Sermon 14
The Solemn Charge of a Christian Minister Considered
(
A Sermon Preached at the Ordination of the Reverend
Mr. John Ryland, on the 26th of July, 1750.
Printed for John Ward, at the King’s Arms, in Cornhill
Opposite the Royal-Exchange.
“I charge thee,
therefore, before God, and the Lord Jesus Christ, who shall judge the quick and
the dead at his appearing and his kingdom: preach the word, be instant in
season, out of season, reprove, rebuke, exhort with all long-suffering and
doctrine.”
2 Timothy 4:1 & 2
As that part of the
service of this day is allotted unto me to address you, my dear brother, who
have now taken upon you the care of this church, I shall do it in an attempt to
explain this awful charge of the apostle to Timothy. This charge consists of two
parts,
I.
The
preface.
II.
The matter of the
charge, or the several branches of duty thus solemnly enjoined on him.
I.
I would briefly consider the preface,
I charge thee,
therefore,
before God,
who is infinitely Holy, All-knowing, and Immense in every perfection:
and the Lord Jesus
Christ, who
tries the reins,
whose ambassador you are, to whom you are accountable, whose gospel you are to
preach, whose church you are to feed, guide, and preside among. Who
shall judge the quick and the dead. All
judgment is committed to him, as God-Man, and
Mediator: for
the Father hath given him authority to execute judgment also,
because he is
the Son of Man. The subjects of his judgments are
the quick
and the
dead.
The quick
intend such of mankind,
who will remain and be
alive at his coming: and the
dead
are such, as in all ages of the world have passed under
the stroke of death, whole
spirits returned to
God who gave them, and their bodies to corruption
and dust. This judgment he will execute
at his appearing.
The Son of God hath already appeared in our world at the time appointed of the
Father, which is called
the fulness of the
time. Once
in the end of the world he appeared to put away sin by the sacrifice of himself.
When he had done and suffered all that was necessary to
the eternal redemption
of the church,
he sat down on the
right hand of the majesty on high; and
the heavens must
receive him until the times of restitution; when he
will appear the
second time,
without sin,
unto salvation.
Then every eye
shall see him,
and they also which
pierced him,
and all kindreds of
the earth shall wail because of him. Farther, this
judgment he will execute at
his kingdom.
He now rules over all; for all
power in heaven and in
earth is given unto him. He is the
head of all
principality and power in heaven, and
by him kings reign,
and princes
decree justice. By him princes rule, and nobles,
even all the
judges of the earth. Besides, he exercises a
special government over the Church: for he is that
king,
whom God hath
set on his holy hill of Zion. He gives laws unto
her, which are wisely calculated to preserve order, peace and harmony, and he
defends her from the rage and fury of her numerous and potent enemies. So that
he now exercises a
regal
authority. Hereafter
he will reign before
his ancients gloriously. He
will take to himself
his great power,
and reign,
though the
nations be angry, and shower down wrath and
vengeance on all his and the Church’s enemies, who will be offended at his
dignity and glory.
The sense of this solemn preface is,
as thou regardest the honor of God, his authority, and are desirous to approve
thyself to him,
diligently
and
faithfully
attend unto the duties of thy station in the Church: as
thou expectest to appear before
the Judgment-Seat of
Christ, neglect not those important services which
are proper to thy character, who art his ambassador, and to whom thou must give
an account of thy conduct, in that high and honorable office. This is a very
awful
and solemn charge indeed; and, doubtless, those duties
which the
Apostle introduces with such solemnity must be of
the greatest importance to the glory of God, and the good of his Church; which I
shall now proceed to consider.
II. The matter of this charge consists of several
branches.
First. Preach
the Word; the Word of God;
the Word of truth; the Word of life; the Gospel of salvation: the Gospel of the
grace of God: of the true grace of God, and not the
counterfeit
of it. Unto these things all will assent who profess
Christianity, how different soever their sentiments are concerning doctrines. Papists,
Socinians,
Arminians,
and others,
must allow the truth of what is expressed in their several modes of speaking.
And, therefore, you must permit me to declare in an
explicit
manner, my apprehensions of Christian principles. And I
would propose a query, and give an answer to it. Query:
How may we know that any doctrine is that of
the true grace of God?
Answer:
If it exalts the glory of the grace of God, as the
sole
and
entire
cause of salvation: if it humbles the creature, and
excludes all boasting:
if it provides for the honor of the law and justice of God: if it is a solid and
sure ground of
strong consolation to the saints: if it is a
doctrine
according to godliness. There are
infallible
rules, whereby you may form your judgment of doctrines. No
principle can be true, which is not calculated to subserve and secure these
important ends; and, therefore, it will be your wisdom to examine all sentiments
in divinity by them, and, as you shall find them agreeing, or disagreeing with
those rules, embrace, or reject them. The following doctrines, in my
apprehension, upon enquiry will be found truths by those rules; and, therefore,
in my opinion, you ought to preach them.
1st. Publish the doctrine of
God’s free,
sovereign,
and eternal
love. It is his
good pleasure,
and
irrespective of any motive in the objects of it.
Divine love is
sovereign, and is fixed on whomsoever it was the
will of God favorably to regard. God
hath mercy on whom he will have mercy. Again, it is
eternal: I have
loved thee with an everlasting love;
and,
therefore,
with
lovingkindness have I drawn thee. The Father hath
loved the elect, as he hath loved Christ; and
he loved him before
the foundation of the world; and, consequently,
they were interested in the favor of God before the commencement of time.
2dly.
Preach the doctrine of
personal
and
unconditional
election to everlasting life. This is a doctrine clearly
expressed in the Holy Scripture: “According
as he hath chosen us in him before the foundation of the world,
that we should
be holy and without blame before him in love. Moreover,
whom he did
predestinate,
them he also called.
Because God
hath from the beginning chosen you to salvation.
And this is an act of free grace:
according to the
election of grace. Again, it is an
irrevocable
decree. The
foundation of God standeth sure;
having this seal,
the Lord
knoweth them that are his.
3dly. Preach the doctrine of
the invariable
acceptation of the persons of the elect with God in
Christ their head. They were
chosen in him:
grace was given
them in him,
and in him were they,
preserved,
before calling, and in order to it. As Adam was the representative of his seed,
they were considered in him,
they sinned in him,
and fell with
him in his first transgression. By his act of
disobedience they were
made sinners,
and with him came under the condemnation of the covenant of works: so all the
elect, who are the
seed
of Christ, were considered in him, and represented by him,
as the head of the covenant of grace, and their persons always were accepted
with God, as viewed in Christ their representative;
having made us
accepted in the beloved. Nor is there the least
inconsistency between these things,
viz.
the condemnation of the elect in their
natural
head, and the acceptation of their persons in Christ their
spiritual
Head. It is to me
astonishing,
that any of those, who grant the truth of their actual union with Adam, by
virtue of a divine constitution, and their guiltiness and condemnation upon his
sin, in consequence of that union with him, should deny their
real
and
actual
union with Christ, by virtue of a divine constitution, in
the covenant of grace, and the acceptation of their persons with God on that
foundation. Let me advise you carefully to take a
complete
view of every subject, about which you shall at any time
treat. This is absolutely necessary: for, by a
partial
view of a doctrine, many persons are led into mistakes
concerning it. I will give you an instance or two of this kind. Sometimes it is
objected to the doctrine of
absolute
and
unconditional
election to eternal life, that, if this is true, then
holiness here is not necessary to happiness hereafter. If it was considered,
that election is a decree to make men holy in time, as a
meetness
for the enjoyment of felicity, in eternity, such an
objection could not, with any show of reason or justice, be raised against that
doctrine. Again, it is objected to that view which God takes of the elect in
Christ, that it hath a tendency to make men easy under a prevalency of sin, or
to flatter themselves that they are in a fare state, though they are under the
dominion of lust. But, if it was considered, that the acceptation of the persons
of the elect in Christ is that foundation on which grace is communicated to
them, and that without holiness none can have the least
evidence
that they are of the number of those, whole persons are
accepted with God in Christ, a man must have a very small degree of discernment
indeed, who is not able to see that such an objection is
groundless
and
wholly foreign
to the nature of the doctrine. That reasoning is always
false,
in any science, which proceeds upon a
partial
view of a subject; and those consequences, which are drawn
from it, have nothing more than the
appearance
of weight; in fact they are mere
wind
and
emptiness:
and yet, sometimes
good
and
wise
men in
popular
discourse are guilty of this weakness, and frequently they
are so, when discoursing on this important subject. Farther, be sure to
distinguish well. Without this, you may sometimes find yourself at a loss to
answer objections against the most momentous doctrines of the Gospel; among
which I reckon that of God’s
eternal
and
invariable
love to the persons of his people. Some will say, if this
is true, then God is as well pleased with them, when they neglect their duty,
and sin against him, as he is, when they are obedient to his commands. In answer
to which, you must distinguish between God’s love to
the persons of his
people, and his
approbation
or
disapprobation
of their actions: neither of the latter is included in the
first; they are both quite of distinct consideration from it. His displeasure
with their sinful actions, and the
awful
tokens of it, are not at all inconsistent with his
invariable love to their persons.
4thly. Preach the doctrine
of full
and
proper
atonement, and satisfaction for sin,
by the death of Christ. Herein you will consider the origin of it,
viz.
the sovereign
will of God, which is clearly seen in determining
to admit of a surety. This was not a
relaxation
of the law, either in its commands or threatenings; but a
commutation
of persons, or a purpose to permit another to take
our obligation upon himself, in order to our release. Again, it was an act of
sovereignty
in God to appoint and provide this Surety for us.
Besides, you must show who this Surety is: that he is the Son of God, and truly
divine, the Father’s equal in every perfection:
the brightness of his
glory,
and the express image
of his person:
in the form of God;
and that he
thought it no robbery to be equal with God: that he
is truly man, of the same nature with us, but absolutely free from that moral
impurity which attends us: that he took
real
flesh, but only
the likeness of sinful
flesh: moreover, that he is God and man united.
This is one eminent branch of the mystery of godliness. Without
controversy,
great is the mystery
of godliness. God
was manifest in the flesh. The
word was made flesh,
and dwelt among us.
You must show his coming under the law, in order to our redemption from it, as a
covenant. When
the fulness of the time was come,
God sent forth his son,
made of a woman,
made under the
law,
to redeem them who
were under the law. You will observe, that, as he
came under the law for us, our crimes were imputed to him. All
we,
like sheep,
have gone
astray:
the Lord hath laid on
him the iniquity of us all. He
who knew no sin was made sin for us. He
bore our sins in his own body on the tree. As we
are made righteous by the imputation of Christ’s obedience to us, who in
ourselves are unrighteous, so he was made sin by the imputation of our sins to
him, who in himself was absolutely spotless and innocent. Farther, you will
observe, that he was made a curse:
Christ hath redeemed
us from the curse of the law,
being made a curse for
us. God drew all the
keenly pointed
arrows of his law, and directed them against our Surety;
they penetrated deeply into his breast, and gave him wounds inexpressible. And I
think that you must necessarily discern, that he endured the wrath and vengeance
of God, unto which we were obnoxious in consequence of sin. Awake,
O sword,
against my
shepherd,
and against the man
that is my fellow;
smite the shepherd,
was the awful language of the Father in the character of a Judge, punishing our
sins in the Person of Christ our Surety.
This doctrine will lead you to treat
of the covenant of grace, wherein this
amazing
transaction was agreed on and settled between the divine
Father and the eternal Son. And from hence I am persuaded that you must
conclude, that sin is expiated,
transgression finished,
and sin made an
end of, as to its guilt: that the curse of the law
is removed, or the persons of God’s people are delivered from it: that there is
no fury in God
against them; but that
he is pacified towards
them for all that they have done. For,
peace is made by the
blood of Christ’s cross: and
we,
being justified
by his blood,
shall be saved from
wrath through him. Satisfaction was given both to
law and justice for all our sins by the death of Christ; and, therefore,
reconciliation is a
necessary
and
immediate
effect of his death. From hence it evidently follows, that
the death of Christ could not be of universal extent. He
who shall undertake to prove,
that Christ made
satisfaction for the sins of no man,
if he died for all men,
will have a
very easy task before him. Nor do any of those,
that understand themselves, believe the doctrine of proper and full satisfaction
for sin by the sufferings of Christ, who embrace the opinion of the universal
extent of his death. It is impossible that they should so do, though they speak
of his
atonement,
ransom,
and
satisfaction, whereby they sometimes deceive and
impose upon the
unwary.
My brother, let me advise you to study thoroughly this important article of the
Christian faith: make yourself master of the objections of the
Socinians
against it, and learn to answer them solidly; and then you
will have nothing to fear from some others, whole sentiments in this point
have no final
affinity with theirs, how much soever they pretend
to be their adversaries on this weighty subject. By a close enquiry into this
doctrine, you will obtain a clear view of the
sovereign
grace and mercy, wisdom, holiness, and
inflexible
justice of God, as displayed in our salvation, and such a
prospect of the harmony of all the attributes of God therein, as will fill your
soul with delight and astonishment, and will be an
unshaken
foundation of your hope, in the
darkest
and
most trying seasons,
you may meet withal in your Christian race: which are very sufficient reasons to
engage you unto an
assiduous
study of this
momentous
doctrine of our holy religion, and to cause you to use
your utmost
efforts to defend it, by whomsoever it is opposed.
5thly. Preach the doctrine
of justification by the righteousness of Christ. In treating on this subject, it
will be needful to show, that Christ was not a
proper
subject of the covenant of works on his own account. His
human nature, though in union with the Son of God, is, and ever will be, under a
law; that necessarily results from the dependence of it upon, and its relation
unto God, as a creature. The angels are under a law. The saints in heaven are
under a law, and eternally will be so; for it is impossible, that any creature
should not be in a state of subjection to the will of God; and the divine will
is a law, and everlastingly binding on the creature. This is inseparable from
the relation which is between God and the creature. The covenant of works is
more than a law;
it is a law with sanction, it promises life on condition of obedience, and
threatens death in case of disobedience. Now, as Christ was God as well as man,
it was incompatible with the dignity of his Person to come under the obligation
of the covenant of works on his own account. Besides, as he was not a natural
descendant of
Adam, nor related to him, as a member, whom he
represented, he could not have any concern with that covenant, which was made
with him as the Head of all who naturally descend from him, but by a special
constitution and appointment of God, for ends not respecting himself, but
others. These things will enable you to answer the most
plausible
objection against the doctrine under consideration,
viz.
that Christ stood obliged to fulfill the law for himself, and, therefore, could
not fulfill it for others: also hence you will be furnished with an
irrefragable
argument in favor of this glorious truth. For, if it is
true, that Christ could not come under the covenant of works on his own account,
then it evidently follows, that his becoming a subject of that covenant was for
others, and his obedience to the terms of it is intended for the benefit and
advantage of others. Again, his righteousness is accepted of the Father for his
people, and is by him imputed to them. Farther, they are justified therein, and
thereby are
made heirs according to the hope of eternal life.
Once more, you must show, that the law is
magnified and made
honorable by Christ’s subjection to it, and his
fulfilling of it. And that, therefore, the wisdom and righteousness of God, as
well as his rich grace and mercy, illustriously shine in this most admirable
constitution.
6thly. Preach the doctrine
of the efficacious grace of God. Here you must show the necessity of
regeneration, which will lead you to treat of the depravity of our nature. Two
things are true of us all in a natural state: one is, that we cannot come to
Christ: the other is, that we will not come to him. Say some,
our “cannot” consists
in a “will-not;” but it is a very great mistake;
they are distinct things, and not the same. We cannot, as we are destitute of a
principle of life; and we will not, as we are the subjects of vicious habits,
which determine us against such an act. I am sorry to find any to confound
things that are so manifestly distinct, with a view to give countenance to what
may with far less danger be given up, than that of our natural inability to act
faith on Christ. What opinion soever requires the denial of our want of power to
believe to support it, ought eternally to sink; for true it is, we are
dead,
and cannot act spiritually, no,
not in the least
degree.
Again, you must
show, that the grace of God is the sole and
effectual
cause of our regeneration: that it is the
sole
cause of it: that men do not, nor can, prepare themselves
for it: that the grace of regeneration is not given to any on conditions, or
because of fit dispositions and qualifications in them for it: and that the
production of holiness in us is without the concurrence of our will with the
grace of God. Besides, you are to show the efficacy of the grace of God. That,
as light sprang up into existence in the old creation upon God’s saying,
let there be light,
so in the new creation spiritual light rises into being in our dark minds
immediately upon God’s willing it to be. As grace in us is a principle of new
life, the divine influence to give it existence must necessarily be effectual
unto its production: for God can never attempt what he is not able to effect. He
wills not to do all he is able to perform; but he
always
and
infallibly
accomplishes what he designs: if
he will work,
none shall let.
He takes away
the heart of stone out of our flesh,
and gives us an heart
of flesh. We are made
willing in the day of
his power. And
we are his workmanship,
created in
Christ Jesus unto good works. We
make not ourselves to
differ. Faith is not of ourselves, it is the gift of God.
And it is God
that worketh in us,
both to will,
and to do,
of his good
pleasure.
7thly. Preach the sweet,
glorious, and important doctrine of the final perseverance of the saints. The
arguments are many, by which this precious truth may be established, besides
direct scriptural proofs of it,
viz.
God’s unchangeable and inseparable love. His unalterable purpose. His
counsel shall stand,
and he will do all his
pleasure. That sufficient provision of grace, which
he hath made in the covenant of grace, in order to it, which
is all our salvation
and all our desire. His relations unto his people.
He is their Father, for he
hath predestinated
them to the adoption of children by Jesus Christ to himself.
And, because
they are sons,
he sends forth the
Spirit of his Son into their hearts. Being
sons,
they are heirs,
heirs of God,
and joint-heirs
with Christ. God stands in a
conjugal
relation to them. Their
maker is their husband. He hath
betrothed them to
himself forever. Again, their union with Christ is
a strong argument in favor of this doctrine. He is their Head, and they are his
members: of his
flesh,
and of his bones.
Besides, they are his purchase:
they are not their own,
they are bought
with a price, which price is the blood of Christ.
They are
redeemed,
not with silver and
gold,
as with those
corruptible things;
but with the precious
blood of Christ. Those whom he hath purchased, at
such expense, he will never lose, if all the power he is possessed of is
sufficient to preserve them safe. Moreover, they are justified by his blood and
righteousness: and justification gives a right unto, and certainly will be
succeeded by glory. Whom
he justified,
them he also glorified.
Farther, the indwelling of the Spirit in believers secures their perseverance. I
will pray the Father,
and he shall give you
another comforter,
that he may abide with
you for ever. He
is in the saints as a well of water,
springing up into
everlasting life. And direct Scriptural proofs of
this comfortable doctrine are many. The
righteous shall hold on his way,
and he that hath clean
hands shall grow stronger and stronger. They
that trust in the Lord shall be as
And they are
wisely designed to
hide pride from man,
and to exclude
all boasting in him. Besides, these sentiments are
calculated to vindicate the holiness, righteousness, and justice of God, in our
recovery and salvation. Moreover, they are a solid and immoveable ground of
strong
consolation to all who have fled for refuge to lay hold on the hope set before
them. Once more, they are doctrines
according to godliness.
A scheme of principles suited to ingenerate and maintain in the minds of all
those, whose comfort is in them intended, love to God, a holy reverence of him,
and most fervent desires to obey and serve him in all things. It is only the
want of an acquaintance with their nature, and the prevalence of a legal
disposition in the minds of men, with a secret love of sin, how much soever they
are filled with terrors on account of it, which can cause them to entertain a
contrary opinion of these doctrines. Such, who have any experience of their
sweetness and power,
are taught by them to
deny all ungodliness and worldly lusts,
and to live soberly,
righteously,
and godly in
this present world.
Some persons seem unwilling that these
doctrines should be preached, at least they don’t approve of their being much
insisted on. They will do well to consider, whether heaven is likely to be an
agreeable place to them, or no: for there the grace of God and the glory of
Christ are the
principal subjects the minds of men will be
entertained withal unto eternity: and, therefore, those, who don’t now like to
hear much said of there glorious subjects, give but small evidence of a meetness
for the heavenly state. Some, it may be, will say to you, it is most profitable
to treat on practical subjects chiefly, and to show the necessity of holiness.
This you ought by no means to neglect; but, if you recommend the practice of
duty upon an
evangelical foundation, and clearly show what
true
holiness is, and how it differs from
mere
morality, I am greatly mistaken, if your discourses of
that kind will meet with a
more cool
reception from any, than from such sort of persons.
Consider, my beloved brother, you are
shortly to appear before
the judgment-seat of
Christ: let me, therefore, entreat you closely to
examine what doctrine God hath revealed, and preach it, yea preach it boldly,
whether men
will hear,
or whether they will
forbear. If you do not, how will you be able to
look our dear Lord Jesus in the face?
Secondly. Be
instant in season,
out of season.
You must abide and continue in this labor, although you may meet with many
difficulties, discouragements, and much opposition in it: you must not think of
quitting this service, either on account of reproaches cast on you by enemies,
or because you may be neglected by friends. None of these things should move
you. Nor must you ever propose to disengage yourself from this work by views of
secular advantage, what offers of that kind soever may at anytime present. You
ought to be diligent in this service, and endeavor to be ready for it, at all
opportunities, and on all occasions:
in season,
i.e.,
on
the Lord’s days, which are stated times for the worship of
God, and the instruction and edification of the Church:
out of season,
that is to say, you must labor to prepare for, and be willing to exercise your
ministerial talents, as often as the Church shall require you, whose servant you
are. If they have an ear to hear, it will be your duty to speak to them of the
things of God, as well out of, as in season: for the gift of preaching is
bestowed upon you for their sakes, and they have a right to expect you to
exercise it on every suitable occasion, and you stand obliged to comply with
their desire in this matter, as far as you are able.
Thirdly.
Reprove.
Two things are signified by this word, (elegcw)
(elegcho), viz.
to convince by reasoning, and to give reproof. You are
set for the defense of
the gospel, and it is your business to vindicate
the truth of it,
by just
and
solid
reasoning, in order to the conviction of the opposers of
it. And herein it will be proper to proceed after this manner.
1st.
Endeavor clearly to prove one principle, which
makes way for and leads on unto other principles, and from which they follow.
This method is observed punctually by the apostle
Paul
in his epistle to
the Romans.
That epistle is
argumentative,
and the reasoning in it is clear, regular, and nervous.
2dly. You must show how those principles, which
you design to establish, result from or follow upon that doctrine; whereof
evident proof is already given.
3dly. It will be expected of
you to answer objections. In doing which you must observe what
fallacy
is in them, and labor to make that plain, which will be a
sufficient refutation of them. And, if there is no fallacy in them, then your
business will be to show, that in fact they are no objections to that truth,
which you are engaged in the vindication of, but consistent with it.
4thly. Let your proofs of a
doctrine be clear testimonies of Scripture. By which I do not mean, that the
proposition you intend to prove, must be in so many and in such a form of words
found in the Scripture; but that the sense of that proposition is agreeable to
the Word of God. Give me leave to instance in two or three things. And, 1st,
God is one and three, one essentially, and three personally.
2dly,
we are justified by the righteousness of Christ imputed to us.
3dly,
the persons of the elect were always accepted with God in Christ their Head.
Neither of there is syllabically found in Scripture; but the sense of each is
plainly scriptural. Some who allow the two former dispute the truth of the
third, and object to it, because it is not syllabically contained in scripture
with just the same propriety, and no more, as the
anti-trinitarians
object to the doctrine of the trinity, because in
terms that doctrine is not expressed in Scripture.
This method of arguing, how much
soever it may be agreeable to some people, is
very weak,
and concludes
nothing at all. For it is thought, that is to be
proved from Scripture; and, unto the confirmation of that, it is not necessary
that the terms, wherein it is expressed, should be there found. Again, you must
reprove the haughtiness, disingenuity, and impertinence of the enemies of the
Gospel. Many such there are; and that contempt and reproach, which they
frequently cast on sacred truth, call for
severe
reproof.
Fourthly. Rebuke.
This is a part of our work which it is necessary for us to attend unto, though
to ourselves it is not so pleasing as some other parts of it. My brother,
decline not to preach the law, to open and explain it, deliver the whole
doctrine of it. Show what it commands of men, of all men. Set before your
hearers that misery which it threatens for a violation of its precepts: and show
the equity and justice of that constitution. Never be afraid of being accounted
and called by some, in a way of reproach, for that reason, a
legal
preacher. He
who preaches the Gospel,
also ought to preach
the law. Follow you the example of your
great master
in this matter, who explained the law, and vindicated it
from the false
glosses put upon it by the
Jews,
in his excellent sermon
on the mount.
Imitate the apostle
Paul,
who in his
epistles delivers the matter of the law, as well as
the glorious truths of the gospel; and proves the equity and justice of that
constitution, according to which all men are obnoxious to eternal death and
misery for having acted contrary to it. You must not consult the
taste
and
choice
of men. Many, who are in the most deplorable condition,
love to have
smooth things declared unto them, and to have
pillows
placed under their armholes, wherein you can’t gratify
them, but at your own
peril.
You must endeavor to be a
Boanerges,
a son of
thunder, to sinners of all sorts.
The manner of
the Spirit’s work on the hearts of men, if you attend unto it, will happily
guide you to fulfill this part of your charge. He directs the arrows of the law
into the heart of a poor sinner, and then applies the precious
balm
of the covenant to heal the wounds he has given. Besides
it is proper to acquaint believers, as much as in you lies, with the nature of
the covenant of works, and with their misery, according to that legal
constitution, in order to excite in them gratitude and praise to God, for that
great salvation, which they obtain through
Jesus Christ.
It will be of service to the heirs of heaven to be well informed of hell, and of
the nature of
infernal misery, unto which their numerous sins,
and the corruption of their hearts, so justly rendered them obnoxious. Farther,
it will be your business to rebuke the
remiss,
negligent,
and scandalous.
And also you may find it necessary sometimes to rebuke sharply erring persons,
that they may
be found in the faith.
Fifthly.
Exhort.
The word signifies to comfort, as well as exhort, (parakalew)(parakaleo).
1st. You must comfort
the mourners in
Moreover, you must comfort such as are
in distress, under darkness and desertion. Show them, that the
children of light,
sometimes walk
in darkness, and have
no light
of comfort and joy, for a season: and that, therefore, it
is no other than a temptation to think, that, because at present they enjoy not
the light of
God’s countenance, they are not the objects of his
love. Encourage them to wait for the Lord, yea to wait
patiently
for him. Show them, that the Lord
rests in love:
and that, though his dispensations towards them vary, no change occurs to his
affection unto their persons.
I add, you must endeavor to comfort
the saints, who mourn under the heavy weight of the body of sin. Sometimes they
are tempted to think, that
their spot is not the
spot of God’s children, upon a view of the
plague of their hearts:
that surely there can’t be
true grace,
where there is so
much corruption.
Show such, that it is proper to a principle of grace to
discern
the
evil nature
of sin, to
loath
and
oppose
it,
as sin.
And, that where sin, as sin, is opposed, and its destruction desired and fought
after, there it hath lost its dominion, though it
swells,
rages,
and ever so violently exerts itself: that though their conflicts with their
lusts may be
sharp, their victory is
sure
in the end. Let them but continue fighting, and they will
certainly be conquerors.
Once more, you
must endeavor to comfort convinced, mourning backsliders. Encourage and promote
in them sorrow for their miscarriages; but labor to confirm their faith, and
renew their joy, with all
meekness
and compassion to their distressed souls,
considering yourself,
left you also
be tempted. This is a very necessary consideration
for us all. Let the
best man in the world
be but tempted, and left to himself, and he will
fall an easy
prey to the temptation,
be it what it will.
But permit me to observe to you, that it will not always be safe for you to
attend to this part of your charge,
merely
in a
common-place way:
you must carefully consider and observe the nature of that trouble which men are
under; whether it is
spiritual,
or legal
only; whether it springs from a pressing sense of guilt
and of its demerit only, or whether it arises from a
spiritual
principle in the mind. If it doth, it will be attended
with an hatred of sin in itself, and a strong desire of freedom from the
prevalence, power, and being of it. Where you cannot discover some genuine
actings of this principle, you must not apply those excellent rules, which are
prescribed in
casuistical writings, for comforting afflicted
consciences, for, if you do, you will not profit; but it may greatly prejudice
the souls of men, and occasion them to think, that their case is fare, when in
fact it is not so. And, on the other hand, you must be very
cautious,
that you use no spiritually-mourning soul with
severity,
slight,
and neglect;
if you should, you will
make the hearts of
such sad,
whom the Lord would
not have made sad. If you would be
as God’s mouth,
you must
separate the precious from the vile. This part of
your work is attended with great difficulty, and
much skill
is required unto a proper discharge of it. By a diligent
study of the word of God, and a strict observation of your own heart, in seasons
of temptation, affliction, trouble, and darkness, you will be best qualified for
comforting
The
Book of Psalms
is a rich treasury of spiritual experience; and,
therefore, I would advise you to study that book closely. From thence you may
learn, what temptations, troubles, and distresses, sometimes attend the saints;
what vicissitudes they pass under; what is the matter of their support; how they
are relieved, encouraged, delivered, and filled with triumphant joy, in the
issue. And, therefore, hereby you will become capable of administering comfort
to such as have a clear title to Gospel- encouragement, but, through a variety
of causes, are most backward in receiving it. The care of such will require your
greatest tenderness, and the exercise of your utmost skill, as a
son of consolation,
to give them relief under their distress.
2dly. You must
exhort.
Men in general you must exhort to shun the practice of sin, and to avoid all
occasions of it: and put them on the practice of duty. Exhort them to read the
Scripture; and exhort them to prayer, which is a part of natural religion, and a
duty incumbent on all men. Exhort them to hear the Word of God preached; this is
also their duty: for the Gospel justly demands the attention of every man, how
much soever it is neglected and despised by the generality of mankind through
the blindness and prejudice of their minds. Again, you must exhort the saints to
decline every evil way and work; to practice every duty in every relation and
capacity, providence places them in. Be sure that you do this in an
evangelical
manner. Never content yourself, with discourses of
bare
morality. But show from what principle good works spring:
that they flow from love, are performed in faith: and that the motives to them
are God’s purposes of mercy, the acts of his goodness; the benefits which flow
from that origin, through the mediation of Jesus Christ. You must show for what
ends duty is to be attended unto upon the Gospel-plan: not in order to
justification before God, and with a view to obtain life by that; but for the
glory of God, and to show our gratitude to him for his kindness to us, to
manifest our approbation of holiness, and abhorrence of sin, and our willing
subjection to his authority, and for the honor and credit of his Gospel, which
is the source of our comfort, and the foundation of all our hopes of salvation
and happiness.
Never be moved from this part of your
charge by the cavils of those, (should you meet with such) who have no relish
for anything but doctrines. See to it, that you take the apostle’s advice, and
obey his injunction, in this matter. These
things I will,
that thou affirm
constantly,
that they which have
believed in God,
might be careful to
maintain good works,
for these things are
good and profitable to men; though some may put you
upon neglecting one part of this advice, and others oppose you in attending to
the other part of it.1
And observe, that you must do this
with
long-suffering and doctrine: that is to say, with
gentleness,
meekness
and
patience.
Moroseness becomes not a minister of
the Gospel of peace,
and an ambassador of the
meek
and lowly Jesus. Not but that you may meet with some, whom
you must rebuke
sharply. If you engage in the defense of truth
against a
sneering,
insulting,
and impertinent
caviler, you will not lay yourself open to
just censure,
if you treat his manner of objecting with
spirit
and
smartness,
and call it by the name it deserves,
viz.
impertinence.
Besides, you must do this with
doctrine,
i.e.,
with instruction in the glorious and important truths of the Gospel. Hence you
will see, that
close study,
indefatigable labor,
and a diligent
observation of your own heart, are necessary. What
a compass of knowledge? what a treasure of experience? What acquaintance with
yourself? what an understanding of the nature of the
devices of Satan,
and of the
serpentine windings of the
old man,
are needful? And, in the defense of the Gospel, what ability of discerning and
ripeness of judgment are required, in order to show the weakness, impertinence,
and fallacy of objections against divine truths?
Thus, my dear brother, agreeably to
your own desire, I have let before you your duty in a faithful manner, according
to that light in and apprehension which I have thereof. On the consideration of
these heads of advice, I am persuaded that you will say,
who is sufficient for
these things? But be not discouraged, neither at
the difficulties of the work itself, nor the opposition which you may meet with
in it. Endure
hardness,
as a good soldier of
Jesus Christ. May the Lord, who hath called you to
this service in his Church, assist you
to fight the good
fight,
to keep the faith!
And, when (after usefulness for many years) you shall
have finished your
course, may you clearly see, that you
shall receive a crown
of righteousness,
which God will give,
not to you only,
but unto all
them who love his appearing, not as
a reward of debt,
but of
sovereign grace! amen.
Footnotes
1. The attentive
reader, I think, must discern, that the Apostle enjoins on
Titus
preaching the several doctrines, whereof some hints have
been before given; and, therefore, it certainly is the duty of a Christian
minister to explain and inculcate those principles, however unsuitable they may
be unto the taste of some hearers. No reasons, which by many are esteemed
prudential,
will be a sufficient plea to justify him in a neglect thereof. And evident it
is, that those truths, in their own nature, are calculated to promote holiness
in all, who understand and relish the
things themselves.
The doctrines of the
true grace
of God have no
licentious
tendency. Some persons abusing those important principles
is no objection to the truths themselves, nor is it a
justifiable
reason for a minister’s
silence
about them, or
a slight
and
superficial
manner of treating on them: they are what he
ought to affirm
constantly. And, in order to prevent an abuse of
those doctrines, it is a duty equally incumbent on him to show, that these
doctrines of divine grace do not lessen, much less dissolve, our obligation to
obedience: and, consequently, one necessary branch of his work is, to treat on
Practicals, and to show that the Gospel hath no greater adversaries than those
are, who, under a pretence of value for its momentous doctrines, and of pleasure
in hearing them preached, can’t bear with exhortations to practice duty. These
are some of the
worst enemies of the
cross of Christ, and justly deserve the
most severe reproof,
let them be who
or what they may. Doctrine are not to be neglected
or curtailed under the
specious
pretence of promoting
practical
religion: nor must we decline to treat of duties, and our
obligation to obedience, under
a like
pretence of esteem for the Doctrines of the Grace of God.
Though the
Gospel delivers us from the covenant of works,
it leaves us
under it as a law. And, though obedience is not
required to the same ends, yet still it is required, and it is to be enforced by
weightier
motives, wherewith the evangelical scheme furnishes
us. Nor does that preacher
make full proof of his
ministry, who neglects to practice either part of
this
Apostolical injunction.
