The Withholding of Divine Influence the Main Cause of the Want of Ministerial Success

The Scriptural warrant leads us to entertain high expectations from the labours of the Christian Ministry. And yet, in every sphere of labour, these bright prospects are more or less overcast; as if a sanguine temperament had imduly heightened our anticipations. Much cultivation, as we have lately observed, is sometimes bestowed upon the soil with little proportionate success. The same means and instruments, that had been formerly productive of important benefits, fail in their accustomed effect. Now who would cultivate his lands at considerable and disappointed cost, without inquiring into the causes of the failure of his just expectations? And must not we ask — What is wanting to give effect to that order of meauF; the power of which has been often exhibited, and which we know to be constituted in the purpose of God fof the renovation of the world? Mr. Cecil has remarked — ‘There is a manifest want of spiritual influence in the Ministry of the present day. I feel it in my own case, and I see it in that of others.’* This remark sufficiently explains the symptoms of that barrenness which prevails among us. For not more needful are the influences of heaven to fertilize the soil, and promote vegeta-

1 Exodus xvii. 7. 2 Isaiah lxiv. 1. Hab. iii. 2.

3 For some striking views on this subject — see Dr. Chalmers’ Sermon on the necessity of the Spirit to give effect to the Preaching of the Gospel. * Cecil’s Remains.

tion, than is this heavenly influence to give quickening power to the word. In vain therefore do we plough and sow, if the Lord “command the clouds, that they rain no rain “’ upon the field of the spiritual husbandry.

Let us advert to Scriptiral testimony. To this source is traced the want of effect produced by the first promulgation of the will of God, (confirmed as it was by signs and wonders) together with the imljclief of Israel in the prophetic report, and even in the Ministry of the Son of God.^ Our Lord insists upon the necessity of Divine influence in order to come to him,^ and to abide in him.* The want of this influence rendered his public Ministry comparatively inefficient. Though his doctrine was from God — though his character was perfect — and though daily miracles attested his mission, yet little appears to have been done; while Peter, a poor fisherman, endued with this almighty power, becomes the instrument of converting more under a single sermon, than probably his Master had done throughout his whole Ministry .^ The other Apostles preached both in collective and individual instances, with the same “demonstration of the Spirit and power.” At Antioch, “the hand of the Lord was with them, and a great ntimber believed and tianed unto the Lord Lydia “attended unto the things that were spoken of Paul — not because Paul was an eloquent preacher, or she an attentive hearer (though in this disposition alone can the blessing be expected) — but because” the Lord opened her heart.’’’’’’ Thus does the uniform tenor of the sacred records mark the power of the Spirit, as the seal and confirmation of the word, and as the life-giving influence, diffused throughout the church, from the time that the first lively stone was laid upon the foundation of God. And therefore the withholding of this blessing must necessarily be attended with proportionate painful symptoms of Ministerial inefficiency.

The reaso7i of the thing confirms this view of the subject. Admitting the Scriptural statements of man’s natural condition —

1 Isaiah v. 6. 2 gee Deut. xxix. 4, 5. Isaiah liii. 1. John xii. 39, 40.

3 See John vi. 44, 65. * Ibid. xv. 1 — 5.

5 Acts ii. See this accounted for John vii. 39; and indeed promised John xiv. 12. ‘I once said to myself in the fooHshness of my heart, ‘What sort of a sermon must that have been, which was preached by St. Peter, when three thousand souls were converted at once!’ What sort of sermon! Such as other sermons. There is nothing to be found in it extraordinary. The effect was not produced by his eloquence, but by the mighty power of God present with his Word. It is in vain to attend one Minister after another and to have sermon after sermon, unless we pray that the Holy Spirit may accompany his Word.’ — Cecil’s Remains. Who will not join with a pious old writer in ardent longing for another Pentecost! ‘O si hisce pessimis et ultimis temporibus consimili rore vespertino (ut ilU matutino) sicca Ecclesise Christi pomeria irrigarentur ac fsecundajentur!’ T, Hall’s Sal. Terrs.

Acts xi. 21. 7 Ibid. xvi. 14.

“dead in trespasses and sins “—” having his understanding darkened “— his mind the very principle of enmity to the truth even under its most attractive form — and his stony heart insensible to its blessings* — how palpable is the need of power from on high! ‘Can a well-composed oration,’ (Charnock asks) ’ setting out all the advantages of Ufe and health, raise a dead man, or cure a diseased body? You may as well exhort a blind man to behold the sun, and prevail as much. No man ever yet imagined, that the strewing a dead body with flowers would raise it to life; no more can the urging a man spiritually dead with eloquent motives ever make him to open his eyes, and to stand upon his feet.” The working of mighty power “is a title too high for the capacity of mere moral exhortations. A mere suasion does not confer a strength, but supposes it in a man; for he is only persuaded to use the power winch he hath already.’^ The clearest instructions may furnish the understanding, but they have no power to sway the will, except to what is suitable and connatural to its native suggestions and habits. Whenever therefore the gospel successfully influences the heart, it is” not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’’^

And does not observation and experience add further confirraation to this subject? Do we not know accompHshed and devoted Ministers, who are less honoured in their work than others of their brethren of far inferior qualifications? And do we not find differences of eflect under the same Ministry, and even under the same sermons, which can only be explained by the sovereign dispensation of divine influence? Has not personal experience shewn us, that the same motives operate in the same service with very different measures of influence? And do we not realize the same difference in our Ministerial experience — in our pastoral as well as in our pulpit work; that sometimes a single sentence is clothed with Almighty power — at other times it is only the feeble breath of a worm? ‘Have you never’ (Charnock again asks in his usual terseness) ’ discoursed with some profane loose fellow so pressingly, that he seemed to be shaken out of his excuses for his sinful course, yet not shaken out of his sin: that you might as soon have persuaded the tide at full sea to retreat, or a lion to change his nature, as have overcome him by all your arguments? So that it is not the faint breath of man, or the rational consideration of the mind, that are able to do this work, without the mighty

‘Compare Eph. ii. 1; iv. 18; Acts xxvi. 18. Rom. viii. 7. John iii. 19, 20. &c. Charnock on Regeneration, Works, vol. ii. 200. 3 Zechariah iv. 6.

pleadings and powerful operations of that great Paraclete or Advocate, the Spirit, to alter the temple of the soul.’’ This, then, is the main source of Ministerial success. “Until the Spirit be poured upon us from on high,”^ the wilderness, notwithstanding the most diligent cultivation, must remain a wilderness still.

But why is this promised blessing withheld? — “Even so, Father; for so it seemeth good in thy sight.”< Yet we must not slumber in acquiescence without self-inquiry. Do we fervently seek and cherish this influence? Do we actively “stir up the gift of God which is within us?”* Above all, does our pulpit set out that full exhibition of our Divine Master, which alone commands this heavenly blessing ?• The encouragement of prayer and faith are always the same. God is indeed absolutely sovereign in the distribution of his blessing; but by his command to seek, he has pledged himself, that we shall not seek in vain. Having freely promised, he will faithfully perform. Let all means be used in diligence, but in dependence — in self-denial, but in self-renunciation. Let not ministers be unduly exalted among their people. We are only instruments “by whom they believe,”^ and a dependence on our labour may provoke the grand Agent — who “giveth not his glory to another” — to wither the most effective Ministry, that these idolaters may “know that we are but men.” We may be reduced to ask — “Where is the Lord God of Elijah?”« — who can accomplish more by one feeble sentence from the feeblest instrument, than we can do without him by the most powerful preaching.

1 Charnockon Regeneration, vol. ii. 201. ‘Alas!’ (exclaims Mr. Howe) ‘what would preaching do, if we could suppose it never so general, while the Spirit of the living God restrains and withholds his influences! We may as well attempt to batter strong walls with the breath of our mouths, as to do good upon men’s souls without the Spirit of God.’ Sermon xiv. on the Work of the Spirit in the Church. Works, v. 356. ‘Spiritus sanctus operetur oportet intrinsecus, ut valeat aliquid mcdicina, quse adhibetur extrinsecus; nisi hie cordi adsit audientis, otiosus est scrmo loquentis.’ Augustine.

2 Isaiah xxxii. 15. ‘In preaching,’ — said Mr. Cecil — ‘I have no encouragement, but the belief of a continued Divine operation. To bring a man to love God — to love the law of God, while it condemns him — to loathe himself before God — to tread the earth under his feet — to hunger and thirst after God in Christ — with man this is impossible. But God has said — It shall be done — and bids me go forth and preach, that by me, as his instrument, he may effect these great ends: and therefore I go.’ Remains.

3 Compare Isaiah xhv. 3 — 5. Joel ii. 28. * Matt. xi. 26. s 2 Tun. i. 6.

6 John xvi. 45, with Acts ii. 36, 37, x. 43, 44. 7 1 Cor. iii. 5 — 7. 2 Kings ii. 14,