The Kingdom of God Among Men, Tract 1 · Chapter 4
CHAP. IV.
The due dispensation of Gods word.
WHen our Lord Jesus ascended up on high, he gave gifts unto men, appointing and furnishing Spiritual Officers for the Service of his Kingdom, some extraordinary and temporary, as Apostles, Prophets, Evangelists; others ordinary and successively perpetual, as Pastors and Teachers. Wherefore the interest of Christianity lies much in a right Gospel Ministery, which is sutable and serviceable to our Lords design, and the ends of his Gospel. And it is a Ministery, which is pure and uncorrupt, dispensing the truth as it is in Jesus, whereby men are brought to sound faith and true holiness; which is vigorous and powerful, apt to take hold of the conscience and reach the heart; which is sollicitous and laborious, travelling in birth till Christ be formed in the hearers and the Man-child the new creature be born into the world; which is assiduous and instant in preaching the word, by instruction, reproof and comfort, that as much as in it lies, it may present every man perfect in Christ; which comes with full Scripture evidence and cogent reason, with solid matter in stile and language not negligent, much less undecent, yet not too curious and elaborate, but free, vehement, grave, serious and fit for the work in hand, which is not to tickle ear, but to break open the heart; which is exemplary in faith, purity, charity, self-denial and contempt of the world; and finally which is not mercenary, but naturally cares for the state of the flock, and accommodates it self thereunto, as its great charge and chief concern. And who is sufficient for these things, saith the great Apostle! Doubtless much wisdom and grace is needfull, in an able Minister of the new Testament, and a Workman that needs not to be ashamed.
It being pre-supposed that he holds fast the form of Sound words, and that he is throughly instructed in the mystery of Godliness, which he is to impart to others, in the first place, his prudence will be concerned for the judicious management of the dispensation committed to him. A prudent dispenser of the word, will take care to deliver nothing to others, but what is very intelligible to himself; and whereof he can make good sense, and render a reason to those that ask it. He doth not trifle with holy things, he shuns vanity and curiosity, and doth not ramble into impertinences, and cares not to utter any thing for ostentation. He hath in his eye the end of his Ministry, and the usefulness and importance of what he hath to communicate, that (as it said of the Scripture from whence he takes it) it may be profitable for Doctrine, for Reproof, for Correction, for instruction in Righteousness, that it may come home to the hearts and lives of men, and be fit to raise their attention by their own concernment in it. He considers withall what the hearers can best receive, that is, not what the flesh can well digest (for then the most necessary truths must be forborn) but that which carries its own evidence, to that it must be owned, or the gain-sayers must be self-condemned. And this is to prepare mens minds, and to make way for such harder sayings and stricter precepts, as must be manifested in due season.
Moreover the Dispensation of the word of God should be, as the word it self is, quick and powerfull, and in all reason that is to be most esteemed such, which is most apt to be effectual to the end, for which God hath ordained it, which is to open mens eyes, and to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and an inheritance among them, that be sanctified through faith in Christ. That kind of preaching that hath most tendency to convince, direct and move toward this end, is without controversie the most powerfull.
The pressing of Doctrines with solid and cogent reason, provided they be made plain and obvious to the capacity of the hearers, appertains to this manner of preaching, and in a chief point therein. Strong reason may be so delivered as to be too hard, and strong for plain people to receive and digest it. Here Condescention is a great Duty, and perspicuity a great Gift. But the bare evidence of reason doth not all. For to gain the Will (which is the man) besides the judgment, the fancy and affections had need be gained. We find it the condescention of God himself in his word, to deal very much with these lower faculties, which belonging not to brutes only, but to men also, it is not brutish but human, to be moved by them in subordination to the judgment. Even the most learned and prudent men, are found to take no small impression from them; and therefore the most proper ways of soliciting and exciting them, are not to be neglected, much less contemned. Now dry reason though strong enough, is not so fit to take the affections or raise the fancy. Wherefore some other helps, among which there are comparatively little things, are herein used, as familiar expressions, apt similitudes, expostulations, lively representations, and such like; to which may be added a voluble tongue, a moving tone, and taking gesture. And though much noise and action make not a powerfull Preacher; yet earnestness of speech and elevation of the voice, is not of little force, and especially with vulgar hearers, who being the greatest number in most Auditories, are very regarnable.
And truly the weight of the business requires due fervour. Should the matters of life and death eternal be delivered without feeling, as by men half asleep? And people's drowsiness doth no less require it. Yea, possibly the apprehensions and affections of the common people may better be roused up, by a somewhat boysterous way of excitation; which for this reason should not displease the learned or most judicious sort, who are in this case to consider not what would most affect themselves, but the greater multitude, who stand in greatest need of help, and whose souls are not less precious, nor redeemed with a lesser price, than the souls of the greatest Scholars, and Sages of this world.
Indeed much judgment and and circumspection is here called for, that all rudeness and homeliness of expression, all curiosity, levity and loathsom affectation, and all manner of undecency be avoided; and that what is comely and congruous and apt to convince and move be used, and that nothing be overstrained. And in this matter self-distrust, if not too excessive, will do better than Self-confidence and conceitedness.
Here it should be considered, that very worthy men may have some indecencies in voice and gesture, which they cannot well remedy; and others, who are very usefull, and whose Service in Gods Church could not be well spared, may be liable to some lesser mistakes and incongruities in expression, which critical hearers may discern, yet they hinder not the efficacy of the word. And withall let it be considered, whose work they do, that aggravate such weaknesses to make sport for themselves, and others to the contempt of Gods ordinance. And for them that pour out scorn upon the most Pious, Serious, Solid and profitable kind of Preaching, and make ridiculous representations of it to the world, because it suits not their seeming wisdom; I am rather inclined to lament their folly, then to emulate their Wit, or envy their Applause with some men. We read that the wise Preacher sought out acceptable words, that is words pleasing to edification, that would reach home and were piercing as goads and nails.
The Preachers inward feeling of what he speaks, hath a secret force to cause his words to be felt by others, and what comes from the heart is aptest to go to the heart, by a Sympathy in the Spirits of men. And that any should speak of Seeing and Feeling in some sort, the things that are written in Gods word, will not seem strange to them who have tasted that the Lord is gracious.
The powerfull dispensing of the word depends chiefly on the assistance of the Holy Spirit, though both natural and acquired parts, and the industrious exercise thereof be likewise necessary. For which cause the spiritual man hath unspeakable advantage of the meerly natural man in this Service. The special presence of the Spirit with him and the grace of God in him, causeth him to speak in a strain more apposite, and sutable to the forming of the new creature. Yea, such illumination and conviction and tast of heavenly things, as proceeds from a more common, or less than regenerating grace, will do more in this business with less abilities of art and nature, than far greater abilities in those kinds can do by themselves alone. The common Sense of the faithfull, is a witness to the truth hereof. And it must needs be so, that he who hath some savour of the things of God, should speak more Savorily of them, then he can, to whom they are tastless or unsavory.
Wherefore there is a Spiritual kind of preaching not indeed opposite to rational, nor taken so to be by any that talk of it with understanding, though the Assertors of it have been abusively personated, as holding such a dotage. They do not say, that the Spirit shews any thing about the sense of Scripture or divine matters, which is not consonant to right reason, or that whatsoever is darted into their mind, is to be taken for an irradiation from the Holy Ghost, or that any may presume upon the Spirits immediate help, in the neglect of rational search and Study. But their meaning is, that as heretofore in extraordinary persons there were extraordinary inspirations; so there have been, are, and always shall be, the ordinary teachings and inspirations of the Spirit; in regard whereof it is stiled in Scripture the Spirit of wisdom and revelation, which teaching as all the Faithfull stand in need of, so more especially the Ministers of the Gospel; and that this divine assistance doth elevate, or heighten the gifts of nature and learning, and guides us to sound reasoning, yea, and sometimes brings things into the mind without previous reasoning, yet rational and found to be so upon due Scanning. There is no great evidence in reason, that St. Pauls demonstration of the Spirit and power, is to be restrained to the miraculous confirmation of his Doctrine, or any extraordinary gift (though that sense be not excluded.) For the contexture of his discourse in that Chapter, sets forth a certain faculty, perceptive and expressive of the things of the Spirit of God, belonging unto spiritual men as such. And they are no Fanaticks, that to this day own the more common interpretation of the words, namely to Preach from the special help of the illuminating and quickning Spirit, with a lively perception and feeling of the things that are delivered. But whatsoever the meaning of those words be, verily they are besotted with reason, that in the pride thereof regard not this illumination from above, and scoff at those that look after it.
To Preach Christ is the matter of this dispensation, and to Preach moral duties is not extraneous to the Preaching of Christ, but comprized under it. Yet it must be acknowledged, that morality in its best estate (as it is vulgarly taken for temperance and righteousness towards men, and other vertues of that rank, as proceeding from a meerly natural principle, which an Aristotle might describe in his Ethicks) is far below Christianity. For it is found in many that are alienated from the life of God, and lead meerly by the Spirit of this world. But this name may be given to some higher thing, as first, to the whole observation of Gods moral law founded in our Creation, and that not only in the outward work after a common manner performable by the unregenerate, but in a duemannerfrom a right principle to a right end, that is from the love of God unto his glory. And in this sense we acknowledge that it is a great part, but not the whole of the Christian Religion; nor indeed the whole of morality taken not vulgarly, but Theologically, and that in its full extent. For so taken, it is no other then the conformity of our minds and actions to God and his laws, and faith in Christ, is a main part thereof.
Indeed to preach Christ, is to preach the whole Duty of man, and more especially those duties that are consequent to, and founded in our redemption; as also to set forth the whole mystery of the Gospel, which is the ground and reason of our duty. For God was in Christ reconciling the world to himself, and accordingly hath ordained the Ministery of reconciliation, by which there is made known the lapsed and lost estate of mankind, the abundant grace of God in Christ for their recovery, remission of sins, and free justification through his righteousness, regeneration and inward sanctification, the inhabitation of the spirit in believers, and their mystical union with Christ, their living by the faith of him, and deriving of spiritual life and strength from him, and growing up into him, till they be filled with all the fulness of God in him, their spiritual warfare and conflicts between the flesh and spirit within them, their temptations, desertions and renewed consolations, and the earnest and sealing of the Holy Spirit given unto them. Surely these are fit Subjects to behand led by a Gospel Preacher, though the Preaching of these matters or of many of them, is by some called Canting and phrase Divinity; yet they are the Sacred expressions of the Holy Ghost in Scripture. And dare any say they are but a sound of words without matter agreeable to the Stile? No, they are real and deep mysteries, and intelligible to them that obey the truth. It is heartily here asserted and earnestly contended for, that the Gospel calls us as much to vertue as to glory, and that its true intent is to reduce us to a holy life: yet withall, the Counsel of God therein is to set forth the glory of his free grace, the all-fulness of Jesus Christ, and the mighty working of his Spirit, and the wonderfulness of Salvation through him, to the intent that we might glory, not in our selves but in him, who of God is made unto us Wisdom, Righteousness, Sanctification and Redemption.
And indeed, who do more powerfully and successfully preach Christian duty, than they that most insist on this unspeakable grace, and lay open the treasures thereof? The love of Christ is so to be spoken of, as to beget in us a love towards him, not imaginary and conceited, but real and substantial, made good by an intire subjection to him. And therefore the Doctrines of free grace and of good works are to be sounding together in our Pulpits. What Christ hath done for us is not to save us the pains of a continual mortification, and of the agony to be endured therein, and of aspiring to the most perfect state of holiness that is attainable. We are to live as strictly as if we were to be saved by the perfection of our own obedience. And indeed none lead more holy lives than they, that desire to be found in Christ, and when they have done all that they can, rely wholly upon the mercy of God in him.
It is most true that Gospel mysteries do not lie in meer Phrases, nor is new matter always brought with new forms of speech, nor are people much the wiser by having their heads filled with them. There are empty sounds and terms unintelligible, swelling words with windy notions, expressions that seem to draw deep, whose meaning is but shallow. There is a sollicitous stating of points with a seeming exactness, that is indeed weak and injudicious, and a niceness in distinguishing, which is but frivolous. Many controversies much agitated are but a strife of words, and too great stress is often laid upon little fancies. And a greater mischief there is, that in cloudy language pernicious doctrines take shelter, and dangerous Sects are known to hide themselves in this covert. And therefore he that doth his work rightly, will know the true significancy and import of what he utters. He vents not meer words, but sound matter and good substance; for the souls of men are fed with solid sense and not with phrases.
Howbeit as touching expressions, there is a certain Spiritual strain, which is most agreeable to the things of the Spirit of God, and which as coming from life and Spirit, is better discerned than described. There is a speaking, not in words which mans wisdom teacheth, but which the Holy Ghost teacheth. And though this more eminently took place in the Apostles, and such other extraordinary persons, yet there is no sufficient reason to restrain it to them alone. St. Paul may well be understood to speak of this as a gift received by them, that had received not the Spirit of the world, but that which is of God, and as something suted to the perception and taste of all Spiritual men. It doth not exclude the use of human wisdom, though the wisdom of the Spirit sway in chief. For no doubt, even Paul's human learning and prudence was herein serviceable, though in subserviency to the influence and conduct of the Spirit. This Spirituality of expression, is conformable to that of the Spirit of God in Scripture, though not confined to the words thereof. Surely the mysteries of Salvation cannot be better handled; than in those terms in which they were first delivered, to wit, in Scripture expressions, or others consonant thereto, solidly and pertinently used, and to call this canting, savours to much of that Spirit, to which holy language is unsavory.
Without controversie, the strongest reason is of greatest force to gain the wills of men, to imbrace true Religion. For that which crosseth sensuality, selfishness and all the depraved appetite of our lapsed nature (as Religion doth) must needs have its greatest strength, next under the power of divine grace, in the force of right reason. But care and skill is requisite, that it be so prepared, offered, and set home, that it may be sutable to them that should receive it, and that the cogency thereof may so reach unto, and fasten upon their judgments, as to gain their wills. Philosophical ratiocinations are too remote not only from low and dull capacities, but also from the greater part of them, that are competently apprehensive and intelligent, and so being too much estranged from them, they do not touch them to the quick. A familiar, natural, plain and obvious way of reasoning comes home to all men, and is most felt at the heart, and that by Scholars themselves, though their intellect may be more delighted in more accurate or reserved Speculations.
Scriptural preaching is indeed the most rational, as coming with such reason as is of greatest force with men in matters of Salvation. For Gods written word is a treasure of divine wisdom, that throughly furnisheth the man of God. Besides, the infallible testimony thereof hath more authority, than Philosophical reason, though sound and true, can have, upon Christian hearers; and it peirceth deeper and sticks closer. And arguments taken, and words spoken from Scripture, wherewith the people converse dayly, are more easily apprehended and retained; and so are more instructive, and every way more usefull than other reasonings. Though numerous citations of sentences out of human Authors be an unprofitable kind of ostentation; yet the Sentences of Holy Writ, which is the evidence of our Christian hope, and the testimony of him, who is truth it self, are most effectual to edification. And whosoever is able to speak reason in divine matters, is to make a rational use of Scripture: and if any quote it impertinently and absurdly, it is through defect of reason, and they would be as injudicious in their Sermons without those quotations.
But nice and haughty wits mostly cavil without cause, and charge profitable Preachers with injudiciousness, meerly through their own vain curiosity and inconsiderateness. Scripture quotations are sometimes used by way of allusion, or for illustration, not for strict proof; and that which is brought for proof, if it be not full and cogent, yet it may add some weight, and then it is not abused. Besides, if a passage be used in a sound and pious, though not in its proper sense, it is pardonable. It is fit indeed that in citing Texts, we know their true import, and go more by weight than number, shunning impertinency and superfluity; yet it is not unfit to note, that all sound and good Preachers are not alike judicious, and those that are very solid may be guilty of some oversights: and 'tis a bad matter that their Ministery, which God hath owned and honoured with good success in his Service, should be set at nought for a few mistakes (perhaps more pretended than real) about the sense of some Scripture, when it is not applyed otherwise than the Analogy of faith will bear, and nothing is defended but known truth. I have known a pious but strangely mistaken sense of a Scripture sentence cast into the mind, and there fixed to have been the first occasion of seriousness in Religion, to one that afterward lived and dyed a godly Christian. Now that which was causal in this conversion was the godly truth it self, which was written in Gods word; and the mistaking it to lie in such a sentence where it did not, being but accidental, was no hinderance. I do in no wise countenance the irrational use of Scripture, but am sensible of the importance of good judgment and due care about the sense thereof: yet I cannot approve the scornful haughtiness of some men, who deride godly persons well instructed in the Scripture, as having nothing but words and Phrases and senseless notions; either because they come short of Scholar-like exactness, or because they speak of the things of God in a more Evangelicall and Spiritual strain, than these can well bear.
In speaking, the best use of art is to speak to best purpose, and for that end, in divine matters to speak with greatest Majesty and authority. And this is done not by ostentation of wit, by puerile and effeminate rhetorications, by a rapsody of flanting words, by starched speech, by cadency of sounds, or any too elaborate politeness, that please the shallow fancy, but by the evidence of reason set forth in a masculine and unaffected Eloquence, that hath power over the wills of men, which are tough and knotty peices.
Perspicuity is a great vertue and felicity in discourse, for hereby what is offered gains attention, and enters the mind, and abides therein: but intricacy and obscurity is a bar to its entrance and entertainment. Hereunto an easie and obvious method, evident coherence, and plainness of expression conduceth mainly.
Wherefore he that minds what he hath to do, is not careful by a more curious artifice to please the fancies of some itching hearers, but hath most regard to that composure, that makes most for a general benefit and edification. And for this cause as he would not multiply words without need, and become tedious; so he would not be too succinct and close; and by that means either too dark, or too quick to inform or effect the people. In vulgar auditories a dilating of the matter is most necessary, so that idle tautologies and prolixity be avoided: and it may be spread forth in such fulness and plainess of speech, as will not be unacceptable even to Scholars, that are not wise in their own conceit. But the careless and confused speaking of incoherent and undigested matter, rudeness or baldness of expression is no part of this commended plainness, which is orderly, comely and weighty, agreeable to the Majesty of Gods word.
A true Preacher of the Gospel rightly divides the word of truth, and gives to all their portion. He doth not make distinction, where the rule of faith makes no difference, nor doth he confound things, that ought to be distinguished. He is not partial towards parties for interest or affection. And so he doth not promiscuously justifie or condemn the evil and the good together on any side; but as he accounts it an odious thing to rail upon one party in the ambiguous terms of false Church, false Worship, false Ministry, Idolatry, Superstition, Formality: so he accounts it no less odious, confusedly to inveigh against those of an other persuasion, under the no less ambiguous terms (as they are now commonly used) of Hypocrites, Pharisees, Fanaticks, Enthusiasts, Separatists, Humorists and such like.
He is constant in Preaching the word, instant in season and out of season. For in Preaching frequently, he doth not do the work of the Lord negligently, but duely feeds the flock, and that with better prepared food, than they use to bring that Preach but seldom upon pretence of greater preparation.
He watcheth over the flock with diligence, and naturally cares for their estate; for he knows the worth of precious souls. He condescends to persons of low degree, and is concerned for the souls of the poor and simple and illiterate, as well as of the noble, rich and learned; for he knows their Redeemer paid alike dear for both. And however the proud and covetous judge, he doth not think it below him to intermeddle, for the reducing of the simple that go astray, and he seeks to recover them with gentleness and patience; for he prefers the gaining of one Soul, before all the preferments of this world.
He earnestly looks after that, which some do little regard, to wit the Seal of his Ministery in the saving efficacy thereof on the hearers, and when he finds it, he makes it the crown of his rejoycing. And this Seal he takes not to be their meer owning of Sound doctrine, or following an Orthodox party, much less their abounding in notions, their talking and outward Guarb of profession; but their new birth or their Spiritual growth, the promoting whereof is the scope of his labours, and the dayly travell of his Soul.