Volume 4 — A CHARGE, &c.

Reverend Brethren,

The Christian Church has, in no age, been exempt from trials. The faith and patience of the Saints have been successively exercised by persecution, by heresies, by schisms, by superstition, by fanaticism, by disguised or avowed infidelity, and sometimes by downright atheism.

In the midst of these perpetual changes, the duty of US, the Ministers of the Gospel, is one and the same, To preach the word, in season and out of season, that is, whether the circumstances of the time be favourable to us or not[37].

Concerning the evidences of the Gospel, or the grounds on which our belief of it is founded, I say no more at present, than that they have been accurately considered, and set forth at large, by ancient and modern writers, and are in themselves abundantly satisfactory.

Taking for granted therefore, as we well may, the divine authority of our holy Religion, there can be no dispute about the obligation we are under to PREACH it with diligence. But this may be done in several ways: and it may be of use to consider in WHAT way we shall most effectually discharge that duty.

The Apostle delivers the whole secret in one word, when he ordains—If any man speak, let him speak as the oracles of God. And my present business will be to unfold the meaning of this text, or rather to deduce the consequences which naturally flow from it.

We are to speak as the Oracles of God: that is, as men, who have it in charge to deliver the will and word of God.

I. It follows then, FIRST, that we are to preach the Gospel SIMPLY AND PLAINLY; i. e. 1. to deliver Scripture truths, in opposition to merely human tenets and positions: And 2. cogent and immediate inferences from those truths, in exclusion of far-fetched and fanciful deductions.

1. Having a message to deliver, our business is to report it with fidelity, and, as a message coming from God, with all imaginable reverence. Human ingenuity may be employed in other compositions, but has no place here. Our own fancies, and even persuasions, so far as they rest on our own discovery, must be kept distinct from revealed truths; and the two sorts of learning, philosophy and divinity (as the wisest man[38] of the last age advised), are on no account to be blended together. The reason is, that they stand on different foundations; the one, on the use of our natural faculties, the other, on supernatural illumination only. The latter we call Faith; the former, Opinion, or, as it may chance, Knowledge.

Some regard must be had to this distinction, in discoursing on Christian morals, where Reason can do most. But, as to articles of faith, that is, the sum and substance of Christianity, properly so called, the rule is to be observed universally and inviolably.

2. It follows also, from our speaking as the oracles of God, That we take great care how we deviate from the sacred text, either in our conclusions from it, or in our glosses upon it. Our conclusions, unless immediate and direct, and even countenanced by the inspired writers themselves, may easily mislead us. For the nature of the subject being not at all, or very obscurely, known, we have but a dim view of the truths necessarily connected with it. Great caution, then, is in this respect necessary. It is not less so, in explaining the sacred text. An oracle of God should be delivered either in its own words, or, at least, in words clearly, and according to the best rules of interpretation, explicatory of them. The contrary practice is evidently irreverent, rash, and even prophane. Had this circumspection in reasoning from revealed truths, and in commenting upon them, been strictly observed, all those heresies which have corrupted, and still corrupt the faith, had been prevented; and the Church of Christ had happily enjoyed the great blessing we daily pray for, The unity of the spirit in the bond of peace.

II. It follows, in the next place, from our being instructed to speak as the Oracles of God, that we preach the truths of the Gospel AUTHORITATIVELY, in exclusion of doubt or hesitation.

This is a consideration of great weight, and puts a wide difference between the Christian preacher and the theoretical discourser. When weak men have no ground to stand upon in their moral or religious enquiries but their own industry and ingenuity, they may well suspect the soundness of their conclusions, and had need deliver them with distrust and caution. But the word of God is unquestionable. What is built upon it is certainly true. Our modesty therefore suffers nothing from announcing truths, so derived, with perfect assurance[39].

The advantage of this mode of preaching must be obvious to every body. It was observed by the Jews in the case of our Lord himself; who, speaking as the oracles of God, and as God, astonished his auditory, for that he taught them as one having authority, and not as the Scribes[40]: as having authority, because he uttered nothing but infallible truth, which he had received from God, and had even a right to deliver in his own name; and not as the Scribes, who might indeed have spoken with authority, if they had duly respected the Law of Moses, which was the Law of God; but had forfeited this advantage by the liberty they took of mixing with it their own glosses and traditions[41]. A perpetual and awakening admonition to the Christian preacher never to forget or betray his high privilege of speaking with that tone of authority which becomes his office, and commands attention[42].

This authoritative mode of preaching requires that we carefully avoid, in our public discourses, whatever has the air of CONTROVERSY[43]. Our business is to speak undoubted truths, not to dispute about uncertain opinions. There are many points, no doubt, relative to the Christian Religion, besides the evidences of it, that may be properly inquired into, but not in our Churches. We are to press there only what we know to be true, and to press it for that reason. Let such persons, then, as are curious to pry into abstruse questions, have recourse to the Schools, where such discussions are in their place; or to Books, where they may be regaled with this sort of entertainment to satiety. But let them not carry this sceptical humour into that Chair, whence oracles only should proceed.

The preacher will indeed say, his design is to recommend and illustrate the truth by the use of reason. It may be so: but let him remember, that the plainest truths lose much of their weight when they are rarefied into subtleties[44]; and that what is readily admitted on the authority of God’s word, becomes doubtful to the common hearer, when we would prove it by ingenious argumentation.

To compleat the character of a Christian Preacher, it follows as a

III. Third inference from the Apostle’s rule of speaking as the oracles of God, That he inculcate his doctrine with EARNESTNESS and ZEAL, and not with that indifference which is usually found, and cannot be much wondered at, in a teacher of his own inventions.

The Christian preacher should, I say, speak with earnestness; that is, with a solicitous concern to instruct and persuade, such as the known truth of his doctrine warrants. This earnestness must also be attended with zeal; by which I mean nothing extravagant or fanatical; but such a fervour of application as must become an Instructor, who, besides the certainty, knows the moment of what he utters.

These rules, it is true, were not unknown to the ancient masters of Rhetoric, who told their scholars, That to convince, and, much more, to persuade, they were to speak with force and warmth. But to do this, they were first to be convinced and persuaded themselves[45]; which, in their case, was no easy matter. For the principles they went upon in their reasoning on moral or religious matters, were frequently such as they could not confide in; or the end they aimed at, in applying to the passions, was in no high degree interesting. In spite of the rule, then, their discourses were often feeble and unimpressive. It is quite otherwise with the Christian preacher. For we are not recommending a scheme of notions which we have framed out of our own heads, or which we think in some small degree conducive to the benefit of our hearers. But we speak that which is indisputably true; and inforce that which, out of all question, concerns us most, “The salvation of our souls, and eternal happiness.” The coldest heart must be touched with sure truths, and cannot impart them without vehemence.

I intimate, rather than express, my meaning to you in few words; both because the time allows me to do no more, and because I know to whom these hints are addressed. For your experience in the ministry of the word must have prevented me in all I have said, and will readily supply what I have omitted to say. I assure myself, therefore, you will come with me to this short conclusion, “That in our sermons we should execute our commission with FIDELITY, because it is a commission—in the way of AUTHORITY, because it is a divine commission—and lastly with ZEAL, as knowing the end of our commission, and the infinite importance of it.”

By this method of instruction (of which there is no want of examples, or even models, in the sermons of our best preachers[46]), by this Apostolic mode of preaching, I say, we shall do justice at once to our ministry and ourselves. By speaking as the oracles of God, we shall speak as we ought to speak; and we shall speak with an energy that can rarely fail of effect. We shall alarm the careless, instruct the ignorant, confirm the weak, reclaim the perverse, disconcert the wise, and silence the prophane. We shall do this, and more, in the strength of him who bade us teach all nations. And if we teach them in the way which the Holy Spirit enjoins, we may confidently expect the completion of that gracious and animating promise—Lo, I am with you always, even to the end of the world[47].