Category Archives: Preaching

William Taylor: An Earnest Preacher

16 Friday Jun 2017

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William Taylor in his 1876 work The Ministry of the Word lists three qualities of the preacher of an effective sermon, earnestness, courage & tenderness.

Earnestness springs from two sources: a personal conviction of the truth proclaimed and the certainty that those hearing need to know this truth.

But before he gets into earnestness and its causes, Taylor begins by stating what earnestness is not:

We must not confound it with mere vehemence of manner

We must not confound it with mere vehemence of manner. Rant is not intensity, neither is noise earnestness. Too often the ” sound and fury” signifying nothing;” and sometimes as I have been compelled to listen to preachers of the noisy school, I have thought that they had taken their cue from Quince in his description of the lion’s part, when he says,  “You may do it extempore, for it is nothing but roaring.”‘- That is, and always must be, ridiculous …

I have often seen men who thought that play acting with lots of noise, as if pretending to enthusiasm were a good substitute for being earnest.

Taylor explains that one can never be earnest unless one is first convinced of the truth of the matter:

If we have not made up our minds upon a subject, we cannot kindle into enthusiasm over its treatment ; and he who has not yet brought the ends of his thoughts together on any matter, should keep that matter out of the pulpit until he has. It is the irrepressible in a man that makes him earnest. If he can keep anything in, then let him keep it, for such a thing, generally speaking, is not worth letting out, and his utterance of it will have no force.

Unfortunately, too often, the preacher goes into the pulpit without conviction, and so he merely talks:

The preacher fills up the time with talk, because he must say something. He does not go into the sacred desk under the absorbing impulse of the feeling that he has something which he must say. So he is aimless and uninteresting, and fails to impress others because he is unimpressed himself. It cannot be too constantly remembered by you, that your usefulness to others must depend, next to the influence of God’s Spirit, upon the intensity of your own convictions. There is nothing so contagious as conviction.

As Taylor says, “If, therefore, you have no positive convictions, keep out of the pulpit until you get them.”

Now, the preacher must not only be earnest in his personal conviction of the truth, he must earnestly believe that others must hear this truth. The preacher must be convicted of the truth and of the importance of that truth:

But another element of earnestness is a vivid realization of the position of our hearers. Let a man have the firm belief that he is dealing with immortal souls ; that unless these souls embrace the Lord Jesus Christ and live in obedience to His laws, they must perish everlastingly ; and that he is set to persuade them to choose that ”’ good part which cannot be taken away ” from them, and he cannot help being earnest in his appeals to them.

And again:

There is no mistaking the earnestness of him who runs from the burning dwelling to cry ” Fire! fire!” He sees the evil; he knows that if means be not taken promptly to extinguish the flames the house must be destroyed ; and so he does not take it leisurely, but rushes on along the nearest way to the engine-house. And it is the same in the pulpit.

In conclusion:

Here, then, are the twin sources of that earnestness of which so much is said, namely, intellectual conviction of the truth of those things which we proclaim; and loving realization of the fact that our hearers need to have these things said to them in order to be saved from the evils of time and the perdition of eternity. Give us these in all the occupants of all our pulpits, and the world will be constrained to listen to them. There is no royal road to earnestness; neither can it be successfully counterfeited by any histrionic art. We can gain it only through personal conviction and pervasive love ; but, when we do gain it, we do not so much possess it as it possesses us, and carries us out of ourselves to achievements which are as astonishing to ourselves as they are irresistible to those whom we address.

The discussion of earnestness is found in Lecture VI, pp. 131-138.

What God says of our Identity 

23 Sunday Apr 2017

Posted by in Biblical Counseling, Image of God, imago dei, Preaching

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But his theology of the cross involved the recognition that God sometimes works “under the appearance of opposites.” Thus Luther strove to cultivate in the congregation a faith that rested in confidence on God’s presence and promise even when his strength was being perfected in their weakness, as God had told Paul he was doing in the apostle’s life (2 Cor. 12:9). In this sermon on Mark 5 Luther, in both temporal and spiritual dimensions of life, poses the contrast of what human beings see in the world and what Christ sees. David had seen himself as a poor shepherd, and so had the world, but Christ viewed him as a king. “All of you who have faith in me regard yourselves as poor sinners, but I regard you as precious saints; I regard you as like the angels. I simply speak not more than a single word, and sin, death, sickness have to yield, and righteousness, life, and health come in their place. The way I speak determines how things are; they cannot be otherwise.” 

Robert Kolb, Luther and the Stories of God, Chapter 3

The Spiritual Chymist, Preaching and Public Worship

07 Tuesday Feb 2017

Posted by in 2 Timothy, Preaching, Reading, Uncategorized, Worship, Worship

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Meditation XLI
Upon the Benefits of a Sucking Bottle

The Word of God by which men are turned from darkness onto light sometimes compared to a seed (Mark 4:4) and sometimes onto milk (1 Peter 2:2); and the ministers of it, sometimes onto fathers (1 Thessalonians 2:11)and sometimes onto nurses (1 Thessalonians 2:7). This double relation points forth their double duty which is not only as spiritual fathers to beget men onto Christ, but as nursing mothers to give them the full breasts the sincere milk of the word that they may grow thereby and of newborn babes maybe come strong in the face, and filled with all knowledge and wisdom in the things of God.

But how was this done? It is by Reading only the Scriptures, without giving the sense (though it be a public ordinance of God [1 Timothy 4:13], and highly to be honored of all), or by the diligent and well digested preaching of the Scriptures, in which the truths delivered or sucked in as milk from the breast that partakes of the warmth and spirits of the nurse?

Some ministers have consulted more for their own ease than their people’s profit, and have endeavored to maintain reading to be preaching, as if that were a sufficient discharge of their duty.

But what then will become of the apostle’s question? Who is sufficient for these things? It should be rather who is not sufficient? Or of what use will be this counsel, to preach in season and out of season (2 Timothy 4:2) and to divide the word of God aright as a workman that needeth not be ashamed. (2 Timothy 2:15)

True it is, that if preaching be taken largely for any declaration or publishing of the Word of God, it cannot be denied to be preaching. But if it be taken strictly for preaching, by way of office, and for ministerial publishing of the gospel, then it is quite another thing.

Was there not a wide difference between the woman of Samaria making known of Christ (John 4:28-30), and the apostles preaching of him; or between Andrew calling his brother Peter (John 1:40-41) before he was put into his apostolical office and his preaching of Christ when commissioned by him?

And what less difference is there between a naked reading of the Scripture or some other set discourse and the powerful preaching of the Word? But if trial and experience could better evince than argument, those who justify the opinion by their practice, I could wish that such might bring forth children who lived wholly upon the singular means of reading and let their countenance be looked upon and the countenance of those who have had the Word duly preached onto them and then let others judge whether their countenance appear as fair and as fat as their brothers?

Oh how quickly would it be discerned which they are, which have received the nourishment from the breast and which from the bottle? It would soon be judged that the weak are the flocks of Laban and the strong the flock of Jacob (Genesis 30:41-42), which God has by far blessed far above the other.

Think upon it of O ye slothful ones, to whose care God has committed the welfare of many souls how you will answer your neglected to God! If the chief officer was afraid that his withholding the king’s appointed meat from Daniel and his companions might endanger his head to his lord should he see their faces worse than the children of their sort (Daniel 1:10) what cause will you have to fear the displeasure of Christ when he shall behold the wan and pale looks of those for whom he died by your detaining breast from them who should have been nourished up in the Word of faith and good doctrine?

Nor shall ye, O Christians who slight ordinances (Communion, baptism, and here most likely public worship) and turn your back upon the breast of consolation which are held forth onto you escape any better than the ministers who deny them to their people. If it be a sin to do the one, it is no less, if not greater in you, to do the other. They sin against the souls of others, and you sin against your own souls. And yet how great are the numbers upon whom the guilt of this crime may be charged?

Some think that they are past their childhood and therefore wean themselves. They know as much as their teachers can tell them, and to what end then should they still give them their attendance? To hanker after the breast is for babes, not for grown persons! But are not they who thus speak puffed up and know nothing as they ought? Is not this whole life a state of infancy in respect of perfection? Does not the apostle say, That we see but darkly and know but in part. Why then should the old be ashamed of these breasts more than the young Timothies? David professed himself a weaned child from the world but not from the Word.

Others please themselves, that though they go not to hear, yet they read good books and betters sermons at home than their ministers can make: and so take themselves not to be zealous, but only more discreet than their brothers who do not the like. And yet who can excuse such persons from the guilt both of folly and wickedness? Is it not folly to refuse the warm breast and suck the milk from the bottle when it is dispirited and has lost both its warm and lively state?

And what less difference is there between a sermon in the pulpit and in the press? Is it not also wickedness to offer sacrilege for sacrifice and to rob God of one duty to pay him another; to withhold the greater and to seem conscientious in the less? Are they not in thus thieves of their own souls, depriving themselves of the profit of both, while they are willful neglecters of each?

Be wise therefore, O Christians, in keeping up a high esteem of the Word preached, and be always babes for hunger and desire after it; though not for knowledge and understanding in it.

And remember that there is no way so dangerous to lessen your desires as to keep yourselves fasting from it. For the Word of God still creates new appetites, as it satisfies the old (it makes us more hungry at the same time that it satisfies our hunger for it); and enlarges the capacities of the soul as it fills it.

Use good books as apothecaries do their succedanea (drugs, medications), one simple to supply the want of another; when the preacher cannot be had to then make use of them [books and written sermons]; but let it rather be to stay the stomach in the absence of an ordinance than to satisfy it. And when you enjoy both, say as Aristotle sometimes did of the Rhodian and Lesbian Wines (wines of Rhodes and Lesbos), when had tasted both: the Rhodian was good, but the Lesbian was pleasanter. Holy Books are good, and relish well, but the Word Preached is more sweet. The one is as the wine the bridegroom provided at the marriage feast and the other as that which Christ made which was easily discerned by the governor (the chief of the feast) but know not whence it was, to be far better (John 2:10).

What is the use of captains who …

29 Sunday Jan 2017

Posted by in P. T. Forsyth, P.T. Forsyth, Preaching, Uncategorized

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P.T. Forsyth, Positive Preaching and Modern Mind, “The Preacher and the Age”

Moreover, let the religious public at least have some consideration for its ministry, which it irritates and debases by trivial ethics, and the impatient demand for short sermons and long “socials.” Let it respect the dignity of the ministry. Let it cease to degrade the ministry into a competitor for public notice, a caterer for public comfort, and a mere waiter upon social convenience or religious decency. Let it make greater demands on the pulpit for power, and grasp, and range, and penetration, and reality. Let it encourage the ministry to do more justice to the mighty matter of the Bible and its burthen, and not only to its beauty, its charm, its sentiment, or its precepts. Let it come in aid to protect the pulpit from that curse of petty sentiment which grows upon the Church, which rolls up from the pew into the pulpit, and from the pulpit rolls down upon the pew in a warm and soaking mist.

There is an element in the preacher’s eloquence which only the audience can give. Let it do so by being, not less exacting but more—only, exacting on the great right things. Let it realize that for true eloquence there must be great matter, both in him who speaks and in those who hear. The greatest eloquence is not that of the man but of the theme.

There is no such supporter of a minister as the man who, he knows, studies the Bible with as much earnestness as himself, if with fewer facilities. Such supporters add immeasurably to the staying power of a Church. If our people are experts of the Bible we shah have none of the rude remarks of philanthropy about the time the minister wastes on theology.

I say that, in the present state of the Church, and certainly for the sake of its pulpit, its ministers, and its future, theology is a greater need than philanthropy. Because men do not ‘know where they are. They are only steering by dead reckoning—when anything may happen. But theology is “taking the sun.” And it is wonderful—it is dangerous—how few of our officers can use the sextant for themselves. Yet what is the use of captains who are more at home entertaining the passengers than navigating the ship?

Spurgeon Sermon Technique

16 Monday Jan 2017

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There are many things which Spurgeon does particularly well in his preaching which make his sermons memorable. Here is an example of Spurgeon asking the hearer to visualize and be present at an event:

But I will take you somewhere else, where you shall still behold the “Man of Sorrows.” I will lead you to Pilate’s hall, and let you see him endure the mockeries of cruel soldiers: the smitings of mailed gloves, the blows of clenched fists; the shame, the spitting, the plucking of the hair: the cruel buffetings. Oh! can you not picture the King of Martyrs, stript of his garments- exposed to the gaze of fiend-like men? See you not the crown about his temples, each thorn acting as a lancet to pierce his head? Stark you not his lacerated shoulders, and the white bones starting out from the bleeding flesh? Oh, Son of Man! I see thee scourged and flagellated with rods and whips how can I henceforward cease to remember thee? My memory would be more treacherous than Pilate, did it not ever cry, Ecce Homo,- “Behold the man.”

Charles H. Spurgeon, Spurgeon’s Sermons, vol. 1, no. 2 “The Remembrance of Christ”

Surgeon: The Immutability of God (Sermon 1.1)

10 Tuesday Jan 2017

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The sermon’s content is in the title: the immutability of God. It breaks down into three sections: some ways in which God is unchangeable; proof of the point and application. His text is,

“I am the Lord, I charge not; therefore ye sons of Jacob are not consumed.”-Malachi 3:6.

The Introduction. He begins with a contrast, the proper study of mankind is not man, but rather God. He discusses how the contemplation of God is the highest task a human can undertake — and the best for the human being:

Oh, there is, in contemplating Christ, a balm for every wound, in musing on the Father, there is a quietus for every grief- and in the influence of the Holy Ghost, there is a balsam for every sore. Would you lose your sorrows? Would you drown your cares? Then go plunge yourself in the Godhead’s deepest sea; be lost in his immensity; and you shall come forth as from a couch of rest, refreshed and invigorated. I know nothing which can so comfort the soul, so calm the swelling billows of grief and sorrow; so speak peace to the winds of trial, as a devout musing upon the subject of the Godhead.

I. A general statement of the doctrine.

God is unchangeable in his essence.

God is unchangeable in his attributes.

God is unchangeable in his plans.

God is unchangeable in his promises.

God is unchangeable in his threatenings.

God is unchangeable in the objects of his love.

II. Proof of the point.

It is implied in the very idea of God.

His perfection implies he is unchangeable.

His infinity implies he is not changeable.

His actions imply he is unchangeable.

III. Those who benefit from this fact.

He asks who are these “sons of Jacob”. In short, the elect. But in it also refers to particular people, those who are in most need of an unchangeable God.

IV. What is the benefit of this truth?

A strong arm hath saved me. I have started back and cried, O God! could I have gone so near sin, and yet come back again? Could I have walked right up to the furnace and not fallen down, like Nebuchadnezzar’s strong men, devoured by the very heat? Oh! is it possible I should be here this morning, when I think of the sins I have committed, and the crimes which have crossed my wicked imagination? Yes, I am here, unconsumed, because the Lord changes not. Oh! if he had changed, we should have been consumed in a dozen ways; if the Lord had changed, you and I should have been consumed by ourselves; for after all Mr. Self is the worst enemy a Christian has. We should have proved suicides to our own souls; we should have mixed the cup of poison for our own spirits, if the Lord had not been an unchanging God, and dashed the cup out of our hands when we were about to drink it. Then we should have been consumed by God himself if he had not been a changeless God. We call God a Father- but there is not a father in this world who would not have killed all his children long ago, so provoked would he have been with them, if he had been half as much troubled as God has been with his family. He has the most troublesome family in the whole world-unbelieving, ungrateful, disobedient, forgetful, rebellious, wandering, murmuring, and stiffnecked. Well it is that he is longsuffering, or else he would have taken not only the rod, but the sword to some of us long ago. But there was nothing in us to love at first, so there cannot be less now. John Newton used to tell a whimsical story, and laugh at it too, of a good woman who said, in order to prove the doctrine of Election, “Ah! sir, the Lord must have loved me before I was born, or else he would not have seen anything in me to love afterwards.” I am sure it is true in my case, and true in respect most of God’s people; for there is little to love in them after they are born, that if he had not loved them before then, he would have seen no reason to choose them after- but since he loved them without works, he loves them without works still; since their good works did not win his affection, bad works cannot sever that affection- since their righteousness did not bind his love to them, so their wickedness cannot snap the golden links. He loved them out of pure sovereign grace, and he will love them still. But we should have been consumed by the devil and by our enemies-consumed by the world, consumed by our sins, by our trials and in a hundred other ways, if God had ever changed.

 

 

 

 

 

If A Man Die

10 Saturday Dec 2016

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A sermon truly begins with the listener: Why should I listen to this man? He asks for my attention, why should I care? (Now, note, I am not saying that the Words of God should not be carefully attended to. That is unquestionably true.)

When one comes to a sermon, the preacher has the duty to presenting the great matter of eternity before him. Baxter rightly wrote, “I preach as never sure to preach again, and as a dying man to dying men.” But too often sermons which begin with cute, often funny stories, cannot command that sort of gravity. If the sermon merely begin a joke, how do we ever get to matters of eternal consequence?

This introduction by J.D. Jones certainly opens up a matter of profound gravity. He also immediately makes it to Scripture. He asks a question and answers with the Text. He also demonstrates by means of a contemporary reference (WWI), that the question is immediately relevant:

IF A MAN DIE—

THERE is no question to which the human soul more eagerly desires a clear and sure answer than this one: “If a man die, shall he live again?” It is an old, old question. Job asked it long ago in an agony. The one fact he could see, the one fact which admitted of no challenge or dispute, was the tragic fact of death. “Man dieth and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the river decayeth and drieth up, so man lieth down and riseth not: till the heavens be no more, they shall not awake, nor be roused out of their sleep.” And yet, if the grave really was the end, if death was the very last word, it seemed to Job that life was just a tangled web of injustice and wrong, and that there could not be a wise and good God at the heart of things. That sorely-tried patriarch passionately desired an assurance that man should live again. He almost demanded a future life to rectify the wrongs and waste and distresses of this. There is entreaty, there is pathetic appeal, there is passion and desire in this question: “If a man die, shall he live again?”
Thousands and tens of thousands of people are asking that same question with a similar urgency in these days of ours. The awful harvest which death has been reaping in the Great War has made it the question of questions for a vast host of bereaved fathers and mothers and wives and lovers. They want to know—what of their beloved dead? Is a grave in France or Mesopotamia, or beneath the waters of the North Sea the end of them, or shall they live again?

J. D. Jones, If a Man Die (New York: George H. Doran Company, 1918), 9–12.

Lemuel Haynes, The Character and Work of a Spiritual Watchman (1791), Part 5

04 Sunday Dec 2016

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(The final portion of the sermon)

A FEW PARTICULAR ADDRESSES

First, to him who is about to set apart to the work of Gospel Ministry in this place

Dear Sir,

From the preceding observations, you will easily see that the work before you is great and solemn: and I hope this is a lesson you have been taught otherwise: the former acquaintance I have had with you gives me reason to hope that this is the case. You about to have these souls committed to your care; you are to be placed as a watchman upon the walls of this part of Zion. I doubt not but that it is with trembling you enter upon this work. The relation that this day’s business has with a judgment to come renders the scene affecting. Your mind I trust has already anticipated the solemn moment when you must meet these people before the bar of God. The good profession you are this state to make is before many witnesses; saints and wicked men are beholding; the angels are looking down upon us; above all the great God with complacency or disapprobation beholds the transactions of this day: he sees what motives govern you, and he will proclaim it before the assembled universe. Oh! solemn and affecting thought! The work before you is great and requires great searching of heart, great self-diffidence, and self abasement. How necessary that you feel your dependence upon God: you cannot perform any part of your work without his help; under a sense of your weakness, repair to him for help. Would you be a successful minister, you must be a praying dependent one; do all in the name and strength of the Lord Jesus. Would you be faithful in watching for the souls of men, you must be much and watching your own heart. If you are careless with respect to your own soul, you will be also with respect to others. Although the work is too great for you, yet let such considerations as these revive your desponding heart. That the cause is good, better than life, you may well give up all for it. ’Tis the cause of God, and that which will prove victorious in spite of all opposition from men or devils –that God has promised to be with his ministers to the end of the world–that the work is delightful; Paul somewhere blesses God for putting him into the work of the ministry –the campaign is short, your warfare will soon be accomplished– That the reward is great, being found faithful, you will receive a crown of glory that fadeth not away.

Secondly, We have a word to the church and congregation in this place.

My Brethren and Friends,

The importance of the work of a gospel minister suggests the weighty concerns of your souls. As ministers must give account how they preach and behave; so hearers also are to be examined how they hear and improve. You are to hear with the view to the day of judgment, always remembering that there is no sermon or opportunity that you have in this life to repair for another world that shall go unnoticed at that decisive court. Your present exercises with respect to the solemn affairs of this day will then come up to public view.

God we trust is this day sending one to watch for your souls: should not this excite sentiments of gratitude in your breasts? Shall God makes so much care for your souls and you neglect them? How unreasonable will it be for you to despise the pious instruction of your watchmen? You will herein wrong your own souls and it will be an evidence that you love death. You will bear with him in not accommodating his sermons to your vitiated tastes because he must give account. His work is great and you must pray for him; as in the verse following the text the apostle says, “Brethren pray for us.”

Is it the business of your minister to watch for your souls with such indefatigable assiduity, you easily see how necessary it is that you do what you can to strengthen him in this work. That you minister to his temporal wants, that he may give himself wholly to these things. The great backwardness among people in general with respect to this matter at present is an unfavorable aspect. “Who goeth to warfare anytime at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? or feedeth a flock and earth not of the milk of the flock?” 1 Cor. ix. 7.

Doubtless this man is sent here for the rise and fall of many in this place. We hope we will be used as a means of leading some to Christ; while on the other hand, we even tremble at the thought, he may fit others for more aggravated condemnation. Take heed how you hear.

A few words to the assembly in general to close the subject.

What has been said about the character and work of gospel ministers shows us at once it is a matter in which we are all deeply interested. The greater part of the people present, I expect to see you no more until I meet them at that day, which has been the main subject of the foregoing discourse. With respect to the character of the people present, we can say little about them; only this we may observe, they are all dying creatures, hastening to the grave and to judgment: there must we meet you–there an account of this day’s work will come up to view–there each one must give an account concerning the right discharge of the work assigned him: the preacher must give an account, and you that hear also.

Let me say to such as our yet in their sins and proclaim it from this part of the wall of Zion, that the enemy of your souls is at hand– that destruction awaits you. Oh! flee! flee! to Christ Jesus: bow to his sovereignty; Know this, but except you were born again and become new creatures in the dispositions of your mind, you cannot be saved. Shall ministers watch and pray for your souls night and day and you pay no attention to them; since they are so valuable, having such a relation to God, did men regard divine glory they would regard their souls as being designed to exhibit it.

Be instructed then, to delay no longer, but by repentance toward God and faith in the Lord Jesus Christ make peace with him before you were summoned before his awful bar. Let me bear testimony against your practice too common on such occasions as this: many people think it is time for carnal mirth and dissipation, that which nothing can be more provoking to God nor incommensurate with that day and strict account that such an occasion tends to exciting the mind. May all, both ministers and people, be exhorted to diligence in their work, that finally we me adopt the language of the Blessed apostle, “As also ye have acknowledged us in part that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.”

AMEN

Lemuel Haynes, The Character and Work of a Spiritual Watchman (1791), Part 4

01 Thursday Dec 2016

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IV. We are to Inquire What Influence such Considerations will have on the True Ministers of Christ; or when They may be said to Preach and Act as Those who must Give Account.

1. Who properly expect to give a account, will be very careful to examine themselves with respect to the motives by which they are influenced to undertake this work. He will view himself in the presence of a heart searching God, requires truth in the inward parts, and will shortly call him to an account for all the exercises of his heart. He will search every corner of his soul, whether the divine honor, or something else, is the object of his pursuit. He has been taught, by the rectitude of divine law, the God will not pass by transgression, but will judge the secrets of men. The work will appear so great, the the nature recoil at the thought, like Jeremiah, “Ah, Lord God! behold, I cannot speak, for I am a child.” Or with the great apostle, “Who is sufficient for these things?” The true disciple of Jesus will not thrust himself forward in the ministry, like a heedless usurper; but with the greatest caution and self diffidence.

2. A faithful watchmen will manifest that he expects to give an account by being very careful to know his duty, and we’ll take all proper ways which are in his power to become acquainted with it. He will study, as the apostle directs Timothy, to show himself approved onto God. He will give attention to reading, meditation and prayer; and will often call and divine aid on account of his own insufficiency. As a faithful soldier we’ll be careful to understand his duty: so the spiritual watchmen would here closely to the word of God for his guide and directory.

3. I minister that watches for souls as one who expects to give an account, we’ll have none to please but God. When he studies his sermons, this will not be his inquiry, “How shall I form my discourse so as to pleasing gratified to humors of men and get their applause?” But, “How show I preach so is to do honor to God, and meet with the approbation of my judge?” This will be his daily request at the throne of grace. This will be 10,000 times better to him than the pain flattery of men. His discourses will not be circulated to gratify the carnal heart, but he will not Shawn just clear the whole counsel of God.

The solemn account that the minister expects to give on another day we’ll direct him in the choice of this subject; he would dwell upon those things which have more direct relation to the eternal world. He will not entertain his audience with empty speculations or vein philosophies; but with things that concern their everlasting welfare. Jesus Christ and him crucified we’ll be the great topic and darling theme of his preaching. If he needs to save souls, like a skillful physician, he will endeavor to lead his patients into a view of their maladies and then point them to a bleeding Savior as the only way of recovery. The faithful watchmen will give the alarm at the approach of the enemy, and will blow the trumpet in the ears of the sleeping sinner and endeavor to awaken him.

4. The pious preacher will endeavor to adapt is discourses to the understanding of his hearers. “He will not be ambitious as saying find things to when applause, it is saying useful things to win souls.” He will consider that he has the week as well as the strong, children as well as adults to speak to, and that he must be accountable for the blood of their souls if they perish through his neglect. This will influence him to study plainness more than politeness; also he will labor to accommodate his sermons to the different states or circumstances of his hearers; he will left comforting and encouraging lessons to see before the children of God; while the terrors of the law are to be proclaimed in the ears of the impenitent. He will strive to preach distinguishing that every here are may have his portion.

The awful scenes of approaching judgment, will have an influence upon the Christian preacher with respect to the manner in which he will deliver himself. He will guard against that low and vulgar style that tends to degrade religion; but ‘s language will in some measure correspond with those very solemn and affecting things that do engage his heart and tongue. He will not substitute a whining tone in the room of the sermon; which, to speak no worse of it, is a sort of satire upon the gospel, tending greatly to deprecate it solemnity and importance, and to bring it into contempt; but the judgment what appear so awful and his attention so captivated with it I his accents will be the result of a mind honestly and engagingly taking up with a subject vastly important.

“Such a preacher will not come into the pulpit as an actor comes upon the stage to perform a feigned character and forget his real one; to sentiments or represent passion to his own.” [Fordyce] it is not to display his talents, but like one who feels the weight of eternal things, he will not address his hearers as though judgment was a mere empty sound; but viewing eternity just before them, any congregation up on the frontiers of it, this whole eternal state depends upon a few uncertain moments; Oh! With what zeal and fervor will he speak! How will death, judgment, and eternity appear as it were in every feature and every word! Out of the abundance of his heart his mouth will speak. His hearers will easily perceive but the preacher is one who expects to give account. He will study and preach with reference to a judgment to come, and deliver every sermon in some respect as if it were his last, not knowing when his lord will call him or his hearers to account.

We are not suppose that his zeal Will vented self and the frightful bellowings of enthusiasm; Buddy will speak forth the words of truth and soberness, Wwith modesty, and with Christian decency.

5 Those who watch for salsas those who expect to give an account, one ever to know as much as may be the state of the souls committed to their charge, that they may be in a better capacity to do them good. They will point out those errors and dangers which they may see approaching; and when they see souls taken by the enemy, they will exert themselves to deliver them from the snare of the devil. The onward department of the faithful minister will correspond with his preaching: he will reprove, rebuke, warning his people from house to house. The weighty affairs of another world will direct his daily walk and conversation and and all places and on every occasion.