Copyright©MonergismBooks

WordstoWinnersofSouls

byHoratiusBonar

TableofContents

CHAPTER1:ImportanceofaLivingMinistry

CHAPTER2:TheMinister’sTrueLifeandWalk

CHAPTER3:PastDefects

CHAPTER4:MinisterialConfession

CHAPTER5:RevivalintheMinistry

Copyright

CHAPTER1

ImportanceofaLivingMinistry

"How much more would a few good and fervent men effect in theministry than amultitude of lukewarmones!" saidOecolampadius, theSwissReformer—amanwhohadbeen taughtbyexperience,andwhohasrecordedthatexperienceforthebenefitofotherchurchesandotherdays.

ThemeremultiplyingofmencallingthemselvesministersofChristwillavaillittle.Theymaybebut"cumberersoftheground."Theymaybelike

Achan,troublingthecamp;orperhapsJonah,raisingthetempest.Evenwhen sound in the faith, through unbelief, lukewarmness and slothfulformality,theymaydoirreparableinjurytothecauseofChrist,freezingandwitheringupallspirituallifearoundthem.Thelukewarmministryofone who is theoretically orthodox is oftenmore extensively and fatallyruinous to souls than that of one grossly inconsistent or flagrantlyheretical. "What man on earth is so pernicious a drone as an idleminister?"saidCecil.AndFletcherremarkedwellthat"lukewarmpastorsmade careless Christians." Can themultiplication of suchministers, towhateveramount,becountedablessing toapeople?The fathersof theScottishChurch , actingupon thisprinciple,preferredkeepingaparishvacanttoappointingoveritanunsuitablepastor.AndwhenthechurchofChrist, in all her denominations, returns to primitive example, andwalking in apostolical footsteps seeks to be conformedmore closely toinspiredmodels,allowingnothingthatpertainstoearthtocomebetweenherandherlivingHead,thenwillshegivemorecarefulheedtoseethatthemen to whom she entrusts the care of souls, however learned andable,shouldbeyetmoredistinguishedbytheirspirituality,zeal,faithandlove.

In comparing Baxter andOrton, the biographer of the former remarksthat"BaxterwouldhavesettheworldonfirewhileOrtonwaslightingamatch."How true! Yet not true alone ofBaxter or ofOrton. These twoindividuals are representativesof two classes in the churchofChrist inevery age and of every denomination. The latter class are far themorenumerous:theOrtonsyoumaycountbyhundreds, theBaxtersbytens;yetwhowouldnotpreferasolitaryspecimenoftheonetoathousandofthe other? "When he spoke of weighty soul concerns," says one of hiscontemporaries of Baxter, "you might find his very spirit drenchedtherein."Nowonderthathewasblessedwithsuchamazingsuccess!Menfeltthatinlisteningtohimtheywereincontactwithonewhowasdealingwithrealitiesofinfinitemoment.

Thisisoneofthesecretsofministerialstrengthandministerialsuccess.Andwho can sayhowmuchof theoverflowing infidelityof thepresentday is owingnotonly to the lackof spiritual instructors—notmerely tothe existence of grossly unfaithful and inconsistent ones—but to the

coldnessofmanywhoare reputedsoundand faithful.Mencannotbutfeelthatifreligionisworthanything,itiswortheverything;thatifitcallsforanymeasureofzealandwarmth,itwilljustifytheutmostdegreesofthese;andthatthereisnoconsistentmediumbetweenrecklessatheismandtheintensestwarmthofreligiouszeal.Menmaydislike,detest,scoffat, persecute the latter, yet their consciences are all the while silentlyremindingthemthatiftherebeaGodandaSaviour,aheavenandahell,anythingshortofsuchlifeandloveishypocrisy,dishonesty,perjury!Andthusthelessontheylearnfromthelifelessdiscoursesoftheclasswearealludingtois,thatsincethesemendonotbelievethedoctrinestheyarepreaching there is noneedof their hearers believing them; ifministersonly believe them because theymake their living by them,why shouldthose who make nothing by them scruple about denying them? Theinconsistencies of the popish priesthood have made Italy a land ofinfidels; and ought we not to search ourselves and see how much ofmoderninfidelitymaybetracedtothe indolence, thecoldness, thecoldorthodoxy of the Protestant ministry at home? "Rash preaching," saidRowland Hill, "disgusts; timid preaching leaves poor souls fast asleep;boldpreachingistheonlypreachingthatisownedofGod."

It isnotmerelyunsoundness in faith,nornegligence induty,noropeninconsistency of life thatmars theministerial work and ruins souls. Amanmaybefreefromallscandaleitherincreedorconduct,andyetmaybe a most grievous obstruction in the way of all spiritual good to hispeople. He may be a dry and empty cistern, notwithstanding hisorthodoxy. He may be freezing or blasting life at the very time he isspeakingofthewayoflife.Hemayberepellingmenfromthecrossevenwhenheisinwordsproclaimingit.Hemaybestandingbetweenhisflockandtheblessingevenwhenheis,inoutwardform,liftinguphishandtoblessthem.Thesamewordsthatfromwarmlipswoulddropastherain,or distill as the dew, fall from his lips as the snow or hail, chilling allspiritual warmth and blighting all spiritual life. Howmany souls havebeenlostforwantofearnestness,wantofsolemnity,wantofloveinthepreacher,evenwhenthewordsutteredwerepreciousandtrue!

WetakeforgrantedthattheobjectoftheChristianministryistoconvertsinnersandtoedifythebodyofChrist.Nofaithfulministercanpossibly

restshortofthis.Applause,fame,popularity,honor,wealth—allthesearevain.Ifsoulsarenotwon,ifsaintsarenotmatured,ourministryitselfisvain.Thequestion,therefore,whicheachofushastoanswertohisownconscienceis,"Hasitbeentheendofmyministry,hasitbeenthedesireofmyhearttosavethelostandguidethesaved?Isthismyaimineverysermon I preach, in every visit I pay? Is it under the influence of thisfeelingthatIcontinuallyliveandwalkandspeak?IsitforthisIprayandtoiland fastandweep? Is it for this I spendandamspent, counting it,nexttothesalvationofmyownsoul,mychiefestjoytobetheinstrumentof saving others? Is it for this that I exist? To accomplish thiswould Igladlydie?HaveIseenthepleasureoftheLordprosperinginmyhand?HaveIseensoulsconvertedundermyministry?HaveGod'speoplefoundrefreshment frommy lips,andgoneupon theirwayrejoicing,orhaveIseen no fruit of my labors, and yet content to remain unblest? Am Isatisfiedtopreach,andyetnotknowofonesavingimpressionmade,onesinnerawakened?CanIgocontentedlythroughtheroutineofministeriallabour,andneverthinkofaskinghowGodisprosperingtheworkofmyhandsandthewordsofmylips?"

NothingshortofpositivesuccesscansatisfyatrueministerofChrist.Hisplans may proceed smoothly and his external machinery may worksteadily,butwithoutactualfruitinthesavingofsoulshecountsalltheseasnothing.His feeling is: "My littlechildren,ofwhomI travail inbirthagainuntilChristbe formed inyou."And it is this feelingwhichmakeshimsuccessful."Ministers,"saidOwen,"areseldomhonoredwithsuccessunless they are continually aiming at the conversion of sinners." TheresolutionthatinthestrengthandwiththeblessingofGodhewillneverrestwithout success,will insure it. It is themanwho hasmade up hismindtoconfronteverydifficulty,whohascountedthecostand,fixinghiseyeupontheprize,hasdeterminedtofighthiswaytoit—itissuchamanthatconquers.

Thedullapathyofotherdaysisgone.Satanhastakenthefieldactively,andit isbest tomeethimfronttofront.Besides,men'sconsciencesarereally on edge.God seemsextensively strivingwith them, asbefore theflood.AbreathoftheDivineSpirithaspassedovertheearth,andhencethe momentous character of the time, as well as the necessity for

improvingitsolongasitlasts.The"earnestness"whichmarkstheageisnotofman,butofGod.Togivetherightdirectiontothisearnestnessisthegreatbusinessofeveryonethatwouldbeafellow-workerwithGod.Itis taking so many wrong directions—such as skepticism, ritualism,rationalism,Romanism,etc.—thatwemustmakehastetoputfortheveryefforttoleaditaright.Theonetruegoalorresting-placewheredoubtandweariness, the stings of a pricking conscience, and the longings of anunsatisfied soulwouldallbequieted, isChristhimself.Not the church,but Christ. Not doctrine, but Christ. Not forms, but Christ. Notceremonies, but Christ; Christ the God-man, giving His life for ours;sealing the everlasting covenant, andmaking peace for us through thebloodofHiscross;Christthedivinestorehouseofalllightandtruth,"inwhom are hid all the treasures of wisdom and knowledge;" Christ theinfinitevessel,filledwiththeHolySpirit,theenlightener,theteacher,thequickener,thecomforter,sothat"outofhisfullnesswemayreceive,andgrace for grace." This, this alone is the vexed soul's refuge, its rock tobuildon, itshometoabideintill thegreattempterbehoundandeveryconflictendedinvictory.

It is to give this direction to the varied currents of earnestness thatwemust strive.How thesemaymultiply,what strangedirections theymayyettake,withwhatturbidtorrentstheymaypouralongthevalleysoftheearth,what ruin theymay carry before them, andwithwhat a hideousdeluge they may yet overflow the world, dissolving and levelingeverything divine and good, everything true and noble, who shalladventuretoforetell?

Letus,then,meetthis"earnestness,"whichisnowtheboast,butmayerelong be the bane, of the age,with thatwhich alone can bring down itsfeverishpulse,andsootheitintoblessedcalm,"thegospelofthegraceofGod."Allotherthingsarebutopiates,drugs,quackeries;thisisthedivinemedicine; this is the sole, the speedy, the eternal cure. It is not by"opinion"thatwearetomeet"opinion";itistheTruthofGodthatwearetowield;andapplyingtheedgeofthe"swordoftheSpirit"tothetheoriesofman(whichheproudlycallshis"opinions"),makehimfeelwhatawebofsophistryandfollyhehasbeenweavingforhisownentanglementandruin.

It isnotopinions thatmanneeds: it isTRUTH. It isnot theology: it isGod.Itisnotreligion:itisChrist.Itisnotliteratureandscience;buttheknowledgeofthefreeloveofGodinthegiftofHisonly-begottenSon.

"I knownot," saysRichardBaxter, "what others think, but formy ownpartIamashamedofmystupidity,andwonderatmyselfthatIdealnotwithmyownandothers'soulsasonethatlooksforthegreatdayoftheLord;andthatIcanhaveroomforalmostanyotherthoughtsandwords;and that such astonishing matters do not wholly absorb my mind. ImarvelhowI canpreachof themslightlyandcoldly;andhowI can letmenaloneintheirsins;andthatIdonotgotothem,andbeseechthem,for the Lord's sake, to repent, however theymay take it, andwhateverpainandtrouble itshouldcostme.Iseldomcomeoutof thepulpitbutmyconsciencesmitethmethatIhavebeennomoreseriousandfervent.Itaccusethmenotsomuchforwantofornamentsandelegancy,norforletting fall an unhandsome word; but it askethme, 'How couldst thouspeak of life and deathwith such a heart?How couldst thou preach ofheaven and hell in such a careless, sleepy manner? Dost thou believewhat thou sayest? Art thou in earnest, or in jest? How canst thou tellpeoplethatsinissuchathing,andthatsomuchmiseryisuponthemandbefore them, and be nomore affectedwith it? Shouldst thou notweepover such a people, and should not thy tears interrupt thy words?Shouldst thou not cry aloud, and show them their transgressions; andentreatandbeseechthemasforlifeanddeath?'Trulythisisthepealthatconscience doth ring in my ears, and yet my drowsy soul will not beawakened. Oh, what a thing is an insensible, hardened heart! O Lord,saveus from theplague of infidelity andhardheartedness ourselves, orelsehowshallwebefitinstrumentsofsavingothersfromit?Oh,dothatonoursoulswhichthouwouldstuseustodoonthesoulsofothers!"

CHAPTER2

TheMinister’sTrueLifeandWalk

The trueministermust be a trueChristian.Hemust be called byGodbeforehecancallotherstoGod.TheApostlePaulthusstatesthematter:"GodhathreconciledustohimselfbyJesusChrist,andhathgiventoustheministryofreconciliation."Theywerefirstreconciled,andthentheyhad given to them the ministry of reconciliation. Are we ministersreconciled? It is but reasonable that amanwho is to act as a spiritualguide to others should himself know the way of salvation. It has beenfrequently said that "the way to heaven is blocked up with deadprofessors";butisitnottruealsothatthemelancholyobstructionisnotcomposedofmembersofchurchesonly?Letustakeheeduntoourselves!

Astheminister'slifeisinmorethanonerespectthelifeofaministry,letusspeakafewwordsonministerialholyliving.

Let us seek the Lord early. "If my heart be early seasoned with hispresence,itwillsavorofhimalldayafter."(BishopHall;Psalm5:4,videHebrew)Let us seeGodbeforeman every day. "I ought to pray beforeseeinganyone.OftenwhenIsleep long,ormeetwithothersearly,andthenhavefamilyprayerandbreakfastandforenooncallers,itiselevenortwelveo'clockbeforeIbeginsecretprayer.Thisisawretchedsystem.Itisunscriptural. Christ rose before day, and went into a solitary place…Family-prayerlosesmuchofpowerandsweetness;andIcandonogoodto thosewhocome to seek forme.The conscience feels guilty, the soulunfed,thelampnottrimmed.Then,whensecretprayercomes,thesoulisoftenoutoftune.IfeelitfarbettertobeginwithGod,toseeHisfacefirst,to getmy soulnearHimbefore it isnear another…It is best tohave atleastonehouralonewithGod before engaging in anything else.At thesame time, I must be careful not to reckon communion with God byminutesorhours,orbysolitude."(M'Cheyne)

HearthistrueservantofChristexhortingabelovedbrother:"Takeheedto thyself. Your own soul is your first and greatest care. You know asoundbodyalonecanworkwithpower,muchmoreahealthysoul.Keepa clear conscience through the blood of the Lamb. Keep up closecommunionwithGod.StudylikenesstoHiminallthings.ReadtheBibleforyourowngrowthfirst,thenforyourpeople."

"With him," says his biographer, "the commencement of all labor

invariablyconsistedinthepreparationofhisownsoul.Theforerunnerofeach day's visitations was a calm season of private devotion duringmorning hours. The walls of his chamber were witnesses of hisprayerfulness I believe of his tears aswell as of his cries. The pleasantsound of psalms often issued from his room at an early hour; thenfollowedthereadingoftheWordforhisownsanctification:andfewhaveso fully realized the blessing of the first psalm."Would that it were sowithusall!"Devotion,"saidBishopHall,"isthelifeofreligion,theverysoul of piety, the highest employment of grace. It ismuch to be fearedthat "we are weak in the pulpit because we are weak in the closet."(James.)

Let us see communion with God as manifested in a youth of abouttwenty. James Janeway writes of his brother John: "I once hidmyselfthat Imight take themoreexactnoticeof the intercourse that I judgedwas kept upbetweenhimandGod.But oh,what a spectacle did I see!Surely amanwalkingwithGod, conversing intimatelywith hisMaker,andmaintainingaholy familiaritywith thegreatJehovah.MethoughtIsaw one talking with God. Methought I saw a spiritual merchant in aheavenly exchange, driving a rich trade for the treasures of anotherworld. Oh, what a glorious sight it was!Methinks I see him still. Howsweetly did his face shine! Oh, with what a lovely countenance did hewalkupanddown—hislipsgoing,hisbodyoftreachingup,asifhewouldhave taken his flight into heaven! His looks, smiles, and everymotionspakehimtobeupontheveryconfinesofglory.Oh,hadonebutknownwhathewasthenfeedingon!Surelyhehadmeattoeatwhichtheworldknewnotof!"Thisistoliveindeed.Whatarebuketoourcolddevotions!ThisiswalkingwithGod.

ThebiographeroftheRev.W.H.Hewitsonbeginshismemoirthus:"'Torestore a commonplace truth,' writes Mr. Coleridge, 'to its firstuncommon luster, youneedonly translate it intoaction.'WalkingwithGod isaverycommonplace truth.Translate this truth intoaction—howlustrousitbecomes!Thephrase,howhackneyed!—thething,howrare!Itissuchawalk—notanabstractideal,butapersonality,alife—whichthereaderis invitedtocontemplateinthesubjectofthismemoir."Oh,thatwe would only set ourselves in right earnest to this rare work of

translation!

It is said of the energetic, pious, and successful John Berridge, that"communionwithGodwaswhat he enforced in the latter stages of hisministry.Itwas,indeed,hisownmeatanddrink,andthebanquetfromwhichheneverappeared to rise."This showsus thesourceofhisgreatstrength. If we were always sitting at this banquet, then it might berecorded of us ere long, as of him, "Hewas in the first year visited byaboutathousandpersonsunderseriousimpressions."

Tothemen evenmore than to theirdoctrinewewouldpoint theeyeofthe inquirer who asks,Whence came their success?Why,may not thesame success be ours? We may take the sermons of Whitefield orBerridgeorEdwardsforourstudyorourpattern,butitistheindividualsthemselvesthatwemustmainlysetbeforeus;itiswiththespiritofthemen, more than of their works, that we are to be imbued, if we areemulous of a ministry as powerful, as victorious as theirs. They werespiritualmen,andwalkedwithGod. It is living fellowshipwitha livingSaviourwhich,transformingusintoHisimage,fitsusforbeingableandsuccessfulministers of the gospel.Without this nothing else will avail.Neitherorthodoxy,norlearning,noreloquence,norpowerofargument,nor zeal, nor fervor, will accomplish aught without this. It is this thatgivespowertoourwordsandpersuasivenesstoourarguments,makingthem either as the balm of Gilead to the wounded spirit or as sharparrowsof themighty to theconscienceof thestout-heartedrebel.FromthemthatwalkwithHiminholy,happyintercourse,avirtueseemstogoforth,ablessedfragranceseemstocompassthemwhithersoevertheygo.Nearness to Him, intimacy with Him, assimilation to His character—these are the elements of a ministry of power. When we can tell ourpeople,"WebeheldHisglory,andthereforewespeakofit;itisnotfromreportwespeak,butwehaveseentheKinginHisbeauty"—howloftythepositionweoccupy!OurpowerindrawingmentoChristspringschieflyfrom the fullness of our personal joy in Him, and the nearness of ourpersonal communion with Him. The countenance that reflectsmost ofChrist,andshinesmostwithHisloveandgrace,ismostfittedtoattractthe gaze of a careless, giddy world, and win restless souls from thefascinations of creature-love and creature-beauty. A ministry of power

mustbethefruitofaholy,peaceful,lovingintimacywiththeLord.

"Thelawoftruthwasinhismouth,andiniquitywasnotfoundinhislips:hewalkedwithme in peace and equity, and did turnmany away frominiquity" (Malachi 2:6). Let us observe the connection here declared tosubsist between faithfulness and success in the work of the ministry;betweenagodlylifeandthe"turningawaymanyfrominiquity."Theendfor which we first took office, as we declared at ordination, was thesavingofsouls;theendforwhichwestillliveandlaboristhesame;themeanstothisendareaholylifeandafaithfulfulfillmentofourministry.The connection between these two things is close and sure. We areentitled tocalculateupon it.Wearecalledupon toprayand laborwiththe confident expectation of its being realized; and where it is not, toexamineourselveswithalldiligence,lestthecauseofthefailurebefoundin ourselves; in our want of faith, love, prayer, zeal and warmth,spirituality andholinessof life; for it is by these that theHolySpirit isgrieved away. Success is attainable; success is desirable; success ispromisedbyGod;andnothingonearthcanbemorebittertothesoulofafaithfulministerthanthewantofit.TowalkwithGod,andtobefaithfulto our trust, is declared to be the certain way of attaining it. Oh, howmuch depends on the holiness of our life, the consistency of ourcharacter,theheavenlinessofourwalkandconversation!Ourpositionissuchthatwecannotremainneutral.Our lifecannotbeoneofharmlessobscurity.Wemusteitherrepelorattract—saveorruinsouls!Howloud,then, the call, how strong the motive, to spirituality of soul andcircumspectness of life! How solemn the warning against worldly-mindedness and vanity, against levity and frivolity, against negligence,slothandcoldformality!

Of all men, a minister of Christ is especially called to walk with God.Everythingdependsonthis;hisownpeaceandjoy,hisownfuturerewardat the coming of theLord.But especially doesGodpoint to this as thetrue and sure way of securing the blessing. This is the grand secret ofministerial success. One who walks with God reflects the light of Hiscountenanceuponabenightedworld;andthecloserhewalks,themoreofthis lightdoeshereflect.OnewhowalkswithGodcarries inhisveryairandcountenanceasweetserenityandholyjoythatdiffusestranquility

around.OnewhowalkswithGodreceivesandimpartslifewhithersoeverhegoes;asitiswritten,"outofhimshallflowriversoflivingwater."Heisnot merely the world's light but the world's fountain, dispensing thewateroflifeoneverysideandmakingthebarrenwastetoblossomastherose. He waters the world's wilderness as hemoves along his peacefulcourse. His life is blessed; his example is blessed; his intercourse isblessed;hiswordsareblessed;hisministry isblessed!Souls are saved,sinnersareconverted,andmanyareturnedfromtheiriniquity.

CHAPTER3

PastDefects

"OmyGod,Iamashamedandblushtoliftupmyfacetothee,myGod…0ourGod,whatshallwesayafterthis?"—Ezra9:6,10

To deliver sermons on each returning Lord's Day, to administer theLord'sSupperstatedly,topayanoccasionalvisittothosewhorequestit,toattendreligiousmeetings—this,wefear,sumsuptheministeriallifeofmultitudes who are, by profession, overseers of the flock of Christ. Anincumbencyof thirty, fortyor fiftyyearsoftenyieldsnomorethanthis.So many sermons, so many baptisms, so many sacraments, so manyvisits, so many meetings of various kinds—these are all the pastoralannals, theparish records, theALLofa lifetime'sministry tomany!Ofsouls that have been saved, such a record could make no mention.Multitudeshaveperishedundersuchaministry;thejudgmentonlywilldisclose whether so much as one has been saved. There might belearning, but there was no "tongue of the learned to speak a word inseasontohimthatisweary."Theremightbewisdom,butitcertainlywasnot thewisdomthat"winnethsouls."Theremightevenbethesoundofthe gospel, but it seemed to contain no glad tidings at all; it was notsoundedforthfromwarmlipsintostartledearsasthemessageofeternallife,"thegloriousgospeloftheblessedGod."Menlived,anditwasnever

asked of them by their minister whether they were born again! Mensickened, sent for theminister and received aprayerupon their death-bedsastheirpassportintoheaven.Mendied,andwereburiedwherealltheirfathershadbeenlaid;therewasaprayerattheirfuneralanddecentrespects to their remains; but their soulswentup to the judgment seatunthoughtof,uncaredfor;noman,noteventheministerwhohadvowedtowatchforthem,havingsaidtothem,Areyouready?—orwarnedthemtofleefromthewrathtocome.

Isnot thisdescriptiontootrueofmanyadistrictandmanyaminister?Wedonotspeakinanger;wedonotspeakinscorn:weaskthequestionsolemnlyandearnestly.Itneedsananswer.Ifevertherewasatimewhenthereshouldbe"greatsearchingsofheart"andfrankacknowledgmentofunfaithfulness, it is now when God is visiting us—visiting us both injudgmentandmercy.Wespeakinbrotherly-kindness;surelytheanswershould not be of wrath and bitterness. And if this description be true,whatsinmusttherebe inministersandpeople!Howgreatmustbethespiritualdesolationthatprevails!Surelythereissomethinginsuchacasegrievouslywrong;somethingwhichcalls forsolemnself-examination ineveryminister;somethingwhichrequiresdeeprepentance.

Fields plowed and sown, yet yielding no fruit!Machinery constantly inmotion,yetallwithoutoneparticleofproduce!Netscastintothesea,andspreadwide,yetnofishesenclosed!Allthisforyears—foralifetime!Howstrange! Yet it is true. There is neither fancy nor exaggeration in thematter.Questionsomeministers,andwhatotheraccountcantheygive?Theycantellyouofsermonspreached,butofsermonsblesttheycansaynothing.Theycanspeakofdiscoursesthatwereadmiredandpraised,butofdiscourses thathavebeenmadeeffectualby theHolySpirit theycannot speak. They can tell youhowmanyhave beenbaptized, howmanycommunicants admitted; but of souls awakened, converted, ripening ingrace,theycangivenoaccount.Theycanenumeratethesacramentstheyhave dispensed; but as to whether any of them have been "times ofrefreshing" or times of awakening, they can not say. They can tell youwhatandhowmanycasesofdisciplinehavepassedthroughtheirhands;butwhetheranyofthesehaveissuedingodlysorrowforsin,whethertheprofessedpenitentswhowere absolvedby themgave evidenceof being

"washedandsanctifiedandjustified,"theycangivenoinformation;theynever thoughtof suchan issue!They can tellwhat is the attendance atschool,andwhataretheabilitiesof theteacher;buthowmanyof theseprecious littleoneswhomtheyhavevowedtofeedareseekingtheLordtheyknownot;orwhethertheirteacherbeamanofprayerandpietytheycannotsay.Theycantellyouthepopulationoftheirparish,thenumberoftheircongregation,orthetemporalconditionoftheirflocks;butastotheir spiritual state, howmany have been awakened from the sleep ofdeath, how many are followers of God as dear children, they can notpretendtosay.Perhapstheywoulddeemitrashnessandpresumption,ifnot fanaticism, to inquire. And yet they have sworn, before men andangels,towatchfortheirsoulsastheythatmustgiveaccount!Butoh,ofwhatusearesermons, sacraments, schools, ifsoulsare left toperish; iflivingreligionbelostsightof;iftheHolySpiritbenotsought;ifmenarelefttogrowupanddieunpitied,unprayedfor,unwarned!

Itwasnotsoinotherdays.Ourfathersreallywatchedandpreachedforsouls.Theyaskedandtheyexpectedablessing.Norweretheydeniedit.Theywereblessed in turningmany to righteousness.Their lives recordtheirsuccessful labors.Howrefreshingthe livesof thosewholivedonlyfor the glory ofGod and the goodof souls.There is something in theirhistory that compels us to feel that theywereministers of Christ—truewatchmen. How cheering to read of Baxter and his labors atKidderminster!HowsolemntohearofVennandhispreaching,inregardtowhichitissaidthatmen"fellbeforehimlikeslakedlime"!Andinthemuch-blest laborsof thatmanofGod, theapostolicWhitefield, is therenot much to humble us, as well as to stimulate? Of Tanner, who washimself awakened underWhitefield,we read that he "seldom preachedone sermon in vain." Of Berridge and Hicks we are told that in theirmissionary tours throughout England theywere blessed in one year toawakenfourthousandsouls.Oh,forthesedaysagain!Oh,foronedayofWhitefieldagain!

Thusonehaswritten:"Thelanguagewehavebeenaccustomedtoadoptisthis;wemustusethemeans,andleavetheeventtoGod;wecandonomore thanemploy themeans; this isourdutyandhavingdone thiswemust leave the rest to Him who is the disposer of all things." Such

languagesoundswell,foritseemstobeanacknowledgmentofourownnothingness, and to savor of submission toGod's sovereignty; but it isonlysound—ithasnotreallyanysubstanceinit,forthoughthereistruthstampedontheface of it, there is falsehoodat theroot of it.To talkofsubmissiontoGod'ssovereigntyisonething,butreallytosubmittoitisanother and quite different thing. Really to submit to God's sovereigndisposal does always necessarily involve the deep renunciation of ourownwillinthematterconcerned,andsucharenunciationofthewillcanneverbeeffectedwithoutasoulbeingbrought throughverysevereandtrying exercises of an inward and most humbling nature. Therefore,whilstwearequietlysatisfied inusing themeanswithoutobtaining theend,andthiscostsusnosuchpainfulinwardexerciseanddeephumblingas that alluded to, if we think that we are leaving the affair to God'sdisposal—wedeceiveourselves,andthetruthinthismatterisnotinus.No; really to give anything to God, implies that the will, which isemphaticallytheheart,hasbeenseton that thing;and if theheart hasindeedbeensetonthesalvationofsinnersastheendtobeansweredbythemeansweuse,wecannotpossiblygiveupthatendwithout,aswasbeforeobserved,theheartbeingseverelyexercisedanddeeplypainedbythe renunciation of the will involved in it.When, therefore, we can bequietly content to use themeans for saving souls without seeing themsavedthereby, it isbecause there isnorenunciationof thewill—that is,no real giving up toGod in the affair. The fact is, thewill—that is, theheart—had never really been set upon this end; if it had, it could notpossiblygiveupsuchanendwithoutbeingbrokenbythesacrifice.Whenwecanthusbesatisfiedtousethemeanswithoutobtainingtheend,andspeakofitasthoughweweresubmittingtotheLord'sdisposal,weuseatruthtohideafalsehood,exactlyinthesamewaythatthoseformalistsinreligion do, who continue in forms and duties without going beyondthem,thoughtheyknowtheywillnotsavethem,andwho,whentheyarewarnedoftheirdangerandearnestlyentreatedtoseektheLordwithalltheheart,replybytellingustheyknowtheymustrepentandbelievebutthat they cannotdoeither theoneor theotherof themselvesand thattheymustwait tillGodgives themgrace todo so.Now, this is a truth,absolutelyconsidered;yetmostofuscansee that theyareusing itasafalsehoodtocoverandexcuseagreatinsincerityofheart.Wecanreadilyperceivethatiftheirheartswerereallysetuponsalvation,theycouldnot

rest satisfiedwithout it.Their contentedness is the result, not ofheart-submissiontoGod,butinrealityofheart-indifferencetothesalvationoftheirown souls.Exactly so it iswithus asministers:whenwe can restsatisfiedwithusingthemeansforsavingsoulswithoutseeingthemreallysaved,orweourselvesbeingbroken-heartedbyit,andatthesametimequietlytalkofleavingtheeventtoGod'sdisposal,wemakeuseofatruthtocoverandexcuseafalsehood;forourabilitytoleavethematterthusisnot,asweimagine, theresultofheart-submissiontoGod,butofheart-indifference to the salvationof the soulswe dealwith.No, truly, if theheartisreallysetonsuchanend,itmustgainthatendorbreakinlosingit."

Hethatsavedoursoulshastaughtustoweepovertheunsaved.Lord,letthatmindbeinusthatwasinThee!Giveusthytearstoweep;for,Lord,our hearts are hard toward our fellows. We can see thousands perisharound us, and our sleep never be disturbed; no vision of their awfuldoomeverscaringus,nocryfromtheirlostsoulseverturningourpeaceintobitterness.

It is toldofArchbishopUsher that,atoneperiodofhis life,heusedonSaturday afternoon to go alone to a river-side, and there sorrowfullyrecounthissins,andconfessandbewailthemtotheLordwithfloodsoftears.Isthisnotfittingtoreprovemany,manyofus?Andevenwherewelament our sins, howmanyof us go apart oftentimes toweepover lostsouls,tocrytotheLordforthem,toimplore,tobeseech,toagonizewithhimintheirbehalf?Whereisthewater-sidebesidewhichoureyeshavepouredoutstreamsinourintensecompassionfortheperishing?

Dowebelievethereisaneverlastinghell!—aneverlastinghell foreveryChristlesssoul?Andyetwearelanguid,formal,easyindealingwithandfor themultitudes that arenear thegateof that tremendous furnaceofwrath!Ourfamilies,ourschools,ourcongregations,nottospeakofourcitiesatlarge,ourland,ourworld,mightwellsendusdailytoourknees;for the lossof evenonesoul is terrible beyond conception.Eyehasnotseen,norearheard,norhasenteredtheheartofman,whatasoulinhellmust suffer forever. Lord, give us bowels ofmercies! "What amystery!Thesoulandeternityofonemandependsuponthevoiceofanother!"

CHAPTER4

MinisterialConfession

"Remember therefore fromwhence thouart fallen,andrepent,anddothe firstworks;or else Iwill comeunto theequickly,andwill removethycandlestickoutofhisplace,exceptthourepent."—Revelation2:5

Intheyear1651theChurchofScotland,feelinginregardtoherministers"howdeeptheirhandwasinthetransgression,andthatministershadnosmallaccession to thedrawingonof the judgments thatwereupon theland,"drewupwhattheycalledahumbleacknowledgmentofthesinsoftheministry.Thisdocumentisastrikingandsearchingone.Itisperhapsone of the fullest, most faithful and most impartial confessions ofministerial sinevermade.A fewextracts from itwill suitably introducethis chapter on ministerial confession. It begins with confessing sinsbeforeentranceontheministry:—

"Lightnessandprofanity inconversation,unsuitable to thatholycallingwhichtheydidintend,notthoroughlyrepentedof.NotstudyingtobeinChristbeforetheybeintheministry;nortohavethepracticalknowledgeand experience of themystery of the gospel in themselves before theypreach it to others. Neglecting to fit themselves for the work of theministry,innotimprovingprayerandfellowshipwithGod,opportunitiesof a lively ministry, and other means, and not mourning for theseneglects.Not studying self-denial, nor resolving to take up the cross ofChrist.Negligence toentertaina sightandsenseof sinandmisery;notwrestlingagainstcorruption,norstudyingmortificationandsubduednessofspirit(Romans7:14,15)."

Of entrance on the ministry it thus speaks: "Entering to the ministrywithoutrespecttoacommissionfromJesusChrist,bywhichithathcometopassthatmanyhaverununsent.EnteringtotheministrynotfromtheloveofChrist,norfromadesiretohonorGodingainingofsouls,butfor

a name and for a livelihood in the world notwithstanding a solemndeclaration to the contrary at admission. Too much weighed withinclination tobe called to theministry inaplacewherewehave carnalrelations(Romans1:8-16)."

Ofthesinsafterentranceontheministry,itthussearchinglyenumerates:—

"Ignorance of God; want of nearness withHim, and taking up little ofGod in reading, meditating and speaking of Him. Exceeding greatselfishness inall thatwedo;actingfromourselves, forourselvesandtoourselves.Notcaringhowunfaithfulandnegligentotherswere,sobeingit might contribute a testimony to our faithfulness and diligence, butbeingrathercontent,ifnotrejoicing,attheirfaults.LeastdelightinthosethingswhereinliethournearestcommunionwithGod;greatinconstancyinourwalkwithGod,andneglectofacknowledgingHiminallourways.Ingoingaboutduties,leastcarefulofthosethingswhicharemostremotefromtheeyesofmen.SeldominsecretprayerwithGod,excepttofitforpublic performance; and even thatmuchneglected, or gone about verysuperficially.Gladtofindexcusesfortheneglectofduties.NeglectingthereadingofScripturesinsecret,foredifyingourselvesasChristians;onlyreading them in so far asmay fit us forourduty asministers, andoft-times neglecting that. Not given to reflect upon our own ways, norallowingconvictiontohaveathoroughworkuponus;deceivingourselvesbyrestinguponabsencefromandabhorrenceofevilsfromthelightofanatural conscience,and lookingupon the sameasanevidenceofa realchangeofstateandnature.Evilguardingofandwatchingovertheheart,andcarelessnessinself-searching;whichmakesmuchunacquaintednesswithourselvesandestrangednessfromGod.Notguardingnorwrestlingagainst seenandknownevils, especiallyourpredominants.A facility tobe drawn away with the temptations of the time, and other particulartemptations,accordingtoourinclinationsandfellowship.InstabilityandwaveringinthewaysofGod,throughthefearsofpersecutions,hazard,orlossofesteem;anddecliningdutiesbecauseofthefearofjealousiesandreproaches. Not esteeming the cross of Christ, and sufferings for Hisname,honorable,butrathershiftingsufferings,fromself-love.Deadnessofspirit,afterallthesorestrokesofGodupontheland.Littleconscience

made of secret humiliation and fasting, by ourselves apart and in ourfamilies,thatwemightmournforourownandtheland'sguiltinessandgreat backslidings; and little applying of public humiliation to our ownhearts. Finding of our own pleasure, when the Lord calls for ourhumiliation. Not laying to heart the sad and heavy sufferings of thepeople of God abroad, and the not-thriving of the kingdom of JesusChrist and the power of godliness among them. Refined hypocrisy;desiringtoappearwhat, indeed,wearenot.Studyingmoreto learnthelanguageofGod'speoplethantheirexercise.Artificialconfessingofsin,without repentance; professing to declare iniquity, andnot resolving tobesorryforsin.Confessioninsecretmuchslighted,evenofthosethingswhereof we are convicted. No reformation, after solemnacknowledgmentsandprivatevows;thinkingourselvesexoneratedafterconfession.Readiertosearchoutandcensurefaultsinothersthantoseeor deal with them in ourselves. Accounting of our estate and wayaccordingtotheestimationthatothershaveofus.Estimationofmen,astheyagreewithordisagreefromus.Notfearingtomeetwithtrials,butpresuming, in our own strength, to go through them unshaken. Notlearningtofear,bythefallsofgraciousmen;normourningandprayingforthem.Notobservingparticulardeliverancesandrods;notimprovingofthem,forthehonorofGod,andtheedificationofourselvesandothers.Littleornomourningforthecorruptionofournature,andlessgroaningunder, and longing to be delivered from, that body of death, the bitterrootofallourotherevils."

"Fruitlessconversingordinarilywithothers,fortheworseratherthanforthe better. Foolish jesting away of time with impertinent and uselessdiscourse, very unbecoming the ministers of the gospel. Spiritualpurposesoftendyinginourhandswhentheyarebegunbyothers.Carnalfamiliarity with natural, wicked and malignant men, whereby they arehardened, the people of God stumbled, and we ourselves blunted.Slighting of fellowship with those by whom we might profit. Desiringmore to converse with those thatmight better us by their talents thanwithsuchasmightedifyusbytheirgraces.Notstudyingopportunitiesofdoing good to others. Shifting of prayer and other duties, when calledthereto—choosingrathertoomitthesamethanthatweshouldbeputtothemourselves.Abusingoftimeinfrequentrecreationandpastimesand

lovingourpleasuresmorethanGod.TakinglittleornotimetoChristiandiscourse with young men trained up for the ministry. Common andordinary discourse on the Lord's Day. Slighting Christian admonitionfromanyofourflocksorothers,asbeingbelowus;andashamedtotakelight and warning from private Christians. Dislike of, or bitternessagainst, such as deal freely with us by admonition or reproof, and notdealing faithfullywithotherswhowouldwelcome it off ourhands.Notmaking conscience to take pains on the ignorant andprofane, for theirgood.Ournotmourningforthe ignorance,unbeliefandmiscarriagesofthe flocks committed unto us. Impatient bearing of the infirmities ofothers;rashlybreakingoutagainsttheirpersons,morethanstudyingtogain themfromtheir sins.Notusing freedomwith thoseofourcharge;and formostpart spendingour timewith them in commondiscourses,nottendingtoedification.Neglectingadmonitiontofriendsandothersinan evil course. Not praying formen of a contrary judgment, but usingreservednessanddistancefromthem;beingmorereadytospeakofthemthan to them or to God for them. Not weighed with the failings andmiscarriagesofothers,butrathertakingadvantagethereofforjustifyingourselves. Talking of and sporting at the faults of others, rather thancompassionatingofthem.Noduepainstakinginreligiousorderingofourfamilies,norstudyingtobepatternstootherfamiliesinthegovernmentofours.Hastyangerandpassion inour families and conversationwithothers.Covetousness,worldly-mindedness,andaninordinatedesireafterthethingsofthislife,uponwhichfollowethaneglectofthedutiesofourcalling,andourbeing takenup for themostpartwith the thingsof theworld. Want of hospitality and charity to the members of Christ. Notcherishinggodlinessinthepeople;andsomebeingafraidofitandhatingthepeopleofGod forpiety,andstudying tobeardownandquench theworkoftheSpiritamongstthem(2Corinthians1:6-12,14,24)."

It next takes up ministerial duties more especially, and then solemnlyproceeds:—"Not entertaining that edge of spirit in ministerial dutieswhichwefoundatthefirstentrytotheministry.Greatneglectofreading,andotherpreparation;orpreparationmerelyliteralandbookish,makinganidolofabook,whichhinderethcommunionwithGod;orpresumingon bygone assistance, and praying little. Trusting to gifts, talents, andpains taken for preparation, whereby God is provoked to blast good

matter, well ordered and worded. Careless in employing Christ, anddrawingvirtueoutofHim,forenablingustopreachintheSpiritandinpower. In praying for assistance we pray more for assistance to themessengerthantothemessagewhichwecarry;notcaringwhatbecomesoftheWord,ifwebewithsomemeasureofassistancecarriedonintheduty.ThematterwebringforthisnotseriouslyrecommendedtoGodbyprayer,tobequickenedtoHispeople.NeglectofprayeraftertheWordispreached,that itmayreceivethefirstandlatterrain;andthattheLordwouldputintheheartsofhispeoplewhatwespeaktotheminhisname.Neglect to warn, in preaching, of snares and sins in public affairs bysome;andtoomuch,toofrequent,andunnecessaryspeakingbyothersofpublic business and transactions. Exceeding great neglect andunskillfulness to set forth the excellences and usefulness of (and thenecessity of an interest in) Jesus Christ, and the new covenant, whichought to be the great subject of a minister's study and preaching.SpeakingofChristmorebyhearsaythanfromknowledgeandexperience,oranyrealimpressionofHimupontheheart.Thewayofmostministers'preaching too legal. Want of sobriety in preaching the gospel; notsavoring anything but what is new; so that the substantials of religionbearbut littlebulk.NotpreachingChrist inthesimplicityofthegospel,norourselvesthepeople'sservants,forChrist'ssake.PreachingofChrist,not that the people may know him, but that they may think we knowmuch of Him. Preaching about Christ's leaving of the world withoutbrokennessofheart,orstirringupofourselvestotakeholdofHim.Notpreaching with bowels of compassion to them that are in hazard toperish.Preachingagainstpublicsins,neitherinsuchaway,norforsuchan end, as we ought—for the gaining of souls and drawingmen out oftheirsins;butratherbecause it is toouradvantagetosaysomethingofthese evils. Bitterness, instead of zeal in speaking against malignants,sectarians,andotherscandalouspersons;andunfaithfulnesstherein.Notstudyingtoknowtheparticularconditionofthesoulsofthepeople,thatwe may speak to them accordingly; nor keeping a particular recordthereof, though convinced of the usefulness of this. Not carefullychoosingwhatmaybemostprofitableandedifying;andwantofwisdominapplication to the several conditionsof souls;not so careful tobringhome thepointbyapplicationas to findout thedoctrine,nor speakingthe same with that reverence which becomes His word and message.

Choosing texts whereon we have something to say, rather than thosesuitedtotheconditionsofsoulsandtimes,andfrequentpreachingofthesame things, thatwemaynotbeput to thepainsofnew study.Suchawayof reading, preaching andprayer asputsus in theseduties fartherfromGod.Toosoonsatisfied inthedischargeofduties,andholdingoffchallenges of consciencewith excuses. Indulging the body, andwastingmuchtimeidly.Toomucheyeingourowncreditandapplause;andbeingpleased with it when we get it, and unsatisfied when it is wanting.TimorousnessindeliveringGod'smessage;lettingpeopledieinreigningsins without warning. Studying the discharge of duties rather to freeourselvesfromcensurethantoapproveourselvestoGod.Notmakingallthe counsel of God known to His people; and particularly, not givingtestimony in times of defection. Not studying to profit by our owndoctrine, nor the doctrine of others. Formost part, preaching as if weourselves were not concerned in the message which we carry to thepeople.Not rejoicing at the conversionof sinners, but contentwith theunthriving of the Lord'swork amongstHis people, as suiting bestwithourminds;fearing,iftheyshouldthrivebetter,weshouldbemoreputtoit, and less esteemed of by them—many, in preaching and practice,bearingdownthepowerofgodliness.WepreachnotasbeforeGod,butas tomen; as doth appear by the different pains in our preparation tospeaktoourordinaryhearersandtootherstowhomwewouldapproveourselves.Notmaking theministry awork in earnest, as a thing to beaccounted for in every duty; which makes much laziness andunfruitfulness;doingdutiesexofficio,notexconscientiaoffici,rathertodischargeourcallingthanourconscience(Philippians1:3-8)."

"Negligent, lazy, and partial visiting of the sick. If they be poor we goonce, and onlywhen sent for; if they be rich and of better note,we gooftenerandunsentfor.Notknowinghowtospeakwiththetongueofthelearnedawordinseasontotheweary,andexercisedinconscience;nortosuchasareunder the lossofhusband,wife,children, friends,orgoods,fortheimprovingofthesetrialstotheirspiritualadvantage;nortodyingpersons. In visiting, wearying or shunning to go to such as we esteemgraceless.Notvisitingthepeoplefromhousetohouse;norprayingwiththematfitopportunities(2Timothy4:1-5)."

"Lazyandnegligentincatechising.Notpreparingourheartsbefore,norwrestlingwithGod for ablessing to it, becauseof theordinariness andapprehended easiness of it;whereby the Lord's name ismuch taken invain, and the people little profited. Looking on that exercise as aworkbelowus, andnot condescending to studya rightandprofitablewayofinstructingtheLord'speople.Partialincatechising,passingbythosethatare rich and of better quality, thoughmany of such stand ordinarily ingreat need of instruction.Notwaiting upon and following the ignorantbutoftenpassionatelyupbraidingthem(Galatians4:11-20)."

These are solemn confessions—the confessions of men who knew thenature of that ministry on which they had entered, and who weredesirousofapprovingthemselvestoHimwhohadcalledthem,thattheymightgiveintheiraccountwithjoyandnotwithgrief.

Letus,astheydid,dealhonestlywithourselves.Ourconfessionsoughttobenolessampleandsearching.

1.Wehavebeenunfaithful.Thefearofmanandtheloveofhisapplausehaveoftenmadeusafraid.Wehavebeenunfaithfultoourownsouls,toour flocks, and to our brethren; unfaithful in the pulpit, in visiting, indiscipline,inthechurch.Inthedischargeofeveryoneofthedutiesofourstewardshiptherehasbeengrievousunfaithfulness.Insteadofthespecialparticularizationof the sin reproved, therehasbeen thevagueallusion.Insteadoftheboldreproof,therehasbeenthetimidhint.Insteadoftheuncompromising condemnation, there has been the feeble disapproval.Insteadoftheunswervingconsistencyofaholylifewhoseuniformtenorshouldbeaprotestagainsttheworldandarebukeofsin,therehasbeensuch an amount of unfaithfulness in ourwalk and conversation, in ourdaily deportment and intercourses with others, that any degree offaithfulnesswehavebeenenabledtomanifestontheLord'sDayisalmostneutralized by the want of circumspection which our weekday lifeexhibits.

Few men ever lived a life so busy and so devoted to God as Ussher,ArchbishopofArmagh.Hislearning,habitsofbusiness,Station,friends,allcontributedtokeephishandseverymomentfull;andthenhiswasasoul that seemed continually tohear a voice saying: "Redeem the time,

forthedaysareevil."Early,too,didhebegin,forattenyearsofagehewas hopefully converted by a sermon preached on Romans 12:1: "Ibeseechyou therefore,brethren,by themerciesofGod, thatyepresentyourbodiesa livingsacrifice."Hewasapainstaking, laboriouspreacheroftheWordforfifty-fiveyears.

Yethearhimonhisdeath-bed!Howheclings toChrist's righteousnessalone,andseesinhimself,evenaftersuchalife,onlysinandwant.Thelastwordshewasheardtoutterwereaboutoneo'clockintheafternoon,and these words were uttered in a loud voice: "But, Lord, in specialforgivememysinsofomission." Itwasomissions,sayshisbiographer,hebegged forgivenessofwithhismost fervent lastbreath—hewhowasneverknowntoomitanhour,butwhoemployedtheshredendsofhislifeforhisgreatLordandMaster!Theverydayhetookhislastsickness,heroseup fromwritingoneofhisgreatworksandwentout tovisitasickwoman, towhomhe spoke so fitlyand fully that youwouldhave takenhim to have spoken of heaven before he came there. Yet thismanwasoppressedwithasenseofhisomissions!

Reader, what think you of yourself—your undone duties, yourunimproved hours, times of prayer omitted, your shrinking fromunpleasantworkandputtingitonothers,yourbeingcontenttositunderyour vine and fig tree without using all efforts for the souls of others?"Lord,inspecialforgivememysinsofomission!"

Hear the confession of Edwards, in regard both to personal andministerial sins: "Often I have had very affecting views of my ownsinfulnessandvileness;veryfrequentlytosuchadegreeastoholdmeinakindof loudweeping, sometimes for a considerable time together, sothatIhaveoftenbeenforcedtoshutmyselfup.Ihavehadavastlygreatersense ofmyownwickedness, and thebadness ofmyheart, than ever Ihad beforemy conversion.Mywickedness, as I am inmyself, has longappeared to me perfectly ineffable, swallowing up all thought andimagination.Iknownothowtoexpressbetterwhatmysinsappeartometobe thanbyheaping infiniteupon infinite,andmultiplying infinitebyinfinite.WhenIlookintomyheartandtakeaviewofmywickedness,itlookslikeanabyssinfinitelydeeperthanhell.Andyetitseemstomethatmyconvictionofsinisexceedinglysmallandfaint:itisenoughtoamaze

methatIhavenomoresenseofmysin.Ihavegreatlylongedoflateforabrokenheart,andtolielowbeforeGod."

2.Wehavebeencarnalandunspiritual.Thetoneofourlifehasbeenlowandearthly.Associatingtoomuchandtoointimatelywiththeworld,wehaveinagreatmeasurebecomeaccustomedtoitsways.Henceourtasteshavebeenvitiated,ourconsciencesblunted,andthatsensitivetendernessoffeelingwhich,whileitturnsnotbackfromsufferingyetshrinksfromtheremotestcontactwithsin,haswornoffandgivenplacetoanamountof callousness of which we once, in fresher days, believed ourselvesincapable.Perhapswecancalltomindatimewhenourviewsandaimswere fixed upon a standard of almost unearthly elevation, and,contrasting these with our present state, we are startled at the painfulchanges. And besides intimacy with the world, other causes haveoperatedinproducingthisdeteriorationinthespiritualityofourminds.Thestudyoftruthinitsdogmaticalmorethaninitsdevotionalformhasrobbed it of its freshness and power; daily, hourly occupation in theroutine of ministerial labor has engendered formality and coldness;continual employment in themost solemnduties of our office, such asdealingwithsoulsinprivateabouttheirimmortalwelfare,orguidingthemeditations and devotions of God's assembled people, or handling thesacramental symbols—this, gone about often with so little prayer andmixed with so little faith, has tended grievously to divest us of thatprofound reverence and godly fear which ever ought to possess andpervade us. How truly, and with what emphasis, we may say: "I amcarnal, soldunder sin."Theworldhasnot been crucified tous, norweuntotheworld;theflesh,withitsmembers,hasnotbeenmortified.

Whatasadeffectallthishasbad,notonlyuponourpeaceofsoul,onourgrowthingrace,butuponthesuccessofourministry!

3. We have been selfish. We have shrunk from toil, difficulty andendurance, counting not only our lives dear unto us, but even ourtemporaleaseandcomfort."Wehavesoughttopleaseourselves,"insteadof"pleasingeveryonehisneighbour,forhisgoodtoedification."Wehavenot borne "one another's burdens, and so fulfill the law of Christ."Wehavebeenworldlyandcovetous.WehavenotpresentedourselvesuntoGodas"livingsacrifices," layingourselves,our lives,oursubstance,our

time, our strength, our faculties—our all—upon His altar. We seemaltogether to have lost sight of this self-sacrificing principle on whichevenasChristians,butmuchmoreasministers,wearecalledupontoact.Wehavehad little ideaof anything likesacrifice at all.Up to thepointwhere a sacrifice was demanded, wemay have been willing to go, buttherewestood;countingitunnecessary,perhapscallingitimprudentandunadvised, toproceed further.Yetoughtnot the lifeof everyChristian,especially of everyminister, to be a life of self-sacrifice and self-denialthroughout,evenaswasthelifeofHimwho"pleasednothimself"?

4.Wehavebeenslothful.Wehavebeensparingofourtoil.Wehavenotenduredhardnessas good soldiersof JesusChrist.Evenwhenwehavebeeninstant inseason,wehavenotbeensooutofseason;neitherhavewe sought to gather up the fragments of our time, that not amomentmightbethrownidlyorunprofitablyaway.Precioushoursanddayshavebeen wasted in sloth, in company, in pleasure, in idle or desultoryreading,thatmighthavebeendevotedtothecloset,thestudy,thepulpitor the meeting! Indolence, self-indulgence, fickleness, flesh-pleasing,have eaten like a canker into our ministry, arresting the blessing andmarringoursuccess.Itcannotbesaidofus,"Formyname'ssake[thou]hast labored, and hast not fainted." Alas! we have fainted, or at leastgrown"wearyinwell-doing."Wehavenotmadeconscienceofourwork.Wehavenotdealthonestlywiththechurchtowhichwepledgedthevowsof ordination. We have dealt deceitfully with God, whose servants weprofess to be. We have manifested but little of the unwearied, self-denying lovewithwhich, as shepherds,we ought to havewatched overthe flocks committed to our care. We have fed ourselves, and not theflock.

5.Wehavebeencold.Evenwhendiligent,how littlewarmthandglow!Thewholesoulisnotpouredintotheduty,andhenceitwearstoooftentherepulsiveairofroutineandform.Wedonotspeakandactlikemeninearnest.Ourwordsarefeeble,evenwhensoundandtrue;our looksarecareless, even when our words are weighty; and our tones betray theapathywhichbothwordsandlooksdisguise.Loveiswanting,deeplove,lovestrongasdeath, lovesuchasmadeJeremiahweep insecretplacesfortheprideofIsrael,andPaulspeak"evenweeping"oftheenemiesof

the cross of Christ. In preaching and visiting, in counseling andreproving, what formality, what coldness, how little tenderness andaffection! "Oh that I was all heart," said Rowland Hill, "and soul, andspirit,totellthegloriousgospelofChristtoperishingmultitudes!"

6. We have been timid. Fear has often led us to smooth down orgeneralize truthswhich ifbroadly statedmusthavebroughthatredandreproachuponus.Wehavethusoftenfailedtodeclaretoourpeoplethewhole counsel of God. We have shrunk from reproving, rebuking andexhortingwithalllong-sufferinganddoctrine.Wehavefearedtoalienatefriends,or toawakenthewrathofenemies.Henceourpreachingof thelaw has been feeble and straitened; and hence our preaching of a freegospelhasbeenyetmorevague,uncertainandtimorous.WearegreatlydeficientinthatmajesticboldnessandnobilityofspiritwhichpeculiarlymarkedLuther,Calvin,Knox,andthemightymenoftheReformation.OfLutheritwassaid,"everywordwasathunderbolt."

7.Wehavebeenwanting insolemnity. Inreading the livesofHoweorBaxter, of Brainerd or Edwards, we are in company with men who insolemnity of deportment and gravity of demeanor were truly of theapostolic school.We feel that thesemenmusthavecarriedweightwiththem, both in their words and lives.We see also the contrast betweenourselves and them in respect of that deep solemnity of air and tonewhichmademenfeelthattheywalkedwithGod.Howdeeplyoughtwetobeabasedatourlevity,frivolity,flippancy,vainmirth,foolishtalkingandjesting,bywhichgrievousinjuryhasbeendonetosouls,theprogressofthesaintsretarded,andtheworldcountenancedinitswretchedvanities.

8.We have preached ourselves, not Christ. We have sought applause,courtedhonor,beenavariciousoffameandjealousofourreputation.Wehave preached too often so as to exalt ourselves instead ofmagnifyingChrist, so as to drawmen's eyes to ourselves instead of fixing themonHimandHiscross.Nay,andhavewenotoftenpreachedChrist for theverypurposeofgettinghonortoourselves?Christ,inthesufferingsofHisfirst coming and the glory of His second, has not been the Alpha andOmega,thefirstandthelast,ofalloursermons.

9.We have used words of man's wisdom. We have forgotten Paul's

resolution to avoid the enticingwords ofman'swisdom, lest he shouldmakethecrossofChristofnoneeffect.Wehavereversedhisreasoningaswellashisresolution,andactedasifbywell-studied,well-polished,well-reasoneddiscourses,wecouldsogildandbeautifythecrossastomakeitnolongerrepulsive,butirresistiblyattractivetothecarnaleye!Hencewehaveoftensentmenhomewellsatisfiedwiththemselves,convincedthattheywerereligiousbecausetheywereaffectedbyoureloquence,touchedbyourappealsorpersuadedbyourarguments.InthiswaywehavemadethecrossofChristofnoneeffectandsentsoulstohellwithalieintheirrighthand.Thus,byavoidingtheoffenseofthecrossandthefoolishnessofpreachingwehavehad to labor in vain, andmournover anunblest,unfruitfulministry.

10.We have not fully preached a free gospel.We have been afraid ofmakingittoofree,lestmenshouldbeledintolicentiousness;asifitwerepossible topreachtoo freeagospel,oras if its freenesscould leadmenintosin.Itisonlyafreegospelthatcanbringpeace,anditisonlyafreegospel that canmakemenholy. Luther's preachingwas summedup inthesetwopoints—"thatwearejustifiedbyfaithalone,andthatwemustbeassuredthatwearejustified";anditwasthisthatheurgedhisbrotherBrentiustopreachusqueadfastidium;anditwasbysuchfree,full,boldpreachingof thegloriousgospel,untrammeledbyworks,merits, terms,conditions, and unclouded by the fancied humility of doubts, fears,uncertainties,thatsuchblessedsuccessaccompaniedhislabors.Letusgoanddolikewise.Alliedtothisisthenecessityofinsistingonthesinner'simmediate turning to God, and demanding in the Master's name thesinner's immediate surrender of heart to Christ. Strange that suddenconversionsshouldbesomuchdislikedbysomeministers.Theyarethemostscripturalofallconversions.

11.Wehave not duly studied and honored theWord ofGod.We havegiven a greater prominence to man's writings, man's opinions, man'ssystems inour studies than to theWORD.Wehavedrunkmoreoutofhuman cisterns thandivine.Wehave heldmore communionwithmanthanGod.Hencethemoldandfashionofourspirits,ourlives,ourwords,have been derivedmore fromman thanGod.Wemust study theBiblemore.Wemuststeepoursoulsinit.Wemustnotonlylayitupwithinus,

buttransfuseitthroughthewholetextureofthesoul.

12.Wehavenotbeenmenofprayer.Thespiritofprayerhasslumberedamongst us. The closet has been too little frequented and delighted in.We have allowed business, study or active labor to interfere with ourcloset-hours.Andthefeverishatmosphereinwhichboththechurchandnation are enveloped has found its way into our closet, disturbing thesweet calmof its blessed solitude. Sleep, company, idle visiting, foolishtalkingand jesting, idle reading,unprofitableoccupations,engross timethatmighthavebeenredeemedforprayer.Whyistheresolittleanxietytogettimetopray?Whyistheresolittleforethoughtinthelayingoutoftime and employments so as to secure a large portion of each day forprayer?Whyistheresomuchspeaking,yetsolittleprayer?Whyistheresomuchrunningtoandfro,yetsolittleprayer?Whysomuchbustleandbusiness,yetsolittleprayer?Whysomanymeetingswithourfellowmen,yetsofewmeetingswithGod?Whysolittlebeingalone,solittlethirstingofthesoulforthecalm,sweethoursofunbrokensolitude,whenGodandHis child hold fellowship together as if they could never part? It is thewantofthesesolitaryhoursthatnotonlyinjuresourowngrowthingracebutmakes us such unprofitablemembers of the church of Christ , andthatrendersourlivesuseless.Inordertogrowingrace,wemustbemuchalone. It is not in society—even Christian society—that the soul growsmost rapidly and vigorously. In one single quiet hour of prayer it willoftenmakemoreprogress than indaysofcompanywithothers. It is inthe desert that the dew falls freshest and the air is purest. Sowith thesoul.ItiswhennonebutGodisnigh;whenHispresencealone,likethedesertairinwhichthereisminglednonoxiousbreathofman,surroundsandpervades the soul; it is then that theeyegets the clearest, simplestview of eternal certainties; it is then that the soul gathers inwondrousrefreshmentandpowerandenergy.Andsoitisalsointhiswaythatwebecome truly useful to others. It is when coming out fresh fromcommunionwithGodthatwegoforthtodoHisworksuccessfully.Itisinthe closet thatwe get our vessels so filledwithblessing, that,whenwecomeforth,wecannotcontainit toourselvesbutmust,asbyablessednecessity, pour it out whithersoever we go. "We have not stoodcontinuallyuponourwatchtowerinthedaytime,norhavewebeensetinourwardwholenights."Ourlifehasnotbeenalying-in-waitforthevoice

ofGod."Speak,Lord;forthyservantheareth,"hasnotbeentheattitudeof our souls, the guiding principle of our lives. Nearness to God,fellowship with God, waiting upon God, resting in God, have been toolittle the characteristic either of our private or our ministerial walk.Hence our example has been so powerless, our labors so unsuccessful,oursermonssomeager,ourwholeministrysofruitlessandfeeble.

13.Wehavenothonored theSpiritofGod. Itmaybe that inwordswehaverecognizedHisagency,butwehavenotkeptthiscontinuallybeforeour eyes, and the eyes of the people.Wehavenot givenHim the glorythat is due unto His name. We have not sought His teaching, "Hisanointing"—the "unction from the Holy One, whereby ye know allthings."NeitherinthestudyoftheWordnorthepreachingofittoothershave we duly acknowledged His office as the Enlightener of theunderstanding, the Revealer of the truth, the Testifier and Glorifier ofChrist.WehavegrievedHimbythedishonordonetoHispersonasthethird person of the glorious Trinity; and we have grieved Him by theslightputuponHisofficeastheteacher,theconvincer,thecomforter,thesanctifier.HenceHehasalmostdepartedfromus,andleftustoreapthefruitofourownperversityandunbelief.Besides,wehavegrievedHimbyour inconsistent walk, by our want of circumspection, by our worldly-mindedness, by our unholiness, by our prayerlessness, by ourunfaithfulness, by ourwant of solemnity, by a life and conversation solittle in conformity with the character of a disciple or the office ofambassador.

AnoldScottishministerthuswritesconcerninghimself:"Ifindawantofthe Spirit—of the power and demonstration of the Spirit—in praying,speaking, and exhorting; that wherebymen aremainly convinced, andwherebytheyareaterrorandawonderuntoothers,soastheystandinaweof them; thatgloryandmajestywherebyrespectandreverenceareprocured;thatwherebyChrist'ssermonsweredifferencedfromthoseoftheScribesandPharisees;whichIjudgetobethebeamsofGod'smajestyandoftheSpiritofholinessbreakingoutandshiningthroughHispeople.Butmyfoulgarmentsareon!Woeisme?Thecrownofgloryandmajestyisfallenoffmyhead;mywordsareweakandcarnal,notmighty;wherebycontempt is bred. No remedy for this but humility, self-loathing and a

strivingtomaintainfellowshipwithGod."

14.Wehavehadlittleof themindofChrist.Wehavecomefarshortoftheexampleoftheapostles,muchmoreofChrist;wearefarbehindtheservants,muchfartherbehindtheMaster.Wehavehadlittleofthegrace,the compassion, themeekness, the lowliness, the love of God's eternalSon.HisweepingoverJerusalemisafeelinginwhichwehavebutlittleheartfelt sympathy.His"seekingof the lost" is little imitatedbyus.Hisunwearied"teachingof themultitudes"weshrink fromas toomuch forflesh and blood. His days of fasting, His nights of watchfulness andprayer,arenot fullyrealizedasmodels forus tocopy.HiscountingnotHis life dear untoHim thatHemight glorify the Father and finish theworkgivenHimtodo,isbutlittlerememberedbyusastheprincipleonwhichwearetoact.YetsurelywearetofollowHissteps;theservantistowalkwherehisMasterhasledtheway;theundershepherdistobewhattheChiefShepherdwas.WemustnotseekrestoreaseinaworldwhereHewhomwelovehadnone.

CHAPTER5

RevivalintheMinistry

"Takeheeduntothyself."—1Timothy4:16.

Itiseasiertospeakorwriteaboutrevivalthantosetaboutit.Thereissomuchrubbishtobesweptout,somanyself-raisedhindrancestobedealtwith, so many old habits to be overcome, so much sloth and easy-mindedness tobe contendedwith, somuchofministerial routine tobebrokenthrough,andsomuchcrucifixion,bothofselfandoftheworld,tobe undergone. As Christ said of the unclean spirit which the disciplescouldnotcastout,sowemaysayofthese:"Thiskindgoethnotoutbutbyprayerandfasting."

Sothoughtaministerintheseventeenthcentury;for,afterlamentingthe

evilsbothofhislifeandhisministry,hethusresolvestosetabouttheirrenewal.

1.InimitationofChristandHisapostles,andtogetgooddone,Ipurposetorisetimelyeverymorning.(Job1:5;2Chronicles36:15)

2.Toprepare as soon as I amup somework to bedone, andhowandwhentodoit;toengagemyhearttoit,1Timothy4:7;andateventocallmyselftoaccountandtomournovermyfailings.

3. To spend a sufficient portion of time every day in prayer, reading,meditating,spiritualexercises:morning,midday,evening,andereIgotobed.

4. Once in the month, either the end or middle of it, I keep a day ofhumiliationforthepubliccondition,fortheLord'speopleandtheirsadcondition,forraisinguptheworkandpeopleofGod.

5.Ispend,besidesthis,onedayformyownprivatecondition,infightingagainst spiritual evils and to get my heart more holy, or to get somespecialexerciseaccomplished,onceinsixmonths.

6.Ispendonceeveryweekfourhoursoverandabovemydailyportioninprivate,forsomespecialcausesrelatingeithertomyselforothers.

7.TospendsometimeonSaturday,towardsnight,forpreparationfortheSabbath.

8. To spend six or seven days together, once a year, when mostconvenient,whollyandonlyonspiritualaccounts.

Suchwasthewayinwhichhesetaboutpersonalandministerialrevival.Letustakeanexamplefromhim.Ifheneededitmuch,weneeditmore.

In the fifth and sixth centuries, Gildas and Salvian arose to alarm andarouseacarelesschurchandaformalministry.Inthesixteenth,suchwasthe taskwhich devolved on the Reformers. In the seventeenth, Baxter,amongothers,tookaprominentpartinstimulatingthelanguidpietyanddormantenergiesofhisfellowministers.Intheeighteenth,Godraisedup

somechoiceandnoblementoawakenthechurchandleadthewaytoahigherandboldercareerofministerialduty.Thepresentcenturystandsnolessinneedofsomesuchstimulatinginfluence.Wehaveexperiencedmany symptomsof life, but still themass isnotquickened.We requiresome new Baxter to arouse us by his voice and his example. It ismelancholytoseetheamountofministeriallanguorandinefficiencythatstilloverspreadsourland.Howlong,0Lord,howlong!

Theinfusionofnewlifeintotheministryoughttobetheobjectofmoredirectandspecialeffort,aswellasofmoreunitedandferventprayer.TheprayersofChristiansought tohemore largelydirected to the students,thepreachers,theministersoftheChristianchurch.Itisalivingministrythatourcountryneeds;andwithoutsuchaministryitcannotlongexpectto escape the judgments of God.Weneedmen thatwill spend and bespent—thatwilllaborandpray—thatwillwatchandweepforsouls.

InthelifeofMyconius,thefriendofLuther,asgivenbyMelchiorAdam,wehave the followingbeautiful and striking account of an eventwhichprovedtheturningpointinhishistoryandledhimtodevotehisenergiesto the cause of Christ. The first night that he entered the monastery,intending to become amonk, he dreamed; and it seemed as if he wasrangingavastwildernessalone.Suddenlyaguideappearedandledhimonwardstoamostlovelyvale,wateredbyapleasantstreamofwhichhewasnotpermittedtotaste,andthentoamarblefountainofpurewater.Hetriedtokneelanddrink,when, lo!acrucifiedSaviourstoodforthtoview, fromwhosewoundsgushed the copious stream. Inamomenthisguide flung him into the fountain.Hismouthmet the flowing woundsand he drank most sweetly, never to thirst again! No sooner was herefreshedhimself thanhewas led awaybyhis guide to be taughtwhatgreat things he was yet to do for the crucified One whose preciouswounds had poured the living water into his soul. He came to a widestretching plain covered with waving grain. His guide ordered him toreap.Heexcusedhimselfbysayingthathewaswhollyunskilledinsuchlabor. "What you know not you shall learn," was the reply. They camenearer, and he saw a solitary reaper toiling at the sickle with suchprodigiouseffortasifheweredeterminedtoreapthewholefieldhimself.Theguideorderedhimto jointhis laborer,andseizingasickle,showed

himhowtoproceed.Again,theguideledhimtoahill.Hesurveyedthevastplainbeneathhim,and,wondering,askedhowlongitwouldtaketoreap such a field with so few labourers? "Before winter the last sicklemustbe thrust in," repliedhisguide. "Proceedwithallyourmight.TheLordoftheharvestwillsendmorereaperssoon."

Weariedwithhis labor,Myconius rested fora little.Again the crucifiedOnewasathisside,wastedandmarredinform.TheguidelaidhishandonMyconius,saying:"YoumustbeconformedtoHim."Withthesewordsthedreamerawoke.Butheawoketoalifeofzealandlove.HefoundtheSaviourforhisownsoul,andhewentforthtopreachofHimtoothers.Hetookhisplacebythesideofthatnoblereaper,MartinLuther.Hewasstimulated by his example, and toiled with him in the vast field tilllaborersaroseoneverysideandtheharvestwasreapedbeforethewintercame.Thelessontousis,thrustinyoursickles.Thefieldsarewhite,andthey are wide in compass; the laborers are few, but there are somedevotedonestoilingtherealready.InotheryearswehaveseenWhitefieldandHill putting forth their enormous efforts, as if theywould reap thewholefieldalone.Letusjoinourselvestosuchmen,andtheLordoftheharvestwillnotleaveustotoilalone.

"Whendoyouintendtostop?"wasthequestiononceputbyafriendtoRowlandHill. "Not till we have carried all before us," was the promptreply.Suchisouranswertoo.Thefieldsarevast,thegrainwhitens,theharvestwaves;andthroughgraceweshallgoforthwithoursickles,nevertoresttillweshallliedownwheretheLambhimselfshallleadus,bythelivingfountainsofwaters,whereGodshallwipeoffthesweatoftoilfromourweary foreheadsanddryupall the tearsofearth fromourweepingeyes. Some of us are young and fresh; many days may yet be, in theprovidenceofGod,beforeus.Thesemustbedaysofstrenuous,ceaseless,persevering,and,ifGodblessus,successfultoil.Weshalllabortillwearewornoutandlaidtorest.

Manyofourreadershaveseen,wedoubtnot,asmallvolumeofVincent,the non-conformist minister, respecting the great plague and fire inLondon . Its title is "God's Terrible Voice in the City." In it there is adescriptionofthemannerinwhichthefaithfulministerswhoremainedamidthedangerdischargedtheirsolemndutiestothedyinginhabitants,

and of the manner in which the terror-stricken multitudes hung withbreathlesseagernessupontheirlips,todrinkinsalvationerethedreadedpestilencehadsweptthemawaytothetomb.Churcheswereflungopen,but the pulpits were silent, for there was none to occupy them; thehirelingshadfled.ThendidGod'sfaithfulbandofpersecutedonescomeforthfromtheirhiding-places to fill the forsakenpulpits.Thendidtheystandupinthemidstofthedyingandthedead,toproclaimeternallifetomen who were expecting death before the morrow. They preached inseasonandoutofseason.WeekdayorSundaywasthesametothem.Thehourmight be canonical or uncanonical, it mattered not; they did notstand upon nice points of ecclesiastical regularity or irregularity; theylifteduptheirvoicesliketrumpets,andsparednot.Everysermonmightbetheir last.Graveswere lyingopenaroundthem; lifeseemednownotmerely a handbreadth but a hairbreadth; death was nearer now thanever; eternity stood out in all its vast reality; souls were felt to beprecious; opportunities were no longer to be trifled away; every hourpossessedavaluebeyondthewealthofkingdoms; theworldwasnowapassing,vanishingshadow,andman'sdaysonearthhadbeencutdownfromthreescoreyearsandtenintothetwinklingofaneye!Oh,howtheypreached! No polished periods, no learned arguments, no laboredparagraphs, chilled their appeals or rendered their discoursesunintelligible. No fear of man, no love of popular applause, no ever-scrupulous dread of strong expressions, no fear of excitement orenthusiasm,prevented them frompouringout thewhole fervorof theirhearts, thatyearnedwith tendernessunutterableoverdying souls. "OldTime;"saysVincent,"seemedtostandattheheadofthepulpitwithhisgreatscythe,sayingwithahoarsevoice,'Workwhileitiscalledtoday:atnightIwillmowtheedown.'GrimDeathseemedtostandatthesideofthepulpit,withitssharparrow,saying,'DothoushootGod'sarrows,andIwillshootmine.'Thegraveseemedtolieopenatthefootofthepulpit,withdustinherbosom,saying:—

'Loudenthycry

ToGod,

Tomen,

Andnowfulfillthytrust;

Herethoumustlie—

Mouthstopped

Breathgone,

Andsilentinthedust.'

"Ministers now had awakening calls to seriousness and fervor in theirministerialwork, to preach on the side and brink of the pit intowhichthousandsweretumbling.Therewassuchavastconcourseofpeople inthechurcheswheretheseministersweretobefoundthattheycouldnotmanytimescomenearthepulpitdoorsforthepress,butwereforcedtoclimboverthepewstothem;andsuchafacewasseenintheassembliesasseldomwasseenbeforeinLondon;sucheagerlooks,suchopenears,such greedy attention, as if every wordwould be eaten which droppedfromthemouthsoftheministers."

Thusdidtheypreachandthusdidtheyhearinthosedaysofterroranddeath.Menwere in earnest then, both in speaking and hearing. Therewasnocoldness,nolanguor,nostudiedoratory.Trulytheypreachedasdyingmentodyingmen.Butthequestionis,Shoulditeverbeotherwise?Shouldthereeverbelessfervorinpreachingorlesseagernessinhearingthantherewasthen?True,lifewasalittleshorterthen,butthatwasall.Deathanditsissuesarestillthesame.Eternityisstillthesame.Thesoulisstillthesame.Onlyonesmallelementwasthrowninthenwhichdoesnotalwaysexisttosuchanextent;namely,theincreasedshortnessoflife.But thatwas all the difference.Why then should our preaching be lessfervent, our appeals less affectionate, our importunity less urgent?Weareafewstepsfartherfromtheshoreofeternity;thatisall.Timemaybea little stronger than it was then, yet only a very little. Its everlastingissuesarestillasmomentous,asunchangeable.Surely it isourunbeliefthatmakes thedifference! It isunbelief thatmakesministerssocold intheirpreaching, so slothful in visiting, and so remiss in all their sacredduties. It is unbelief that chills the life and straitens the heart. It isunbelief that makes ministers handle eternal realities with such

irreverence. It is unbelief thatmakes them ascend with so light a step"thatawfulplacethepulpit,"todealwithimmortalbeingsaboutheavenandhell.

Hear one of Richard Baxter's appeals: "I have been ready to wonder,whenIhaveheardsuchweightythingsdelivered,howpeoplecanforbearcrying out in the congregation;muchmore how they can rest till theyhavegone to theirministersand learnedwhat they shoulddo.Oh, thatheavenandhellshouldworknomoreuponmen!Ohthateverlastingnessshouldworknomore!Oh, how can you forbearwhen you are alone tothinkwhat it is to be everlastingly in joy or in torment! I wonder thatsuch thoughtsdonotbreakyour sleep; and that they comenot in yourmindwhenyouareaboutyour labor! Iwonderhowyoucanalmostdoanythingelse;howyoucanhaveanyquietness inyourminds;howyoucan eat or drink or rest till you have got some ground of everlastingconsolations!Isthatamanoracorpsethatisnotaffectedwithmattersofthis importance?That canbe readier to sleep than to tremblewhenhehearethhowhemuststandatthebarofGod?Isthatamanoraclodofclay that can rise or lie down without being deeply affected with hiseverlastingestate?Thatcanfollowhisworldlybusinessbutmakenothingof the great business of salvation or damnation; and that, when theyknow it is hard at hand?Truly, Sirs,when I think of theweight of thematter,IwonderattheverybestofGod'ssaintsuponearth,thattheyarenobetter,anddonomoreinsoweightyacase.Iwonderatthosewhomtheworld accountethmoreholy thannecessary, and scorns formakingtoomuchado,thattheycanputoffChristandtheirsoulswithso little;thattheypournotouttheirsoulsineverysupplication;thattheyarenotmore taken up with God; that their thoughts are not more serious inpreparationoftheiraccounts.Iwonderthattheybenotanhundredtimesmorestrict in their lives,andmore laboriousandunwearied in strivingforthecrownthantheyare.Andformyself,asIamashamedofmydullandcarelessheart,andofmyslowandunprofitablecourseoflife;so,theLordknows,IamashamedofeverysermonIpreach;whenIthinkwhatIhave been speaking of, and who sent me, and that men's salvation ordamnation is somuch concerned in it, I am ready to tremble lestGodshouldjudgemeasaslighterofHistruthsandthesoulsofmen,andlestinthebestsermonIshouldbeguiltyoftheirblood.Methinksweshould

notspeakawordtomen,inmattersofsuchconsequence,withouttears,or thegreatestearnestness thatpossiblywecan;werenotwe toomuchguiltyofthesinwhichwereprove,itwouldbeso.Whetherwearealoneorincompany,methinksourend,andsuchanend,shouldstillbeinourmind,andasbeforeoureyes;andweshouldsoonerforgetanything,andsetlightbyanything,orbyallthings,thanbythis."

Wearenotinearnesteitherinpreachingorinhearing.Ifwewere,couldwebe so cold, so prayerless, so inconsistent, so slothful, soworldly, sounlikemen whose business is all about eternity?Wemust bemore inearnest ifwewouldwinsouls.Wemustbemore inearnest ifwewouldwalkinthefootstepsofourbelovedLord,orifwewouldfulfillthevowsthatareuponus.Wemustbemore inearnest ifwewouldbe less thanhypocrites.Wemust bemore in earnest if we would finish our coursewith joy, and obtain the crown at theMaster's coming.Wemust workwhileitisday;thenightcomethwhennomancanwork.

MONERGISMBOOKS

WordstoWinnersofSoulsbyHoratiusBonar,Copyright©2018

All rights reserved under International and Pan-American CopyrightConventions.Bypaymentoftherequiredfees,youhavebeengrantedthenon-exclusive,non-transferablerighttoaccessandreadthetextofthise-book on-screen. No part of this text may be reproduced, transmitted,downloaded,decompiled,reverseengineered,orstoredinorintroducedintoanyinformationstorageandretrievalsystem,inanyformorbyanymeans, whether electronic or mechanical, now known or hereinafterinvented,withouttheexpresswrittenpermissionofMonergismBooks.

ePuband.mobiEditionsFebruary2018Requestsforinformationshouldbeaddressedto:MonergismBooks,POBox491,WestLinn,OR97068