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I. Introduction.
A. Last week, we were introduced again to the Reformation.
1. We looked at the whole movement, the whole work of God from the forerunners
the Lord raised up, through the movement itself, and then to the spread of the
movement into England.
a. There are advantages to looking at the whole subject in a nutshell.
(i) To build a superstructure on which to hang the rest of the materials for the
building.
(ii) Having a framework helps us see better how the individual parts fit
together.
(iii) It helps us also to retain the information better.
b. But there are also advantages to descending into some of the details.
(i) Generalities are only helpful as hooks to hang the important information.
(ii) They give us the categories in which to place the vital information.
2. We ended with the continuing Reformation in England under those who sought
to reform the Church of England that we call Puritans. So far we’ve considered
some of the reasons we need them:
a. They can help us join together both the sacred and the secular – show us how
to live all of life for God’s glory and not just compartmentalize Christianity
into the Lord’s Day.
b. They can help us improve the quality of our spiritual experience – show us
how we might draw closer to God and draw more strength from Him for life.
c. They can help us to overcome laziness, so that we don’t just look admiringly
at those who changed the world, but take part with them in the work.
d. They can help us in our marriages by showing us how to choose an
appropriate spouse to love and serve the Lord with, and how to train up our
children to walk with the Lord.
e. They can help us see the worth of a human soul – the world considers man to
be an accident, the result of the random collision of atoms; but God made
man in His image, giving him dignity and honor. This should also help us in
our seeking to reach out to others in evangelism.
f. And they can help us become what we ought to become as Christians –
thoroughly converted to Christ, grounded in doctrine, and equipped to do
spiritual battle.
B. This evening, we’re going to look at one of the ways they can help us become
better equipped Christians, and that is through the primary means of grace God has
given us: the preaching of the Word. We’ll look at four things:
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2. What Bunyan paints by way of verbal picture, the Westminster Divines spelled
out in their Directory for Public Worship: They write:
a. “Preaching of the Word, being the power of God unto salvation, and one of
the greatest and most excellent works belonging to the ministry of the gospel,
should be so performed, that the workman may not be ashamed, but may save
himself and those who hear him. . . .
b. The servant of Christ is to perform his whole ministry:
(i) Painfully [i.e., taking pains], not doing the work of the Lord negligently.
(ii) Plainly, that the meanest may understand; delivering the truth not in the
enticing words of man”s wisdom, but in demonstration of the Spirit and of
power, lest the cross of Christ should be made of none effect; abstaining
also from an unprofitable use of unknown tongues, strange phrases, and
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c. “So shall the doctrine of truth be preserved uncorrupt, many souls converted
and built up, and himself receive manifold comforts of his labours even in
this life, and afterward the crown of glory laid up for him in the world to
come.”
3. Finally, Richard Baxter from his Reformed Pastor, where he speaks to his
fellow-preachers about their preaching:
a. “How few ministers do preach with all their might, or speak about everlasting
joys and everlasting torments in such a manner as may make man believe that
they are in good earnest! Alas, we speak so drowsily or gently, that sleepy
sinners cannot hear. The blow falls so light that hard-hearted sinners cannot
feel. The most of ministers will not so much as exert their voice, and stir up
themselves to an earnest utterance. But if they do speak loud and earnestly,
how few do answer it with weight and earnestness of matter! And yet without
this, the voice does little good; the people will esteem it but mere bawling,
when the matter doth not correspond. It would grieve one to the heart to hear
what excellent doctrine some ministers have in hand, while yet they let it die
in their hands for want of close and lively application. . . .
b. “O sirs, how plainly, how closely, how earnestly, should we deliver a mes-
sage of such moment as ours. . . .In the name of God, brethren, labour to
awaken your own hearts, before you go to the pulpit, that you may be fit to
awaken the hearts of sinners. Remember they must be awakened or damned,
and. . . a sleepy preacher will hardly awaken drowsy sinners. Though you
give the holy things of God the highest praise in words, yet, if you do it
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coldly, you will seem by your manner to unsay what you said in the matter. . .
. It is only here and there, even among good ministers, that we find one who
has an earnest, persuasive, powerful way of speaking, that the people can feel
him preach when they hear him. . . .
c. “Though I move you not to constant loudness in your delivery (for that will
make your fervency contemptible), yet see that you have a constant seri-
ousness; and when the matter requireth it (as it should do, in the application
at least), then lift up your voice, and spare not your spirits. Speak to your
people as to men that must be awakened, either here or in hell. Look around
upon them with the eye of faith, and with compassion, and think in what a
state of joy or torment they must all be for ever; and then, methinks, it will
make you earnest, and melt your heart to a sense of their condition. Oh, speak
not one cold or careless word about so great a business as heaven or hell.
d. “I confess I must speak it by lamentable experience, that I publish to my
flock the distempers of my own soul. When I let my heart go cold, my
preaching is cold; . . . and so I can oft observe also in the best of my hearers
that when I have grown cold in preaching, they have grown cold too; and the
next prayers which I have heard from them have been too like my preaching.
. . . O brethren, watch therefore over your own hearts: keep out lusts and
passions, and worldly inclinations; keep up the life of faith, and love, and
zeal: be much at home, and much with God. . . a minister should take some
special pains with his heart, before he is to go to the congregation: if it be
then cold, how is he likely to warm the hearts of his hearers? Therefore, go
then specially to God for life. . . .”
a. Its originators were the leaders of the first great evangelical movement in that
university: William Perkins, Paul Baynes, Richard Sibbes, John Cotton,
John Preston, Thomas Goodwin and their contemporaries.
b. Interestingly, they didn’t agree on a program for ecclesiastical reform.
Perkins, Baynes and Cartwright desired Presbyterianism, Cotton and
Goodwin became Independents, Preston a non-conforming Anglican, and
Sibbes a meek conformist.
c. What they did agree on was the need for a deep, Calvinistic piety and a vital
religion.
d. The principles they used in preaching, first formulated by William Perkins
in his Art of Prophesying, reached their most balanced expression in the
Assembly’s Directory for the Public Worship of God, and their greatest
degree of perfection in the pastoral and evangelistic sermons of Richard
Baxter.
3. By the end of the 17th Century, the structure of the sermon became greatly
simplified from what it was during the Puritan era, and the modern three point
sermon was born.
a. However, those who inherited this model continued the practical
applicational thrust of the sermon.
b. In the 18th Century, the dissenters claimed to embrace and uphold the Puritan
tradition, but it may have been the Calvinistic Anglican evangelicals who
embraced its spirit, as they were avid readers of Puritan Theology.
C. There were four basic, unalterable principles that undergirded Puritan preaching:
1. The primacy of the intellect:
a. “It was a Puritan maxim that ‘all grace enters by the understanding’.
b. The Lord doesn’t coerce us to obedience physically, but speaks to our minds
by His Word. It is every man’s duty to understand it and every pastor’s duty
to explain it.
c. The only way that God has authorized to the heart is through the head, so the
minister who does not make it his primary work to teach the Word of God is
not doing his job, and the sermon that is not an exposition of Scripture is not
worthy of the name.
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laid it upon thee to convert those he sends thee to. No; to publish the
gospel is thy (283) duty. . . . God judgeth not of his servants’ work by the
success of their labour, but by their faithfulness to deliver his message.’”
c. Once the preacher is done teaching, applying and exhorting, his pulpit work
is done. It’s not for him to extort decisions. Rather, he should go and pray
for the Lord’s blessing on the message, that the Lord would make His Word
effective.
(v) Packer writes, “Doctrinal preaching certainly bores the hypocrites; but it
is only doctrinal preaching that will save Christ’s sheep. The preacher’s
job is to proclaim the faith, not to provide entertainment for unbelievers-in
other words, to feed the sheep rather than amuse the goats.”
4. Even though it was deep in content, Puritan preaching was also popular in
its style.
a. Preaching had degenerated into sophisticated entertainment for the elite and
an opportunity for the preacher to show off his own abilities.
b. Baxter spoke for the Puritans when he condemned this preaching as “proud
foolery which savoureth of levity, and tendeth to evaporate weighty truths,
and complained that those who practiced it “deal liker to players than
preachers in the pulpit.” If the preaching exalts the preacher, then it is
unedifying and sinful. Baxter goes on to lay down this axiom for Puritan
minister, “the plainest words are the profitablest oratory in the weightiest
matters.”
c. As J. C. Ryle, put it, they “crucified their style.” They stayed far from fancy
rhetoric that drew attention to themselves, and spoke to their congregations in
plain English.
wants and sins, affected with their danger, and strengthened with comfort
[encouragement], as their condition, upon examination, shall require.”
e. Packer writes, “These types of application are all pastoral and evangelistic:
the preacher should ‘wisely make choice of such uses, as, by residence and
conversing with his flock, he findeth most needful and seasonable; and,
amongst these, such as may most draw their souls to Christ. . . .’ In form they
are inferential and logical, being structured thus: since this is true (‘this’
being the truth just taught), you must (1) be sure of the following further
truths, which it implies; (2) abjure the following errors, which it contradicts;
(3) do such-and-such good things, which it requires; (4) stop doing, or avoid
(286) doing, such-and-such bad things, which it forbids; (5) take to yourself
the encouragement which it offers; (6) ask yourself where you stand
spiritually in the light of it, and how far you are living by it. The quality of a
preacher depended ultimately, in the Puritan estimate, on the clarity, wisdom,
authority, and searchingness that hearers found in his application.”
f. It wasn’t possible for the preacher to make all six applications to the seven
types of listeners in every sermon. But they would spend roughly half their
time developing their applications, and if you were to examine all their
sermons, would find that all forty-two applications were often developed very
effectively.
g. Packer, “Strength of application was, from one standpoint, the most striking
feature of Puritan preaching, and it is arguable that the theory of
discriminating application is the most valuable legacy that Puritan preachers
have left to those who would preach the Bible and its gospel effectively
today.”
b. “And unless the Spirit was upon him, so that he felt what he spoke, it was to
the Puritan mind hardly preaching at all. Later evangelicals were in
agreement; Simeon said:
It is easy for a minister to prate in the pulpit, but to preach is not easy-to
carry his congregation on his shoulders, as it were, to heaven; to weep
over them, pray for them, deliver the truth with a weeping praying
heart; and if a minister has grace to do so now and then, he ought to be
very thankfu1.
a minister should take some special pains with his heart, before he is to go
to the congregation; if he be then cold, how is he like to warm the hearts
of the hearers? Therefore, go then specially to God for life; and read some
rousing, awakening book, or meditate on the weight of the subject of
which you are going to speak and on the great necessity of your people’s
souls, that you may go in the zeal of the Lord into his house.”
d. This is what Puritan preaching was all about, evangelical preaching as well,
until recently.
(i) This is what made the evangelical church great in the past, and without it,
it will not be great again.
(ii) Of course, the preaching must be relevant, and the church is confused
today on exactly how to make it so.
(iii) But more is needed than mere technique – it must be done in the power
of God.
“All our work must be done spiritually, as by men possessed of the Holy
Ghost. There is in some men’s preaching a spiritual strain, which spiritual
hearers can discern and relish. . . . Our evidence and illustrations of divine
truth must also be spiritual, being drawn from the Holy Scriptures. . . . It is
the sign of a distempered heart that loseth the relish of Scripture excellency.
For there is in a spiritual heart a co-naturality to the Word of God, because
this is the seed which did regenerate him. The Word is that seal which made
all the holy impressions that are in the hearts of true believers, and stamped
the image of God upon them; and, therefore, they must needs . . . highly
esteem it as long as they live. . . .
Our whole work must be carried on under a deep sense of our own
insufficiency, and of our entire dependence on Christ. We must go for light,
and life, and strength to him, who sends us on the work. . . . Prayer must
carryon our work as well as preaching; he preacheth not heartily to his peo-
ple, that prayeth not earnestly for them. If we prevail not with God to give
them faith and repentance we shall never prevail with them to believe and
repent.”