Quest. CLX.

QUEST. CLV. How is the word made effectual to salvation?

ANSW. The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of enlightening, convincing, and humbling sinners, of driving them out of themselves, and drawing them unto Christ, of conforming them to his image, and subduing them to his will, of strengthening them against temptations and corruptions, of building them up in grace, and establishing their heart in holiness and comfort through faith unto salvation.

Having had an account, in the foregoing answer, of the ordinances by which Christ communicates the benefits of redemption to his church, and what they are; as also, that singing the praises of God is one of those ordinances. We are now to consider another ordinance that is made effectual to salvation, viz. the word read, or preached. We have, under some foregoing answers, had occasion to speak of the word of God as contained in the scriptures of the Old and New Testament, and considered it as the only rule of faith and obedience, and as having all the properties that are necessary thereunto, so that we may depend upon it as a perfect and infallible revelation of all things necessary to be believed and done, in order to our enjoying God here, and attaining eternal life hereafter[30]. And now we are to consider the word as made the subject of our study and enquiry; without which it would be of no use to us. Accordingly we may observe in this answer,

I. Something supposed; namely, that the word of God is to be read by us, and explained by those who are qualified and called hereunto, by whom it is to be preached. We are not, indeed, to conclude, that the explications of fallible men, how much soever they are fitted to preach the gospel, are of equal authority with the sacred oracles, as transmitted to us by those who received them, by infallible inspiration from the Spirit of God; and therefore, the text is much more to be depended on than the comment upon it; the truth whereof is to be tried thereby, Isa. viii. 20. 1 Thess. v. 21. Acts xvii. 11. Nevertheless, this is to be reckoned a great blessing, which God is pleased to bestow upon his church, in order to our understanding and making a right use of the written word. Accordingly, preaching, as well as the reading of the word, is an ordinance which the Spirit of God makes subservient to the salvation of them that believe; and in order thereunto, it is farther supposed, that the word is to be read by us, and we are to attend to the preaching thereof; to neglect either of which, is to despise our own souls, and deprive ourselves of the advantage of God’s instituted means of grace. Therefore, we are not to content ourselves, barely, with the reading of the word of God, in our closets or families; but we must embrace all opportunities, in which we may hear it preached in a public manner, one being no less an ordinance of God than the other.

Obj. It is objected, by some, that they know as much as ministers can teach them; at least, they know enough, if they could but practise it.

Answ. This objection, sometimes, savours of pride and self-conceit, in those who suppose themselves to understand more, of the doctrines of the gospel, than they really do; and it can hardly be said, concerning the greatest number of professors, that they either know as much as they ought, or that it is not possible for them to make advances in knowledge, by a diligent attendance on an able and faithful ministry. However, that we may give the utmost scope to the objection, we will allow, that some Christians know more than many ministers, who are less skilful than others in the word of truth. Nevertheless, it must be observed that there are other ends of hearing the word, besides barely the gaining of knowledge, viz. the bringing the doctrines of the gospel to our remembrance, John xvi. 26. and their being impressed on our affections; and for this reason the wisest and best of men have not thought it below them, to attend upon the ministry of those who knew less than themselves. Our Saviour was an hearer of the word before he entered on his public ministry, Luke ii. 46. and though it might, I think, truly be said of him, that though he was but twelve years old, he knew more than the doctors, in the midst of whom he sat, in the temple, yet he heard and asked them questions. And David, though he professes himself to have more understanding than all his teachers, Psal. cxix. 99. yet he was glad to embrace all opportunities, to go up into the house of the Lord; this being God’s appointed means for a believer’s making advances in grace.

II. There are several things particularly mentioned in this answer, in which the Spirit of God makes the word, read or preached, effectual to salvation.

1. Hereby the mind is enlightened and furnished with the knowledge of divine truths, which is a very great privilege, for as faith is inseparably connected with salvation; the knowledge of the doctrines of the gospel is necessary to faith; and this is said to come by hearing, Rom. x. 17. Acts viii. 30, 31. However, we must not content ourselves with a bare assent to what is revealed in the word of God; but must duly weigh the tendency thereof, to our sanctification and consolation, and admire the beauty, excellency, and glory that there is in the great doctrines of the gospel, as the divine perfections shine forth therein, to the utmost. We must also duly consider the importance of those doctrines that are contained therein, and how they are to be improved by us, to our spiritual advantage; and when we find our hearts filled with love to Jesus Christ, in proportion to those greater measures of light, that he is pleased to impart to us, so that we grow in grace as well as in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18. then the word may be said to be made effectual to our salvation, as our minds are very much enlightened and improved in the knowledge of those things that lead thereunto.

2. The word is made effectual to bring us under conviction, by which means we see ourselves sinful and miserable creatures; particularly we are hereby led to see those depths of wickedness that are in our hearts, by nature, which otherwise could not be sufficiently discerned by us, much less improved to our spiritual advantage, Jer. xvii. 9. Rom. vii. 9. Would we take a view of the manifold sins committed in our lives, with all their respective aggravations, so as to lay to heart the guilt that we have contracted hereby, or, if we would be effected with the consideration of the misery that will ensue hereupon; as that, hereby, we not only deserve the wrath and curse of God, but without an interest in forgiving grace, are bound to conclude ourselves liable to it: These things we are led into by the word of God. And if we would know whether these convictions of sin are such as have a more immediate reference to salvation; let us enquire, whether they are attended with that grief and sorrow of heart for the intrinsic evil that there is in sin, as well as the sad consequences thereof? Psal. xxxviii. 18. compared with ver. 4. or, whether, when we have taken this view thereof, we are farther led to enquire after the remedy, and seek forgiveness through the blood of Christ, and strength against those corruptions that we have ground to charge ourselves with, which have so much prevailed over us? Acts xvi. 30. Psal. xix. 13. xxv. 11. Jer. viii. 22.

3. The word is made effectual to salvation, when what is contained therein tends to humble and lay us low at the foot of God; when we acknowledge, that all his judgments are right, or whatever punishments have been inflicted, pursuant to the threatenings which he has denounced, have been less than our iniquities deserve, Ezra ix. 13. And when we receive reproofs for sins committed, with a particular application thereof to ourselves, and are sensible of the guilt we have contracted thereby.

But that we may make a right use of the word, to answer this great end, let us consider, what humbling considerations are contained therein, that may have a tendency to answer this end.

(1.) The word of God represents to us that infinite distance that there is between him and us; so that the best of creatures are, in his sight, as nothing, Isa. xl. 17. less than nothing, and vanity. Herein we behold God as infinitely perfect, and men as very imperfect, and unlike to him; and in particular, we behold him as a God of infinite holiness, spotless purity, and ourselves as impure, polluted creatures; which is a very humbling consideration, Prov. xxx. 2. Isa. lxiv. 6.

(2.) The word of God discovers to us the deceitfulness and desperate wickedness that there is in our hearts, whereby we are naturally inclined to rebel against him; and should, had it not been for his preventing and renewing grace, have run with the vilest of men, in all excess of riot. It also leads us into the knowledge of the various kinds of sin, which we have ground to charge ourselves with, in the course of our lives; the frequent omission of those duties which are required of us; our great neglect of relative duties, in the station in which God has fixed us; and the injury we have done to others hereby, whom we have caused to stumble, or fall by our example, or, at least, by our unconcernedness about their spiritual welfare. It also discovers to us the various aggravations of sins committed, as they are against light, love, mercies, and manifold engagements, which we are laid under; and the great contempt which we have cast on the blessed Jesus, in disregarding, or not improving, the benefits of his mediation. All these things duly considered, have a tendency to humble us, and we are led into the discovery hereof by the word of God.

4. The word of God is made effectual to salvation, as it has a tendency to drive sinners out of themselves, and to draw them to Jesus Christ. On the one hand, it shews them the utter impossibility of their saving themselves, by doing any thing that may bring them into a justified state, and so render them accepted in the sight of God; and, on the other hand, it draws or leads them to Christ, whom they are enabled to behold by faith, as discovered in the gospel, to be a merciful and all-sufficient Saviour. The former of these is not only antecedent, but necessary to the latter: For, so long as we fancy that we have a sufficiency in ourselves, to recommend us to God, and procure for us a right and title to eternal life, we shall never think of committing our souls into Christ’s hand, in order to our obtaining salvation from him in his own way. Thus the prophet brings in a self-conceited people as saying, We are lords, we will come no more to thee, Jer. ii. 31. No one will seek help or safety from Christ, who is not sensible of his own weakness, and being in the utmost danger without him. The first thing then that the Spirit of God does in the souls of men, when he makes the word effectual to salvation, is, his leading them into a humble sense of their utter inability to do what is spiritually good, or acceptable to God, or to make atonement for the sins that they have committed against him; that so they might be brought into a justified state. It is, indeed, an hard matter to convince the sinner of this; for he is very prone to be full of himself, sometimes to glory with the Pharisee, Luke xviii. 11. in some religious duties he performs; at other times in his abstaining from those gross enormities that others are chargeable with: Or, if he will own himself to have exceeded many in sin; yet he is ready to think, that, by some expedient or other, he shall be able to make atonement for it. This sets him at a great distance from Christ; as it is said, They that be whole need not a physician, but they that are sick, Matt. ix. 12. So these do not see their need of a Saviour, till they are convinced that they have nothing in themselves that can afford any relief to them, so as to deliver them from the guilt of sin, and the misery that will ensue thereupon. On this account our Saviour observes, that publicans and harlots go into the kingdom of God, chap. xxi. 31. i. e. are more easily made sensible of their need of Christ, being convinced of sin, when the chief priests and elders, who thought they had a righteousness of their own to justify them, and therefore refused to comply with the method of the gospel, in having recourse to Christ alone for this privilege.

Now the word of God is made use of by the Spirit, to drive the sinner out of these strong holds, and to shew him that he cannot, by any means recover himself out of that state of sin and misery, into which he is plunged. It is a very hard thing for a person to be convinced of the truth of what our Saviour says, viz. That which is highly esteemed amongst men, is an abomination in the sight of God, Luke xvi. 15. when it is put in the room of Christ and his righteousness. This is one of the great ends to which the word is made subservient when rendered effectual to salvation.

Moreover, the word of God draws the soul to Christ, so that it is persuaded and induced, from gospel-motives, to come to him; and, at the same time, enabled so to do by the almighty power of God, without which he cannot come to him, John vi. 44. the former draws objectively, the latter subjectively and internally.

As to what the gospel does in order hereunto, let it be considered, that it sets before us the excellency and glory of Christ, as our great Mediator; represents him as a divine person, and, consequently, the object of faith, and as such, able to save, to the uttermost, them that come unto God by him, Heb. vi. 25. It considers him as having purchased salvation for his people; so that they may obtain forgiveness through his blood. It also discovers him as not only able, but willing to save all that come to him by faith; so that he will in no wise cast them out, John vi. 37. It also represents him as having a right to us; we are his by purchase; and therefore it is our indispensible duty to give up ourselves unto him. It also makes known to us the greatness of his love, as the highest inducement hereunto; the freeness, riches and extensiveness of his grace, as ready to embrace the chief of sinners, and pass by all the injuries that they have done against him, and as giving them the utmost assurance, that, having loved them in the world, he will love them to the end. Thus Christ is set forth in the gospel; and when it is made effectual to salvation, the soul is induced, or, as it were, constrained hereby, to love him, and yield the obedience of faith unto him in all things.

5. The word is made of use by the Spirit, as a means to conform the soul to the image of God, and subdue it to his will. The image of God in man, is defaced by sin; so that he is not only rendered unlike, but averse to him, stripped of all his beauty, and become abominable and filthy in his sight; and, as long as he remains so, is unmeet for communion with, or obtaining salvation from him. Now, when the Spirit of God communicates special grace to sinners, he instamps this image afresh upon the soul, which he renews in knowledge, righteousness, and holiness, sanctifies all the powers and faculties thereof, and subdues the will, so that it yields a cheerful obedience to the will of God, and delights in his law after the inward man; and its language is, Speak, Lord, for thy servant heareth. This change the Spirit of God works in the heart, by his internal efficacious influence; as has been formerly observed, when we considered the work of conversion and sanctification, as brought about by him[31]. And this effect is also ascribed to the word as a moral instrument thereof; so that it is not attained without it, it being, indeed, the principal end of the preaching the gospel; as the apostle says, The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, 2 Cor. x. 4, 5. and bringing into captivity every thought to the obedience of Christ.

6. The word is farther said to be made effectual to salvation, as hereby we are strengthened against temptation, and corruption. By the former, those objects are presented to us that have a tendency to alienate our affections from God; by the latter, these temptations are complied with, and the affections entangled in the snare that is laid for them, Satan, or the world, present the bait, and corrupt nature is easily allured and taken by it. The tempter uses many wiles and stratagems to ensnare us, and our own hearts are deceitful above all things, and without much difficulty, turned aside thereby; and so led captive by Satan at his will. But when the Spirit of God makes the word effectual to salvation, he takes occasion hereby to detect the fallacy; lays open the design of our spiritual enemies, and the pernicious tendency thereof; and internally fortifies the soul against them, whereby it is kept from the paths of the destroyer, Psal. xvii. 4. and this he does by presenting other and better objects to engage our affections, and leading us into the knowledge of those glorious truths, that may prevent a sinful compliance with the solicitations of the devil. And, according to the nature of the temptation that may occur, we are directed to the precepts or promises contained in the word of God; which, being duly improved by us, have a tendency to keep the heart steady, and fixed in the ways of God.

7. The word of God is made effectual by the Spirit, as he thereby builds the soul up in grace, and establishes it in holiness and comfort, through faith unto salvation. The work of grace is not immediately brought to perfection, but is, in a progressive way, making advances towards it; and therefore we are first made holy by the renovation of our hearts and lives, and made partakers of those spiritual consolations that accompany or flow from the work of sanctification; and then we are built up in holiness and comfort, whereby we go from strength to strength, and are more and more established in the ways of God; and this is done by the preaching of the word, whereby we are said to grow in grace, and the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18. so that every step we take in our way to heaven, from the time that our faces are first turned towards it, we are enabled hereby to go on safely and comfortably, till the work of grace is perfected in glory.

Footnote 30:

See Vol. I. 48. 69. Quest. III. and IV.

Footnote 31:

See Quest. LXVII, LXVIII. Vol. III. p. 16.

Quest. CLVIII., CLIX., CLX.

QUEST. CLVIII. By whom is the word of God to be preached?

ANSW. The word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.

QUEST. CLIX. How is the word of God to be preached by those that are called thereto?

ANSW. They that are called to labour in the ministry of the word, are to preach sound doctrine, diligently; in season, and out of season; plainly, not in the enticing words of man’s wisdom, but in demonstration of the spirit, and power, faithfully, making known the whole council of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God, and the souls of his people; sincerely, aiming at his glory, and their conversion, edification, and salvation.

QUEST. CLX. What is required of those that hear the word preached?

ANSW. It is required of those that hear the word preached, that they attend upon it with diligence, preparation, and prayer, examine what they hear, by the scripture, receive the truth with faith, love, meekness, and readiness of mind, as the word of God; meditate, and confer of it; hide it in their heart, and bring forth the fruit of it in their lives.

Having considered, what method we are to take, in our private station, or capacity, to understand the word of God; we have great reason to be thankful, that he has ordained that it should be publicly preached, or explained, as a farther means conducive to this end. And accordingly we are led, in these answers, to shew, who they are that God has called to this work; and how such ought to perform it; and with what frame of spirit we ought to attend on it.

I. The persons by whom the word of God is to be preached; and these are only such, whom he has qualified with gifts sufficient for it; and they ought also to be duly approved of, when called hereunto, by those among whom the providence of God directs them to exercise their ministry.

1. Concerning the qualifications which are necessary, in those that are employed in preaching the gospel. Here it is to be observed in general, that they must be sufficiently gifted for it; which is so evident, that it would be unreasonable for any one to deny it, since no one is to attempt any thing that he is not able to perform; especially if it be a work of the highest importance, and the unskilful managing thereof may have a tendency to do prejudice to, rather than advance the interest of Christ. It would be a reflection on the wisdom of a master, to employ his servant in a work that he has no capacity for, or entrust him with an affair that is like to miscarry in his hands. In like manner, we are not to suppose that God calls any to preach the gospel, but those whom he has, in some measure, furnished for it; though, it is true, the best may say, as the apostle does, We are not sufficient of ourselves, to think any thing as of ourselves; but our sufficiency is of God: Yet he adds, that they who are employed by him in this work, are made able ministers of the New-Testament, 2 Cor. iii. 5, 6. It is, indeed, a difficult matter to determine who are sufficiently gifted for it; the work being so great and our natural and acquired endowments very small, if compared with it. But that we may briefly consider this matter, it may be observed,

(1.) That some qualifications are moral, without which, they who preach the gospel, would be a reproach to it. These respect, more especially, the conversation of those who are engaged in this work, which ought to be blameless and exemplary; not only inoffensive, but such as they, whom they are called to instruct, may safely copy after. Thus the apostle makes a solemn appeal, when he says, Ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you that believe, 1 Thess. ii. 10. And he advises the Corinthians to be followers of him, 1 Cor. iv. 16. and commends the church elsewhere, for conforming themselves to his example, so far as it was agreeable to that of our Saviour, 1 Thess. i. 6. in which respect alone the best of men are to be followed, 1 Cor. xi. 1. Now this supposes that they have that which we call the moral qualifications, necessary to the work of the ministry, without which, a person will do more hurt, by his example, than he can do good by his doctrine; inasmuch as he will lay a stumbling-block in the way of Christians, who would be ready to say, as the apostle does to some of those who were teachers among the Jews; Thou which teachest another, teachest thou not thyself? Rom. ii. 21. or, dost thou live in the practice of those crimes, which thou condemnest in others, and exhortest them to avoid? This qualification therefore, must be supposed to be necessary; and, indeed, an experimental knowledge of divine truths, will greatly furnish them to communicate the same to others, and spirit them, with zeal, in using their utmost endeavours, that they may be made partakers of the same experiences which they themselves, have been favoured with. Nevertheless, we are not to suppose that this alone will warrant a person’s engaging in the work of the ministry; for then every one who has experienced the grace of God, might attempt it, how unable soever he be to manage it to the glory of God, and the edification of the church. Therefore,

(2.) There are other qualifications more directly subservient hereunto. These the apostle speaks of, when he describes a gospel-minister as one who is apt to teach, 1 Tim. iii. 2. and able rightly to divide the word of truth, 2 Tim. ii. 15. and, by sound doctrine, to exhort and convince gainsayers, Tit. i. 9. They who take upon them to explain scripture, and apply it to the consciences of men, ought, certainly, with great diligence and hard study, to use their utmost endeavours to understand it. And to this we may add, that they ought to be able to reason, or infer just consequences from it; whereby they may appear to be well versed in those great doctrines, on which our faith and religion is founded. This, indeed, must be confessed to be a work of difficulty; and, they who think themselves best furnished in this respect, will have reason to conclude, as the apostle says, that they know but in part, and prophesy in part, 1 Cor. xiii. 9.

To this we may add, that there are various parts of learning, that may be reckoned, in some respects, ornamental, which would tend to secure him that preaches the gospel from contempt; and others, that are more immediately subservient to our understanding scripture, namely, a being well acquainted with those languages, in which the Old and New Testament were written, and able to make critical remarks on the style and mode of expression used in each of them, and a being conversant in the writings of those, whether in our own or other languages, who have clearly and judiciously explained the doctrines of the gospel, or led us into the knowledge of those things that have a tendency to illustrate them. And, inasmuch as preaching contains in it an address to the judgments and consciences of men, I cannot but reckon it a qualification necessary in order hereunto, that all those parts of learning that have a tendency to enlarge the reasoning faculties, or help us to see the connexion or dependence of one thing upon another, should be attended to, that we may hereby be fitted to convey our ideas with judgment and method. These qualifications are to be acquired. We pass by those that are natural, to wit, a sufficient degree of parts, and such an elocution as is necessary for those who are to speak to the edification of an audience, without which all other endeavours to furnish themselves for this work, will be to very little purpose.

2. They, by whom the word of God is to be preached, are to be duly approved and called to that office. A person may think himself qualified for it without sufficient ground; therefore this matter ought to be submitted to the judgment of others, by whose approbation he is to engage in this work. The first thing that is to be enquired into, is; whether he is called to it by God, not only by his providence, which opens a door for his preaching the gospel, but by the success which he is pleased to grant to his endeavours, in order to his being duly qualified for it? Notwithstanding, since persons may be mistaken, and think they have a divine call hereunto, when they have not; it is necessary that they should be approved by those who are sufficient judges of this matter, that they may not be exposed to temptation, so as to engage in a work which they are not deemed sufficient for. Not that it is in the power of ministers, or churches, especially according to the present situation of things, to hinder an unqualified person who has too high thoughts of his own abilities, from preaching to a number of people that is disposed to hear him; yet no one is bound or ought, in prudence, or faithfulness to God or man, to own any to be a minister, whose gifts do not render him fit to be approved; nor, on the other hand, can any judgment be passed on this matter, without sufficient acquaintance or conversation with him, that thereby it may be known whether he be a workman that needeth not to be ashamed, and able rightly to divide the word of truth.

Here, I think, there is some difference between the approbation that ought to be passed on those who first engage in the work of preaching, and the call to the pastoral office; the latter supposes the former; and therefore a person ought first to be approved of, as fit to preach the gospel, in the opinion of those who are allowed to be competent judges hereof, which is necessary to his entrance on that work with reputation and acceptance; without which, he is to stand and fall to his own master, and acquiesce in the approbation of those who are willing to sit under his ministry; while others are not bound (as being destitute of sufficient evidence) to conclude him furnished for, or called to it.

As to the call to the pastoral office; though no one has a right to impose pastors on churches; yet it is the indispensible duty of every church not barely to enquire; whether the person, whom they have a desire to call to that office, be such an one as is approved by the greater number of them; but, whether the step they are taking herein, is such as has a tendency to secure their reputation as a church of Christ, without exposing them to the just blame and censure of others, who are in the same faith and order with themselves? that they may do nothing that is in the least offensive, or that has a tendency to weaken the interest of Christ in his churches. It is true, no one can put a stop to their proceeding, if they are resolved to set over them one that is not only scandalous in his conversation, but inclined to preach what is subversive of the fundamental articles of our faith; yet they cannot hereby act as a church that has obtained mercy from God to be faithful, or engage in this important work with judgment. It is therefore expedient, that churches should set over them ministers approved by others as sound in the faith, as well as reckoned, by themselves, able to preach to their edification; and, in order hereunto, it is expedient that some ministers, and members of other churches, should be present at their investiture in that office, to which they have called them, not barely as being witnesses of their faith and order, in common with the whole assembly, but as testifying hereby their approbation of their proceedings, and giving ground to the world to conclude, that that person, whom they have called, is owned by others, as well as themselves.

And, in order thereunto, it is necessary that ministers, who are to join in begging the blessing of God on their proceedings, and giving a word of exhortation to them, should be satisfied concerning the fitness of him whom the church has called to that office; which is supposed by their being present, and bearing their respective parts therein. This, I think, is intended by that expression of the apostle, in which he advises Timothy, to lay hands suddenly on no man; nor to be partaker of other men’s sins; but to keep himself pure, 1 Tim. v. 22. that is, without guilt, as being active in approving those that he ought not to approve of. I do not, by this, take the power out of the hands of the church, of setting a pastor over themselves; but only hereby argue the expediency of their consulting the honour of the gospel herein, and acting so, as that they may have the approbation of other churches in that solemnity.

II. We are now to consider how the word of God is to be preached by those who are qualified, approved, and called thereunto; and that, both as to doctrines to be insisted on, and the manner in which they are to be delivered.

1. What they are to preach, ought to be sound doctrine, and that not barely what is deemed to be so by him that preaches it; since there is scarce any one but thinks himself sound in the faith, how remote soever his sentiments may be from the true intent and meaning of the word of God. But hereby we understand those doctrines which are so called by the apostle, Tit. i. 9. such as are agreeable to that form of sound words which is transmitted to us by divine inspiration, 2 Tim. i. 13. the doctrine which is according to godliness, 1 Tim. vi. 3. as having a tendency to recommend and promote it. This is styled elsewhere, The faith once delivered to the saints; which is not only to be preached, but earnestly contended for, Jude, ver. 3. These are such doctrines as have a tendency to advance the glory of God, and do good to the souls of men, that are relished and savoured by sincere Christians, who know the truth, as it is in Jesus; and are nourished up, as the apostle says, in the words of faith and of good doctrine, 1 Tim. iv. 6. This, as it has a peculiar reference to the gospel, and the way of salvation contained therein, is called preaching Christ, Col. i. 18. or a determining to know nothing; that is, to appear to know, or to discover nothing, save Jesus Christ and him crucified, 1 Cor. ii. 2. or deliver nothing but what tends to set forth the person and offices of Christ, either directly, or in its remote tendency thereunto. Our Saviour advises the church, to take heed what they hear, Mark iv. 24. as signifying, that we are to receive no doctrines but what are agreeable to the gospel. And this is a sufficient intimation that such only are to be preached, the contrary to which method of preaching, the apostle calls perverting the gospel of Christ; and adds, that though we, or an angel from heaven, preach any other gospel than that which we have preached, let him be accursed, Gal. i. 7, 8. These are the only doctrines that God will own, because they tend to set forth his perfections, as they were at first communicated by him for that end.

2. We are now to consider the manner in which these doctrines are to be preached. This is laid down in several heads,

(1.) Diligently and constantly, in season and out of season, considering this work as the main business of life, that which a minister is to give himself wholly to, 1 Tim. iv. 15. and all his studies are to be subservient to this end. He is to rejoice in all opportunities, in which he may lead those whom he is called to minister to, in the way to heaven, and be willing to lay out his strength, and those abilities which God has given him, to his glory. Thus the apostle says, I would very gladly spend, and be spent for you, 2 Cor. xii. 14. This argues, that the word is not barely to be preached occasionally, as though it were to be hid from the world, or only imparted, when the leisure or inclination of those who are called thereto, will admit of it. The character which the apostle gives of gospel-ministers, is, that they watch for the souls of those to whom they minister; that is, they wait for the best and fittest seasons to inculcate divine truths to them. This is particularly expressed by preaching the word, and being instant in season, and out of season, reproving, rebuking, and exhorting with all long-suffering and doctrine, 2 Tim. iv. 2. which implies, that it ought to be preached, not only on that day, which God has sanctified for public worship, of which preaching is a part; but on all occasions, when they are apprehensive that the people are desirous to receive and hear it.

(2.) It is to be preached plainly. Thus the apostle says, We use great plainness of speech, 2 Cor. iii. 12. This method of preaching is inconsistent with the using unintelligible expressions: which neither they nor their hearers well understand. The style ought to be familiar, and adapted to the meanest capacities; which may be done without exposing it to contempt. And it is particularly observed, that it ought not to be, in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power; as the apostle says concerning his method of preaching, 1 Cor. ii. 14. The great design hereof, is, not to please the ear with well turned periods, or rhetorical expressions, or an affectation of shewing skill in human learning, in those instances in which it is not directly adapted to edification, or rendered subservient to the explaining of scripture. A demonstrative way of preaching, is not, indeed, opposed to this plainness that is here intended but it is the demonstration of the Spirit; which, though it differs from that which the apostles were favoured with (who were led into the doctrines they preached, by immediate inspiration;) yet we are to endeavour to prove, by strength of argument, that what we deliver is agreeable to the mind and will of God therein; and yet to do this with that plainness of address, as those who desire to awaken the consciences of men, and give them the fullest conviction, proving from the scripture, that what we say is true. This account the apostle gives of his ministry, 2 Cor. iv. 2. as what was most adapted to answer the valuable ends thereof.

(3.) The word of God is to be preached faithfully; which supposes that they who are called to this work, have the souls of those whom they preach to, committed to their care; so that, if they perish for want of due instruction, they are, for this neglect, found guilty before God. Thus God says to the prophet, Son of man, I have made thee a watchman to the house Israel, Ezek. iii. 17, &c. and therefore he was to give them warning, which, if he did, he delivered his own soul; but if not, God intimates to him that their blood should be required at his hand. This supposes that they are accountable to God for the doctrines they deliver; for which reason the apostle speaks of them, as stewards of the mysteries of God, of whom it was required that they should be found faithful, 1 Cor. iv. 1, 2. and, as a particular instance thereof, he makes a solemn appeal to the elders of the church of Ephesus, that he had kept back nothing that was profitable unto them, nor shunned to declare all the counsel of God, Acts xx. 27. This faithfulness in the exercise of the ministry, is opposed to their having respect of persons from some obligation which they are laid under to them, or the prospect of some advantage that they expect from them, which makes them sparing in reproving those who are blame-worthy, for fear of giving offence, or losing their friendship. It is also opposed to preaching those doctrines which are suited to the humours and corruptions of men, and neglecting to insist on the most necessary and important truths; because they apprehend that they will be entertained with disgust. This is to act as though their main design were to please men rather than God. And it is very remote from the conduct of the prophet Isaiah; who, when he was informed that the people desired that the prophets would prophesy smooth things to them, and cause the holy one of Israel to cease from before them, Isa. xxx. 10, 11. he takes occasion to represent God as the holy one of Israel, in the following words, and to denounce the judgments which he would bring upon them, how unwilling soever they were to receive this doctrine from him.

And, to this we may add, that they are to be reckoned no other than unfaithful in their method of preaching, who, under a pretence of pressing the observance of moral duties, set aside the great doctrines of faith in Christ, and justification by his righteousness, which is the only foundation of our acceptance in his sight. Concerning which we may say, without being supposed to have light thoughts of moral virtue; that the one ought, in no wise to exclude the other. Neither can they be reckoned faithful, who shun to declare those important truths, on which the glory of God, and the comfort of his people depend; and therefore, if morality be rightly preached, it ought to be inculcated from evangelical motives, and connected with other truths that have a tendency more directly to set forth the Mediator’s glory; which ought not to be laid aside as controverted doctrines, which all cannot acquiesce in, as supposing that the tempers, or rather the ignorance and corruption of men, will not bear them.

(4.) The word of God is to be preached wisely. This wisdom consists,

[1.] In the choice of those subjects, that have the greatest tendency to promote the interest of Christ, and the good of mankind in general. There are many doctrines which must be allowed to be true, that are not of equal importance with others; nor so much adapted to promote the work of salvation, and the glory of God therein. There are some doctrines which the apostle calls the present truth, 2 Pet. i. 12. in which he instructs those to whom he writes. Accordingly, those truths are to be frequently inculcated, which are most opposite to the dictates of corrupt nature and carnal reason; because of their holiness, spirituality, beauty, and glory. Again, those doctrines are to be explained and supported by the most solid and judicious methods of reasoning, which are very much perverted and undermined by the subtle enemies of our salvation. And whatever truth is necessary to be known, as subservient to godliness, which multitudes are ignorant of, this is to be frequently insisted on, that they may not be destroyed for lack of knowledge; and those duties, which we are most prone to neglect, in which the life and power of religion discovers itself, these are to be inculcated as a means to promote practical godliness.

[2.] The wisdom of those that preach the gospel farther appears, in suiting their discourses to the capacities of their hearers; of whom, it must be supposed,

1st, That some are ignorant and weak in the faith who cannot easily take in those truths that are, with much more ease, apprehended and received by others; for their sake the word of God is to be preached with the greatest plainness and familiarity of style. Thus the apostle speaks of some who needed to be fed with milk, being unskilful in the word of righteousness, and, as it were, babes in knowledge, Heb. v. 12-14. whereas others, that he compares to strong men, were fed with meat, that was agreeable to them. By which he doth not intend, as I apprehend, a difference of doctrines, as though some were to have nothing preached to them but moral duties: while others were to have the doctrines of justification, and faith in Christ, &c. preached to them; but rather a different way of managing them, respecting the closeness and connexion of those methods of reasoning by which they are established which some are better able to improve and receive advantage by, than others.

2dly, Some must be supposed to be wavering, and in danger of being perverted from the faith of the gospel; for their sakes the most strong and cogent arguments are to be made use of, and well managed, in order to their establishment therein, and those objections that are generally brought against it, answered.

3dly, Others are lukewarm and indifferent in matters of religion; these need to have awakening truths, insisted on with great seriousness and affection, suited to the occasion thereof.

4thly, Others are assaulted with temptations, and subject to many doubts and fears, about the state of their souls, and the truth of grace; or, it may be, their consciences are burdened with some scruples, about the lawfulness or expediency of things, and some hesitation of mind, whether what they engage in is a sin or duty. Now, that the word may be adapted to their condition, the wiles of Satan are to be discovered, cases of conscience resolved, evidences of the truth of grace, or the marks of sincerity and hypocrisy are to be plainly laid down, and the fulness, freeness, and riches of divine grace, through a Mediator, to be set forth as the only expedient to fence them against their doubts and fears, and keep them from, giving way to despair.

5thly, The word of God is to be preached zealously, with fervent love to God, and the souls of his people. Thus it is said, in Acts xviii. 25. concerning Apollos, that being fervent in the Spirit, he spake and taught diligently in the things of the Lord. This zeal doth not consist in a passionate, furious address, arising from personal pique and prejudice; or, in exposing men for their weakness; or expressing an undue resentment of some injuries received from them; but it is such a zeal, that is consistent with fervent love to God, and the souls of men. The love which is to be expressed to God, discovers itself, in the concern they have for the advancing his truth, name, and glory, and the promoting his interest in the world, which is infinitely preferable to all other interests; and their love to the souls of men induceth them to preach to them, as considering that they have not only the same nature in common with themselves, in which they must either be happy or miserable, for ever: But they are liable to the same infirmities, difficulties, dangers, and spiritual enemies, which should incline those that preach the gospel, to express the greatest sympathy with them in their troubles, while they are using their utmost endeavours to help them in their way to heaven. They are to be considered as being, by nature, in a lost, undone condition; and the success of the gospel, as being the only means to prevent their perishing for ever. And, with respect to those, in whom the word of God is made effectual for their conversion, ministers are to endeavour to build them up in their holy faith, as those who, they hope, will be their crown of rejoicing in the presence of our Lord Jesus Christ, at his coming, 1 Thess. ii. 19.

6thly, The word is to be preached sincerely, aiming at the glory of God, and the conversion, edification, and salvation of his people. Accordingly,

1st, Ministers must firmly believe the doctrines they deliver, and not preach them because they are the generally-received opinion of the churches; for that is hardly consistent with sincerity; at least, it argues a great deal of weakness, or want of judgment, as though they were wavering about those important truths, which they think in compliance with custom, they are obliged to communicate.

2dly, They must have no by and unwarrantable ends in preaching, namely, the gaining the esteem of men, or promoting their own secular interest. Though what the apostle says be true, that the labourer is worthy of his hire, and, they that preach the gospel, must live of the gospel, 1 Cor. ix. 14. Yet this ought not to be the principal end inducing them hereunto; for that is like what is threatened against the remains of the house of Eli, who were exposed to such a servile and mercenary temper, as to crouch for a piece of silver; and to say, put me, I pray thee, into one of the priest’s offices, that I may eat a piece of bread, 1 Sam. ii. 36. The glory of God is to be the principal end of the ministry; and, accordingly, they are to endeavour to approve themselves to him in the whole of their conduct therein. Thus the apostle speaks of himself, as not seeking to please men; which, if I do, says he, I should not be the servant of Christ, Gal. i. 10. This method of preaching will be a means to beget, in the minds of men, the highest esteem of him. And, more especially, the glory of God is to be set forth as it shines in the face of Jesus Christ, or discovers itself in the work of salvation, brought about by him. This is the only expedient to render the preaching of the gospel conducive to answer the most valuable ends.

And, inasmuch as next to the glory of God, the conversion, edification, and salvation of men, is to be aimed at; such a method of preaching is to be used, as is best adapted hereunto. Therefore,

(1st,) In order to the promoting the conversion of sinners, they are to be led into a sense of their guilt and misery, while in an unconverted state; together with the necessity of their believing on Christ, to the salvation of the soul; as also the methods prescribed in the gospel for their recovery, and escaping the wrath they are liable to. They are to be made acquainted with the gospel-call, in which sinners are invited to come to Christ, and his willingness to receive all that repent and believe in him. And, since this is the peculiar work of the Spirit, they are to pray and hope for his grace, to give success to his ordinances, in which they wait for his salvation. And if God is pleased to set home these truths on the consciences of men, and enable them to comply with this call, then the word is preached in a right manner, and their labour is not in vain in the Lord.

(2dly,) As for those who are converted, their farther establishment, and edification in Christ is designed, together with the increase of the work of grace that is begun in them. Accordingly they are to be told of the imperfection of their present state, and what is still lacking to fill up the measure of their faith and obedience; and they are to be warned of the assaults that they are like to meet with from their spiritual enemies, of the wiles and devices of Satan, to interrupt the actings of grace, overthrow their confidence, or disturb their peace. They are also to be directed how they may improve the redemption purchased by Christ, for the mortifying of sin, obtaining the victory over temptation, and increasing their faith in him. And, in addressing themselves to them, they are to explain difficult scriptures, that they may grow in knowledge, and discover to them the evidences of the strength and weakness of grace, tending to promote the one, and prevent the other. Also, the promises of the gospel are to be applied to them for their encouragement, and they excited to go on in the ways of God, depending on, and deriving strength from Christ, for the carrying on the work that is begun in them. This leads us to consider what is contained in the last of the answers we are explaining, viz.

III. What is the hearer’s duty, who desires to receive spiritual advantage by the word preached; and this respects his behaviour before, in, and after his hearing the word.

1. Before we hear the word, we are to endeavour to prepare ourselves for the solemn work which we are to engage in, duly considering how we need instruction, or, at least, to have truths brought to our remembrance, and impressed on our hearts; as also, that this is an ordinance which God has instituted for that purpose; and, as it is instamped with his authority, so we may depend on it, that his eye will be upon us, to observe our frame of spirit under the word. And we ought to have an awful sense of his perfections, to excite in us an holy reverence, and the exercise of other graces, necessary to our engaging in this duty, in a right manner; and inasmuch as these are God’s gift, we are to be very importunate with him in prayer for them. And, among other things, we are to desire that he would assist his ministers in preaching the word; so that what shall be delivered by them, may be agreeable to his mind and will; and, that this may be done in such a way, that it may recommend itself to the consciences of those that hear it; that their understandings may be enlightened, and they enabled to receive it with faith and love; and that all those corruptions, or temptations, that hinder the success thereof, may be prevented. These, and such-like things are to be desired of God in prayer; not only for ourselves in particular, but for all those who shall be engaged with us in this ordinance.

We might here consider the arguments or pleas that we may make use of, with relation hereunto, viz. such as are taken from those promises which God has made of his presence with his people, when engaged in public worship, Exod. xx. 24. Matt. xviii. 20. We may also plead the insufficiency of man’s instructions, without the Spirit’s teaching, or leading us into all truth; and that Christ has promised that his Spirit shall be given to his people for this end, John xvi. 13, 14. We may also plead our own inability to hear the word of God in a right manner, and the violent efforts that are made by our corrupt nature, to hinder our receiving advantage by it, and what endeavours Satan often uses in conjunction with it, by which means, as our Saviour expresses it in the parable, Matt. xiii. 19. he catches away that seed which was sown in the heart; whereby it will become unfruitful. And to this we may add, the afflictive sense we have of the ill consequences which will attend our hearing the word, and not profiting by it, whereby the soul is left worse than it was before; as the apostle says, that he was, in the course of his ministry, to some, the saviour of death unto death, 2 Cor. ii. 16. We may also plead the glory that will redound to God, by the displays of his grace, in making the word effectual to salvation, and the great honour he hereby puts on his own institution, inasmuch as, herein, he sets his seal thereunto. We may also plead that this is God’s usual way in which he dispenses his grace, and accordingly he has encouraged us, to hope and wait for it therein; and, that multitudes of his saints, both in earth and heaven, have experienced his presence with them under the word; whereby they were first enabled to believe in Christ, and afterwards established more and more in that grace, which they were made partakers of at first from him. Therefore we hope and trust that we may be admitted to participate of the same privilege.

2. There are several duties required of us in hearing the word; particularly we are to try the doctrines that are delivered, whether they are agreeable unto, and founded on scripture, that we may not be imposed upon by the errors of men, instead of the truths of God. Moreover, we are to endeavour to exercise those graces that are suitable to the work we are engaged in; and, as the apostle says, mix the word with faith, 2 Cor. ii. 16. and express the highest love and esteem for the glorious truths which are contained therein, discovering the greatest readiness to yield obedience to every thing God commands, and thankfulness for whatever he has promised to us. Moreover we are to hear the word with a particular application of it to our own condition, whether it be in a way of admonition, reproof, exhortation or encouragement, and to see how much we are concerned to improve it, to our spiritual advantage.

3. We are now to consider those duties which are to be performed by us, after we have heard the word preached. Some of these require privacy or retirement from the world; by which means we may meditate on, digest, and apply what we have heard; and, together with this, examine ourselves, and thereby take a view of our behaviour, whilst we have been engaged in public worship, in order to our being humbled for sins committed, or thankful for grace received. But this having been particularly considered under another answer, relating to our sanctifying the Sabbath in the evening thereof[51], I shall pass it over at present.

There is another duty incumbent on us, after we have heard the word, which may conduce to the spiritual advantage of others, as it is to be the subject of our conversation; upon which account we are to take occasion to observe the excellency, beauty, and glory of divine truths, that are communicated in scripture: We are to hear the word, not merely as critics, making our remarks on the elegancy of style, the fluency of expression, or other gifts, which we are ready to applaud in the preacher, on the one hand, nor exposing and censuring the defects which we have observed in his method of address, on the other. We are rather to take notice of the suitableness of the truths delivered to the condition of mankind in general, or our own in particular, and observe how consonant the word preached has been to the holy scriptures, the standard of truth, and the agreement thereof, with the experiences of God’s people. We are also to take occasion from hence, to enquire into the meaning of scripture, especially some particular texts that have been insisted on, or, in some measure, explained, in the preaching of the word, in order to our farther information and improvement in the knowledge of divine things.

The last thing that is observed in this answer, is, that after having heard the word of God, we are to endeavour to bring forth the fruit of it in our lives: This consists in a conversation becoming the gospel; and being induced hereby to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, Tit. ii. 13. And we ought to express a becoming zeal for divine truths, defending them when opposed, and endeavouring to establish others therein; that so we may recommend religion to them, as that which is the most solid foundation for peace, and leads to universal holiness, that hereby we may adorn the doctrine of God, our Saviour, in all things.

Footnote 51:

See Vol. III. p. 495.