-observes his Biographer-' was eminently a practical preacher; generally he had much of Evangelical doctrine in his sermons; sometimes he was experimental; but he was always practical. Never did he discuss a doctrine without drawing from it strict practical conclusions, and closely applying them to the conscience; never did he detail Christian experience without specifically pointing out its practical tendencies: often he entered very minutely and particularly into a full and heart-searching developement of distinct parts of duty: insomuch that some of his hearers, who did not greatly approve his doctrinal opinions, were led highly to extol his Ministry, as being replete with useful family instructions.' Vaughan's Life, pp. 309, 310. 2 Dav. in Col. i. 21. 3 1 Tim. iv. 16. Semper ad eventum festinat.' Horace. swer silently in their own mind, by every prudent incitement to follow us closely." Massillon's preaching is said to have been so pointed, that no one stopped to criticise or admire. Each carried away the arrow fastened in his heart, considering himself to be the person addressed, and having neither time, thought, nor inclination to apply it to others.2 We must not expect our hearers to apply to themselves such unpalatable truths. So unnatural is this habit of personal application, that most will fit the doctrine to any one but themselves; and their general and unmeaning commendation too plainly bespeaks the absence of personal interest and concern. The preacher must make the application himself.3 The "goads and nails” must not be laid by, as if the posts would knock them in ; but "fastened by the masters of assemblies."4 To insist therefore upon general truths without distributive application; or to give important directions without clearing the way for their improvementthis is not, according to the design of our Ministry, to lay the truth at every man's door, to press it upon every man's heart, and to "give to them their portion of meat in due season." That tone of preaching, that smoothes down or qualifies revolting truths-that does not cause the hearers some uneasiness-that does not bear directly upon them as individuals, but feebly illustrates the living power of the word; nor will it ever "compel sinners to come in" to the Gospel. It will probably only produce the heartless reply-"How forcible are right words! but what doth your arguing reprove?" This palatable ministry, that blunts the edge of "the 1 Charges, pp. 181, 182. 2 Mr. Cecil adopted Lavater's practice-to fix on certain persons in his congregation, as representatives of the different classes of his hearers-to keep these persons in his eye in the composition of his sermons-and to endeavour to mould his subjects, so as to meet their respective cases. This rule obviously requires much judgment to avoid that personality, which—except in particular cases, (1 Tim. v. 20.) belongs to private-not to public rebukes. (Matt. xviii. 15.) Perhaps the better general rule would be to aim at that direct exhibition of truth, which would compel conscience to do its own work in individual application. Compare Dwight's Sermons, Vol. ii. 451-454. 3 See 2 Sam. xii. 1-7. When John preached generally, "Herod heard him gladly;" when he came to particulars of application-"It is not lawful for thee to have thy brother's wife"-the preacher lost his head. "The Minister' (as an excellent old Divine observes) 'should desire to have that knowledge of all his hearers, that he may be able to speak as particularly to every one as is possible. (Jer. vi. 27.) Though he may not make private faults public, or so touch the sin, as to note and disgrace the sinner; yet he may apply his reproofs particularly, so that the guilty party may know and feel himself touched with the reproof. We must in preaching aim as directly as we can at him, whom we desire to profit. Our doctrine must be as a garment, fitted for the body it is made for; a garment that is fit for every body, is fit for nobody. Paul saith of himself, that in his preaching he laboured to admonish every man, to present every man perfect in Christ Jesus.' Hildersham on John iv. Lect. lxxx. 4 Eccles. xii. 11. 7 Luke xiv. 23. 5 2 Tim. ii. 15, with Luke xii. 42. 6 Heb. iv. 12. 8 Job vi. 25. It was observed of Philip Henry, that he did not shoot the arrow of the word over the heads of his audience, in the flourishes of affected rhetoric, nor under sword of the Spirit," in order to avoid the reproach of the cross, brings upon the preacher a most tremendous responsibility. 3 2 4 Personal application formed the nerve of the preaching of the Jewish prophets,1 and of our Lord's public and individual addresses. His reproofs to the Scribes and Pharisees, to the Sadducees and Herodians, had distinct reference to their particular sins. In his treatment of the young ruler, and the woman of Samaria, he avoided general remark, to point his instructions to their besetting and indulged sin-talking to their thoughts,' (as a sensible writer has observed in the case of the young man) 'as we do to each other's words." Peter's hearers "were pricked to the heart" by his applicatory address. Even the hardest heart-the most stubborn sinner-is made to smart under the point of the two-edged sword." Nothing of this kind is found in the instructions of the heathen sages. Plato, Aristotle, and Tully, dealt out to their disciples cold and indefinite descriptions of certain virtues and vices; but with no endeavours to impress the mind with personal conviction. Horace and Juvenal attempted something in this way; but in a spirit more likely to excite ridicule and disgust, than to produce any practical result. Their system was a mass of inert matter, without action. Such probably also were the instructions of the Jewish teachers—consisting chiefly (as the Evangelist implies) of spiritless disputations, drawn from the traditions of men, with no power to work upon the mind, affections, or conscience." Preaching, in order to be effective, must be reduced from vague generalities, to a tangible, individual character-coming home to every man's business, and even to his bosom. He goes on in a slumbering routine of customary attendance. Nothing but the Preacher's blow the hand not lifted towards him, but actually reaching him—will rouse him to consideration. There is no need to mention names. The truth brought into contact with the conscience speaks for itself. Even the ungodly can bear forcible sermons, without any well-directed aim. The general sermons, that are preached to every body, in fact are preached to no body. They will therefore suit the congregations of the last century, or in a p. 59. their feet by homely expressions, but to their hearts in close and lively application.' Life, 1 Isaiah lviii. 1. Micah iii. 8. 3 Matt. xix. 16—22. 2 Comp. Matt. xxii. xxiii. 4 John iv. 7—26. Comp. Bishop of 5 Benson's Life of Christ, p. 300. Winchester's Min. Char. of Christ, ch. 13. 7 1 Kings xvi. 20. xxii. 8. ́Amos vii. 9. 8 Matt. vii. 29, with Mark vii. 1–9. Luke iv. 28. Acts v. 33. Rev. xi. 10. 9 Compare Matt. xxi. 45. John viii. 9. Often have Ministers been accused of preaching at individuals sermons written without the slightest knowledge of their cases. What is this, but the piercing of the two-edged sword? 1 Cor. xiv. 25. foreign land, as well as the people before our eyes. 'Such discourses' (as Bishop Stillingfleet remarks) 'have commonly little effect on the people's minds. But if any thing moves them, it is particular application as to such things, in which their consciences are concerned." We must therefore preach to our people, as well as before them. The consciences of the audience' should 'feel the hand of the Preacher searching it, and every individual know where to class himself. The Preacher, who aims at doing good, will endeavour above all things to insulate his hearers, to place each of them apart, and render it impossible for him to escape by losing himself in the crowd. At the day of judgment, the attention excited by the surrounding scene, the strange aspect of nature, the dissolution of the elements and the last trump-will have no other effect, than to cause the reflections of the sinner to return with a more overwhelming tide on his own character, his sentence, his unchanging destiny; and, amid the innumerable millions which surround him, he will "mourn apart." It is thus the Christian Minister should endeavour to prepare the tribunal of conscience, and turn the eyes of every one of his hearers upon himself.'2 But this applicatory mode should extend to the consolatory as well as to the awakening exhortations of the Gospel; bringing home the general promises of forgiveness to every distinct case of penitence and faith; of direction, support, or comfort, to each 1 1 Duties and Rights of the Parochial Clergy, p 31. 'General declarations against vice and sin, rouse men to consider and look about them; but they often want effect, because they only raise confused apprehensions of things, and undeterminate propensions to action; the which usually, before men thoroughly perceive or resolve what they should practice, do decay and vanish. As he that cries out 'fire' doth stir up people, and inspireth them with a kind of hovering tendency every way, yet no man thence to purpose moveth, until he be distinctly informed, where the mischief is; (then do they, who apprehend themselves concerned, run hastily to oppose it) so, till we particularly discern, where our offences lie, till we distinctly know the heinous nature and the mischievous consequences of them-we scarce will effectually apply ourselves to correct them. Whence it is requisite, that men should be particularly acquainted with their sins, and by proper arguments be dissuaded from them.' Barrow's Sermons. General discourses do not so immediately tend to reform the lives of men, because they fall among the crowd, and do not touch the consciences of particular persons in so sensible and awakening a manner, as when we treat of particular doctrines and sins, and endeavour to put men upon the practice of the one, and reclaim them from the other, by proper arguments taken from the word of God, and from the nature of particular virtues and vices.' Tillotson's Sermons, folio, p. 491. "The preacher who only flourishes in general notions, and does not aim at some particular argument, is like an unwise fisher, who spreads his net to the empty air, where he cannot expect any success to his labours.' Bishop Wilkins's Eccles. 2 Hall's Sermons, &c. pp. 23, 24. George Herbert's 'Parson was used to preach with particularizing of his speech; for particulars ever touch and wake more than generals.' Chap. vii.-'Let every preacher so preach, as every wise preacher ought to preach; not only unto men or unto men's ears, but into men's ears, and into men's hearts also, if possible. It is easier to find out a sermon to preach unto the people, than to find out this skill and wisdom, how to be able to distil or preach a sermon into the people.' More's Wise Preacher. |