"The Defects of
Preachers Reproved "
by
Solomon Stoddard
"The
Scribes and the Pharisees sit in Moses’ seat.
All therefore whatsoever they bid you observe, that
observe and do."
Matthew
23:2–3
In these words is a
direction given by Christ unto the people, where we have:
First, the foundation of the
rule: "the Scribes and Pharisees sit in Moses’ seat." Some take this as spoken
of the Sanhedrim, who were the successors of Moses and the seventy elders of
Israel. Possibly that may be a mistake, for several of the Sanhedrim were not
Pharisees (Acts 23:3). For the chief priests belonged to that society (Acts
4:6), and they are said to be Sadducees; but by Scribes and Pharisees I
understand the principal teachers among the Jews. The priests and Levites were
more especially devoted to the study of the law. Deuteronomy 33:10: "They shall
teach Jacob Thy judgments, and Israel Thy law." Yet others who were learned in
the law were made use of to instruct the people, and were chosen to be rulers of
the Synagogues. The Pharisees were of any tribe. Paul, who was of the tribe of
Benjamin, was a Pharisee by education, as he tells in Acts 23:6: "I am a
Pharisee, the son of a Pharisee."
Second, here is the rule given:
"what they bid you observe, that observe and do." This must be understood with
the limitation: when they teach according to the mind of God. Sometimes they
taught for doctrines the commandments of men and then it was sinful and
dangerous to observe their directions. "If the blind lead the blind, both shall
fall into the ditch" (Matthew 15:14).
DOCTRINE: There may
be a great deal of good preaching in a country, and yet a great want of good
preaching.
It is a felicity to a people when there is good
preaching in the land, yet there may in the same land be great want of good
teaching. Some things that are very useful may be plainly and fully taught, and
other things that might be as useful may be neglected. Many sound principles in
religion may be taught, and other things that are of great concern unto souls
may be omitted. Ministers don’t sufficiently do their duty if they preach many
sound truths, and do it convincingly and with good affection, if they do it with
great clearness and evidence, provided they neglect other things that are
needful to salvation. And so it falls out sometimes that men who make many good
sermons are very defective in preaching some other things that they ought to
preach.
I shall clear this in three
instances.
1. The Scribes and Pharisees in Israel taught
the people that there was only one God, the Maker of all things, and were great
enemies to the idolatry that their fathers were guilty of before the Babylonian
captivity. As the Scribe said to Christ in Mark 12:32, "Well, Master, Thou hast
said the truth: for there is one God, and there is none other but He." They
taught many moral duties: that men must love God and believe His Word, that they
must be just and chaste and men of truth, and were very strict in the
observation of the sabbath. They limited men how far they might go on the
sabbath (Acts 1:12). We read of "a sabbath day’s journey." They taught truly the
doctrine of the resurrection of the dead (Acts 23:7–8). The Pharisees dissented
from the Sadducees. The Sadducees say there is no resurrection, nor angel, nor
spirit, but the Pharisees confessed both. They taught that the Messiah was to
come; the Samaritans themselves received that doctrine (Job 4:25). They were
very punctual in teaching circumcision and the ceremonies of the Law of Moses,
about sacrifices, tithes, and legal uncleanness. But they were very faulty in
preaching in other particulars. They were ignorant of the doctrine of
regeneration, so Nicodemus (John 3:4) says, "How can a man be born when he is
old?" They taught that the first motions of lust, if the will did not consent,
were not sins. As we may gather from Romans 7:7, Paul says, "I had not known
lust, except the law had said, ‘Thou shall not covet.’ " And from Matthew
5:27–28, "It was said by them of old time, ‘Thou shalt not commit adultery.’ But
I say whosoever looketh on a woman to lust after her hath committed adultery in
his heart."
They taught also that dangerous doctrine of justification by
works (Romans 10:3). They went about to establish their own righteousness
(Romans 9:2–3), They sought it, as it were, by the works of the law. They taught
the people that in case they devoted their estates to the temple, they need not
relieve their fathers or mothers (Matthew 15:4–6). And above all they taught
that Jesus of Nazareth was not the Messiah and brought many objections against
Him. They said that He came out of Galilee, was a gluttonous man and a
winebibber (Matthew 11:19), a friend of publicans and sinners. They reproached
Him that by the devil He cast out devils, and they were very dull in their
preaching (Matthew 7:29).
2. The papists they teach the
doctrine of the trinity truly, and the attributes of God, so also the doctrine
of the Incarnation of Christ, and that He died for our redemption and is at the
right hand of God. They teach the doctrine of the day of Judgment, of heaven and
of hell, and many moral rules. But they preach a multitude of false doctrines
with these doctrines that are pernicious to the souls of men. They teach men to
seek the pardon of their sin by afflicting their bodies, by pilgrimage and
paying a sum of money. They teach many horrible things with respect to their
Pope, that he has power to forgive sin, to dispense with incestuous marriages;
that he has power over all the churches and may dispense with the laws of God;
that he is infallible. They teach the doctrine of image worship, abolishing the
second commandment. They teach prayer to saints departed, the unlawfulness of
priests’ marriages, the doctrine of purgatory, justification by works, a
conditional election, the power of free will, falling from grace, and hundreds
of other erroneous doctrines. They indeed subvert the faith of
Christ.
3. Many Arminians preach very profitably about God
and the person of Christ, about justification by faith and universal obedience,
about the day of judgment and of eternal rewards and punishments. But there is a
great deal of want of good preaching among them. They decry all absolute decrees
of election and reprobation, making the decrees of God to depend on the
foresight of repentance or impenitence. They assert universal redemption, as if
Christ died to make all man saveable. They deny the propagation of sin, saying
men become sinners by imitation. They hold a power in man to withstand the grace
of God; that after God has done His work it is in the power of man to refuse to
be converted. They don’t acknowledge the servitude of man to sin, but have power
with that assistance that God affords to convert himself. They deny the doctrine
of perseverance. These things draw a great train of errors after them.
The reason of the doctrine is because some preachers are
men of learning and moral men, and they have drunk in some errors and lack
experience. Learning and morality will qualify men to make many good and
profitable sermons, much for the edification of the hearers. Learning qualifies
men to clear up many principles of religion, and a moral disposition may fit men
zealously to reprove vicious practices. But men may be learned men, yet drink in
very corrupt doctrines.
Learning is no security against
erroneous principles. The Pharisees and Sadducees were men of liberal education,
yet leavened with many false principles. Matthew 16:6: "Beware of the leaven of
the Pharisees and Sadducees." And verse 12: "Then understood they that He bid
them not beware of the leaven of bread, but of the doctrine of the Pharisees and
of the Sadducees." Learning will not cure those distempers of the heart that
expose men to false opinions. Learning will not cure the pride and conceitedness
of men’s hearts. Men of learning may lean too much to their own understanding.
Men of learning may be led aside by reading erroneous books. A learned education
will not deliver men from carnal reason. Men of corrupt affections are very
inclined to imbibe bad principles. Men of learning may be blind men. Christ says
of the Pharisees, "They be blind, leaders of the blind" (Matthew 15:14).
Most of the errors in the world in matters of religion
have been hatched by men of learning. Arius, Socinus, Arminius, and Pelagius
were learned men. Errors in religion have been generally the offspring of great
scholars, and have been propagated by them. And men may be moral men who have no
experience of the work of God upon their hearts. Men may be zealous men against
drunkenness and whoredom who have no saving knowledge of Christ. Many moral men
have no communion with God, no experience of a saving change in their own souls.
Men may be very moral and have no experience of a work of humiliation or being
brought off from their own righteousness, or a work of faith; of the difference
that is between the common and special work of the Spirit; of the difference
between saving and common illumination; of the working of the heart under
temptation; of the way wherein godly men are wont to find relief.
Every learned and moral man is not a sincere convert, and
so not able to speak exactly and experimentally to such things as souls want to
be instructed in. It is as with a man who has seen a map of a country, or has
read a great deal about it: he can’t tell the way between town and town, and
hundreds of particular circumstances, as a man who has traveled or lived there
is able to do. Experience fits men to teach others. A man who has himself had
only a common work of the Spirit, and judges it saving, is very unfit to judge
the state of other men. Men would not put their lives into the hands of an
unskillful physician, or trust their ship with an unskillful pilot, or an
intricate case depending on the law with an unskillful lawyer.
USE 1. Of examination
whether it is not thus in this country.
It is notoriously
known by those who are acquainted with the state of the Christian world that
though there are many eminent truths taught, yet there is a great want of good
preaching. Whence it comes to pass that among professors a spirit of piety runs
exceedingly low. But it is proper for us to take notice how it is among
ourselves; and though it is very evident that there is a great deal of good
preaching in the land, that the way of salvation is preached with a great deal
of plainness and power, and many men are very faithful to declare all the
counsel of God, yet there may be cause of lamentation that there is a great deal
wanting in some places. Some may be very much to blame in preaching as they
ought to do.
If any are taught that frequently men are ignorant of the time
of their conversion, that is not good preaching. Some are of that opinion, and
it is likely they may drink it in from their ministers. This is a delusion, and
it may do them a great deal of hurt; it hardens men in their natural condition.
Paul knew the time of his conversion: "At midday, O King, I saw a light from
heaven, above the brightness of the sun" (Acts 26:13).
Men are frequently at a loss whether their conversion was true or not; but
surely men who are converted must take some notice of the time when God made a
change in them. Conversion is a great change, from darkness to light, from death
to life, from the borders of despair to a spirit of faith in Christ. As for the
outward conversation, there is sometimes little difference. Men might carry very
well before, but, as to the frame of men’s hearts, there is a very great
difference. Formerly they were under the reigning power of objections against
the gospel; when converted they receive it as a divine truth. Before they were
converted they were under a sentence of condemnation; now they have peace with
God through Jesus Christ. Men are generally a long time seeking conversion,
laboring to get an interest in Christ; and it would be much if when God reveals
Christ to them they should not take notice of it when the change is made. Ten to
one but conscience will take notice of it.
When a seaman
comes into the harbor, when a prisoner is pardoned, when a victory is obtained,
when a disease is broken, it would be much if men should take no notice of them.
Conversion is the greatest change that men undergo in this world; surely it
falls under observation! The prodigal knew well enough the time of his return to
his father’s house. The children of Israel knew the time of their passing over
Jordan.
If any are taught that humiliation is not
necessary before faith, that is not good preaching. Such doctrine has been
taught privately and publicly, and is a means to make some men mistake their
condition and think themselves happy when they are miserable. For men must be
brought off from their own righteousness before they are brought to Christ. Men
who think they have anything to appease the wrath of God and ingratiate
themselves will not accept the calls of the gospel in sincerity. While people
have a foundation to build upon, they will not build upon Christ. A
self-righteous spirit is quite contrary to the gospel. If men are self-righteous
men, they will not judge it fair for God to cast them off. Men who depend upon
the justice of God will not depend upon the mere mercy of God. Men who lay claim
to heaven from their own works will not depend on the plea that Christ has given
His life a ransom for many, and has redeemed us from the curse, being made a
curse for us.
Multitudes of men are ruined by building
upon a sandy foundation. Men must see their malady before they see their remedy.
Men must be led into understanding of the badness of their hearts and the
strictness of the law before they will be convinced of the preciousness of
Christ. Men who can heal their own consciences will not come to Christ for
healing. Men must be driven by necessity indeed before they come to Christ.
Though men feel great terrors and live a tormented life, yet they will not come
to Christ until driven out of themselves. Men must feel themselves dead in sin
in order to their believing. Romans 7:9: "Sin revived, and I died." Men must see
themselves poor and miserable, wretched and blind and naked, before they receive
that counsel of buying of Christ gold tried in the fire, and white raiment
(Revelation 3:17).
When men don’t preach much about the
danger of damnation, there is a want of good preaching. Some ministers preach
much about moral duties and the blessed estate of godly men, but don’t seek to
awaken sinners and make them sensible of their danger; they cry for reformation.
These things are very needful in their places to be spoken unto, but if sinners
don’t hear often of judgment and damnation, few will be converted. Many men are
in a deep sleep and flatter themselves as if there was no hell, or at least that
God will not deal so harshly with them as to damn them. Psalm 36:2: "He
flattereth himself in his own eyes, until his iniquity be found to be hateful."
Men need to be told of the terrors of the Lord so that
they may flee from wrath to come. A little matter will not scare men. Their
hearts are as hard as a stone, as hard as a piece of nether millstone, and they
will be ready to laugh at the shaking of the spear. Ministers must give them no
rest in such a condition. They must pull themselves as brands out of the
burnings. It is well if thunder and lightning will awaken them. They need to
fear that they may work out their salvation with fear and trembling. Ministers
are faulty when they speak to them with gentleness, as Eli rebuked his sons.
Christ Jesus often warned them of the danger of damnation. Matthew 5:29–30: "It
is better that one of thy members should perish, and not that the whole body
should be cast into hell." Matthew 7:13: "Broad is the gate and wide is the way
that leadeth to destruction, and many there be that go in thereat." Matthew
13:42: "The angels shall cast them into a furnace of fire, there shall be
wailing and gnashing of teeth." (See also Matthew 22:13 and 25:41, 46) This is
for our imitation.
Christ knew how to deal with souls,
and Paul followed His example. Men need to be terrified and have the arrows of
the Almighty in them that they may be converted. Ministers should be sons of
thunder. Men need to have storms in their hearts before they will betake
themselves to Christ for refuge. When they are pricked at the heart, then they
will say, "What must we do to be saved?" Men must be fired out of their
worldliness and sloth. Men must be driven as Lot was out of Sodom. Reason will
govern men in other things, but it is fear that must make them diligently seek
salvation. If they are but thoroughly convinced of their danger, that will make
them go to God and take pains.
If they give a wrong
account of the nature of justifying faith, that is not good preaching.
Justifying faith is set forth in the Scripture by many figurative expressions:
coming to Christ, opening to Him, fitting under His shadow, flying to Him for
refuge, building on Him as on a foundation, feeding on Him. These expressions
imply not only an act of the understanding, but also and act of the will,
accepting Him, depending on Him. This doctrine is despised by some, and faith in
Christ is said to be only a persuasion of the truth of the Christian religion.
This is the way to make multitudes of carnal men secure, and to flatter
themselves as if they were in a good condition. They say they are not heathens,
Turks, Papists, or Jews. Since they believe that Jesus Christ is the eternal Son
of God, they hope they are believers; but multitudes of people have such a faith
that will fall short of eternal life. John 2:23–24: "Many believed in His name,
when they saw the miracles that He did; but Jesus did not commit Himself unto
them." John 14:42–43: "Among the chief rulers many believed on Him, but because
of the Pharisees they did not confess Him."
The faith of
some men is only a persuasion from their education. As heathens receive the
religion of their forefathers by tradition, so these receive the Christian
religion from hearsay. But justifying faith is wrought in men by the mighty
power of God.
2 Thessalonians 1:11: "That He would work
in you the work of faith with power." Ephesians 1:19–20: "And what is the
exceeding greatness of His power to usward who believe, according to the working
of His mighty power; which He wrought in Christ when He raised Him from the
dead." By justifying faith, men answer the calls of God, relinquishing their own
righteousness; they place their dependence only on the mediation of Christ
(Hebrews 6:18). They flee for refuge, to lay hold on the hope that is set before
them. Justifying faith is a living principle that sanctifies men. Acts 15:9:
"Purifying their hearts by faith." Many men have a common persuasion of the
truth of the gospel who are utterly destitute of holiness. But true justifying
faith is always accompanied with a holy life. Where there is faith, there is
every other grace. Acts 26:18: "Sanctified by faith that is in
me."
If any give false signs of godliness, that is not
good preaching. Signs of grace are of two sorts. Some are probable, and they
must be spoken of only as probable; a score of them may make the thing more
probable, but don’t make it certain. Probabilities make no demonstration.
Probable signs are not conclusive. There are two errors in laying down signs.
One is when those things that may flow from common principles—such as natural
temper, natural conscience, fear of hell, or false imaginations—are given as
sure signs of grace. But those things that may flow from common principles don’t
truly distinguish between saints and hypocrites, things such as a good
conversation savory discourse, zeal against sin, strong religious affections,
sorrow for sin, quietness under afflictions, delight in ordinances, or suffering
for religion. From such loose signs people are in danger of taking up a false
persuasion of their godliness.
Such signs are full of
delusion, and many men bless themselves who are in a miserable condition. Such
probable signs may be where there are certain signs of the contrary. Men are apt
to flatter themselves, and when they hear such signs they are strengthened in
their carnal confidence. There is no infallible sign of grace but grace. Grace
is known only by intuition; all the external effects of grace may flow from
other causes. Another error is when men are too strict in their signs, as when
they give that as a sign that there is a constant care to glorify God, a
continual living upon Jesus Christ, and a constant watchfulness against the
workings of corruption. There is no godly man but has at times ill frames of
spirit. David and Jonah and Peter had such. When David committed adultery, he
had not a due care to glorify God; nor Jonah when he was in a fret, nor the
Psalmist when he was as a beast before God, nor Paul when he was led into
captivity by the law of sin that was in his members. There is no godly man who
can comfort himself with such signs as these. It is well if godly men see now
and then the workings of a spirit of grace. Grace is many times under hatches
and is invisible.
If any teach men to build their faith
about the divine authority of the Scripture upon probable signs, that is not
good preaching. There are many probable arguments for the authority of the
sacred scriptures: the eminency of the penmen, and they have had a mighty
efficacy to make a change in the hearts of men. It is said there were many
miracles wrought for the confirmation of the doctrine of them; there has been an
accomplishment of many of the predictions in them. These arguments are
preponderating and outweigh all objections that are brought against the
authority of them. These considerations may well strengthen the faith of the
people of God, but these things cannot be the foundation of our faith. It is
only the certain knowledge of their authority that can be the foundation of
faith or any other grace. Men cannot believe them to be infallibly true upon
probable arguments. Probable arguments must be looked on but as probable and not
convincing. Men must have infallible arguments for loving God and believing His
Word. The foundation of believing the divine authority of the Scripture is the
manifestation of the divine glory in them. There is a self evidencing light in
the works of God. The creation of the world shows God’s power and the Godhead
(Romans 1:20). It is impossible that the world should be made by any but an
infinite God. So there is a self-evidencing light in the word of God; there are
such things revealed there as can be made known by none but God. 1 Corinthians
2:9: "Eye hath not seen, nor ear heard, nor hath it entered into the heart of
man to conceive what God hath prepared for them that love Him." Those eternal
rewards that are spoken of in the Scripture , those perfect rules that are laid
down there, those accounts that are given of the mercy of God and the justice of
God, manifested in the way of our salvation, would never have entered into the
heart of man to conceive if it had not been revealed by God. Men would never
have thought of such a way of salvation if it had not been declared by God.
If men preach for such liberties as God does not allow,
that is not good preaching. There are many licentious liberties that are taken
by men in their apparel, in their drinking, in their dancing and other
recreations, in their discourses upon the sabbath, and in their dealings with
one another. And if ministers either vindicate or connive at them, they don’t
preach as they ought to do. Some men are lax casuists, and they take too great a
liberty themselves, as do their wives and children, and they are afraid to anger
men by reproving some particular evils that men are addicted to who prevail in
the land. The Pharisees were such casuists. Matthew 5:43: "Ye have heard it hath
been said of old, ‘Thou shalt love thy neighbor, and hate thine enemy.’ " Men
should be solemnly warned against all evil carriages; and if this is omitted it
gives great increase to sin in the land. God complains of ill against teachers
for not reproving sinners. Isaiah 56:10: "They are ignorant and blind, dumb dogs
that cannot bark." If men were duly reproved for their extravagancies, that
would be a means to reclaim them. Jeremiah 23:22: "If they had stood in My
counsel and had caused My people to hear My words; then they should have turned
them from their evil way and from the evil of their doings."
Faithful preaching would be beneficial two ways: one way
is it would cut off occasions of anger and prevent those sins that bring down
the wrath of God on the land; we should then enjoy much more public prosperity.
The other is, that it would deliver men from those vicious practices that are a
great hindrance to conversion. As long as men live in ways of intemperance,
injustice, and unsuitable carriages on the sabbath, it will be a great
impediment to a thorough work of conversion. There may be conversion though men
are not broken off from sins of ignorance, but as long as they tolerate
themselves in immoralities that will be a mighty bar in the way of their
conversion.
If men preach for such ceremonies in worship
as God does not allow, that is not good preaching. There are those who plead for
human inventions in worship, who would if they could defend the ceremonies of
the church of England, who would retain some Jewish ceremonies that are
abolished, and practice other human appointments. Jeroboam was condemned not
only for worshipping the calves of Dan and Bethel, but for appointing a time of
worship in his own heart (1 Kings 12:32–33). So it is noted as an imperfection
in the reformation of Asa, Jehoshaphat and Manasseh that the high places were
not taken away. This is spoken of as a great sign of hypocrisy. Isaiah 29:13:
"This people draw near Me with their mouth, and honor Me with their lips; but
have removed their heart far from Me: and their fear towards Me is taught by the
precept of men." When men impose such ceremonies, they usurp a power that God
has not given them. It is God’s prerogative to appoint in what ways we shall
worship Him; and men therein go quite beyond the bounds of their authority. Men
therein impute imperfection and defect to the ordinances of God, as if they
could teach him how it is fit that He should be worshipped, and they presume on
a blessing without a promise. Matthew 15:9: "In vain do they worship Me,
teaching for doctrines the commandments of men." This is a way to make men
formal in their worship; the multiplying of ceremonies eats out the heart of
religion and makes a people degenerate. Men who multiply ceremonies are apt to
content themselves with the form without the life.
QUESTION. Is the late practice of some ministers in reading their sermons
commendable?
ANSWER. There are some cases wherein it may
be tolerable. Persons through age may loose the strength of their memories, and
be under a necessity to make use of their notes—but ordinarily it is not to be
allowed.
Consideration 1. It was not the manner of the
prophets or apostles. Baruch read the roll that was written from the mouth of
Jeremiah; but Jeremiah was not wont to read his prophesies. It was the manner of
the Jews to read the scriptures in the synagogues; but after that it was their
way to instruct and exhort men, not from any written copy. Acts 13:15: "After
the reading of the law and the prophets, the rulers of the synagogue sent to
them, saying, ‘Men and brethren, if ye have any word of exhortation for the
people, say on.’ " This was according to the example of Christ (Luke 4:17, 20).
It was ordered in England in the days of King Edward the Sixth that ministers
should read printed homilies in public. And there was great necessity of it, for
there was not one in ten who were able to make sermons. But it has been the
manner of worthy men both here and in other places to deliver their sermons
without their notes.
Consideration 2. The reading of
sermons is a dull way of preaching. Sermons when read are not delivered with
authority and in an affecting way. It is prophesied of Christ (Micah 5:4): "He
shall stand and feed in the strength of the Lord, in the majesty of the name of
the Lord his God." When sermons are delivered without notes, the looks and
gesture of the minister is a great means to command attention and stir up
affection. Men are apt to be drowsy in hearing the Word, and the liveliness of
the preacher is a means to stir up the attention of the hearers and beget
suitable affection in them. Sermons that are read are not delivered with
authority; they favor the sermons of the scribes, (Matthew 7:29). Experience
shows that sermons read are not so profitable as others. It may be argued that
it is harder to remember rhetorical sermons than mere rational discourses; but
it may be answered that it is far more profitable to preach in the
demonstrations of the Spirit than with the enticing words of man’s wisdom.
USE 2. See the reason why
there is so little effect of preaching. There is much good preaching, and yet
there is want of good preaching. There is very good preaching in old England,
yet there is great want of good preaching, especially among the conformists. And
there is very good preaching in New England, and yet there is some want of good
preaching, especially in some places: and this is one reason that there is no
more good done. There is a great fault in hearers: they are not studious of the
mind of God; they are enemies to the gospel. And when Christ Himself preached
among them many did not profit by it. Yet some preachers are much to blame, and
though they preach profitably many times, yet they have great cause to be
humbled for their defects.
For hence it is that there is
so little conversion. There is great complaint in one country and in another
that there are few converted. It is apparent by men’s unsanctified lives and
their unsavory discourses. This is one reason, there is a great deal of
preaching that does not much promote it, but is a hindrance to it. To tell men
that they may be converted though they don’t know the time; to teach that there
is no need of a work of humiliation to prepare them for Christ; and that faith
is nothing else but a persuasion that the gospel is true, is the very way to
make many carnal men hope that they are converted. It makes other preaching very
ineffectual; it makes them think that it is needless to strive for conversion.
Such preaching hardens men in their sins. The want of dealing plainly with men
is the reason why there is seldom a noise among the dry bones.
In some towns there is no such thing to be observed for
twenty years together. And men continue in a senseless condition, come to
meetings and hear preaching, but are never the better for it. In some towns
godly men are very thinly sown. Most of the people are in as bad a condition as
if they had never heard the gospel. They go on in a still way, following their
worldly designs, carry on somewhat of the form of godliness, but mind little but
the world and the pleasures of this life. The scribes did not preach with
authority. Matthew 7:29: "And they entered not into the kingdom of God
themselves, and they that were entering in they hindered." Such preaching is not
mighty to the pulling down of strongholds. Conversion work will fail very much
where there is not sound preaching.
Hence many men who
make a high profession lead unsanctified lives. They are not dealt plainly with;
and so, though they profess high, they live very low. They are not dealt roundly
with, and they believe they are in a good estate, and conscience suffers them to
live after a corrupt manner. Some of them live a proud and voluptuous life, and
they are not searched as they should be. If they were told their own, that would
keep them from saying that they were rich and increased in goods, and had need
of nothing. If they were rebuked sharply, that might be a means to make them
sound in the faith (Titus 1:13). It might make them not only to reform, but lay
a better foundation for eternal life than ever yet was laid. Paul was very
thorough in his work, and wherever he came he had the fullness of the blessing
of the Gospel of Christ, (Romans 15:29).