ࡱ> g O.bjbjVV 42r<r<_lO$bbbbb===z#|#|#|#|#|#|#$&(<#i=====#bb $=.bbz#=z#!\B#bp 9QkV#f#$0O$.#(((B#(B#$=======##===O$====(========= : LECTURE 7 THE PASTORS PREACHING 1. AUTHORITATIVE PREACHING 1.1 'One of the attractions of the Doctor's preaching is that his language is entirely his own. Second, it was agreed that the drawing power of his preaching was in no sense restricted to any one group or class of hearer. Third, it was almost universally accepted that the note of authority was the most arresting feature of Dr Lloyd-Jones' preaching. 'No gift or equipment of a preacher is wanting in him. He has a well-placed voice of pleasing timbre and quality, and is distinctly heard in the largest buildings. He is a complete master of vivid, direct English speech, and he has the lively Celtic imagination combined with real prophetic insight.' (9/310,311,329) 1.2 Several Osaka pastors once discussed why Billy could reach the Japanese so decisively. "Billy Graham is a very humble person," said one, "and he loves the heart of common people. He knows the condition of the soul and applies the Gospel to them." And the third pastor said that Billy Graham has "two faces. One face: his authority when on the platform. Short sentences and strong convictions. He gave us his message. He's a very authoritative person on the platform. The other face: when we speak together around the table he's just like a servant, a very humble person. He has a heart to listen to other people's opinions." (11/170,171) In 1908, the British writer G. K. Chesterton described the embryo of todays full-grown relativistic culture. One mark of that culture is the hijacking of the word arrogance to refer to conviction, and the word humility to refer to uncertainty. What we suffer from today is humility in the wrong place. Modesty has moved from the organ of ambition. Modesty has settled upon the organ of conviction; where it was never meant to be. A man was meant to be doubtful about himself, but undoubting about the truth; this has been exactly reversed. Nowadays the part of a man that a man does assert is exactly the part he ought not to asserthimself. The part he doubts is exactly the part he ought not to doubtthe Divine Reason.... We are on the road to producing a race of man too mentally modest to believe in the multiplication table. (23/161,162) 2. BIBLICAL PREACHING 2.1 Among the elements which distinguished it from much of the best-known preaching of that period was its absolute dependence upon the authority of the Scriptures. The Bible was not merely the starting-point, from which he might proceed to Browning, Tennyson or the latest novel, it was the sole source of fallible truth and the final judge of all religious experience. (9/147) 2.2 Then, as to the length of your selections, you must be guided by circumstances. The division into chapters, though very convenient for many purposes, is not always happily made, and may occasionally be disregarded. Sometimes it may be well to read more than one chapter, and sometimes a brief section may suffice. Only do not let it be too brief. Many pastors, as it seems to me, deal with the Scriptures homeopathically, and give them out in globules and triturations. They seem to be afraid to read more than a very few verses, and judging from their manner all through, you would infer that it was a weariness to read even so few. They are impatient to be at their sermon, or they know that they have a somewhat longer discourse than usual, and the Bible reading must make way for their lucubrations. Now, that is all wrong. Read such a portion, as that all who hear you may understand that you regard God's Word as of prime importance. (21/218,219) Remember that it is God's word you are dealing with, and that greater results may be expected from that than from any preaching of yours. The reading ought not to be subordinate to your sermon, but your sermon ought to be subordinate to it. (21/220) The eloquent McAll, of Manchester, England, is reported to have said: If the Lord had appointed two officers in His Church, the one to preach the Gospel and the other to read the Scriptures, and had given me the choice of these, I should have chosen to be a reader of the inspired Word of God," and with such an opinion, we, are not surprised to learn that he excelled in that exercise ; nay, it is not improbable that his deep reverence for the Bible so manifested, contributed largely to the power of his discourses. (21/220) 2.3 Forget your sermon for the time. Dismiss, meanwhile, from your mind all thought about the prayer which you are about to offer. Let your whole soul be concentrated on the portion of God's Word which you have selected, else your reading will be lifeless and perfunctory. (21/219) You ought to study the passage carefully beforehand, if possible, with the original at your side, and you should, by the help of every exegetical appliance at your command, make up your mind as to the meaning which it bears, so that you may indicate that perfectly to those who hear you. Do not delude yourself into the belief that it is an easy thing to read thus. In truth, there are few things so hard, and it has come to be much harder than otherwise it might have been, because preachers generally persist in thinking that it is easy. For myself, I should be disposed to test a man's pulpit efficiency by his reading of the Scriptures, fully more than by any other of the public exercises, for it will reveal at once whether he is a reverent student of the Bible ; whether he is a careful exegete ; and whether he is a man of thoroughness, carrying his principle and preparation into everything. Because men usually make this matter of so little account, it is a case for the application of the Saviour's words, " He that is faithful in that which is least, is faithful also in much ; and he that is unjust in the least, is unjust also in much." When I hear good reading of the Scriptures, I expect to find that the man is also attentive to all the details of the ministry, and I am rarely disappointed. (21/223) Good reading is good interpretation; and delicate shades of significance which you have discovered for yourself in the study, may be revealed by your emphasis even without a word of explanation. (21/220) 3. BODY PREACHING 3.1 Felt the need of power attending the word, so that when I go to preach anywhere, I am sent to preach not by my sermon only, not by the service, but by my frame of mind and by my very countenance. (12/107) 3.2 Yesterday worn out in body and not able to pray much, so today did not get very close to the Lords presence, nor to the peoples consciences. (12/253) 4. CHRIST-CENTERED PREACHING 4.1 I go back to my home, many a time, mourning that I cannot preach my Master even as I myself know Him, and what I know of Him is very little compared with the matchlessness of His grace. Would that I knew more of Him, and that I could tell it out better! (15/96) 4.2 But now He seems leading me away to the love of Christ as what is to do this. I was struck with the Moravians having no success till they preached Christs love. (12/6) 4.3 Especially blessed be God for bringing me to Jedburgh, where my views of truth have been greatly quickened, and the necessity of preaching Christ in every sermon impressed upon me by example and by experience. (12/41) 5. CLEAR PREACHING 5.1 Not only was it, in the professional opinion of TV Mirror, "unmistakably superb television," but the content was crystal clear, proclaiming Christ's death in man's place so plainly that the issues, even if rejected, could not be misunderstood. (11/81) 5.2 Seek first distinctness of articulation. Do not mistake loudness for clearness. No doubt a certain amount of volume is needed, if, as the phrase is, your voice would fill a large house. But hearers generally will tell you that they follow a speaker better when he is addressing them in moderate tones, than when, in impassioned mood, he is exerting his voice to the uttermost. The true secret here is to take sufficient time, and to give to every consonant its own proper sound. The vowels can take care of themselves. It is a mistake, therefore, to dwell, as some do, at inordinate length upon them. Such a habit always produces indistinctness. (21/72,73) 6. ENJOYABLE PREACHING 6.1 Rode from Danbury to Southbury; preached there from 1 Pet. 4 v 8. And above all things have fervent charity, &tc. Had much of the comfortable presence of God in the exercise. I seem to have power with God in prayer, and power to get hold of the hearts of the people in preaching. Had a sense of my insufficiency for any public work and business, as well as to live to God. I rode over to Derby, and preached there. It pleased God to give me very sweet assistance and enlargement, and to enable me to speak with a soft, tender power and energy. We had afterwards a comfortable evening in singing and prayer. God enabled me to pray with as much spirituality and sweetness as I have done for some: my mind seemed to be unclothed of sense and imagination, and was in a measure let into the immaterial world of spirits. This day was, I trust, through infinite goodness, made very profitable to a number of us, to advance our souls in holiness and conformity to God: the glory be to him forever. Amen. How blessed it is to grow more and more like God. In the evening, I preached from Matt. 6 v 33. But seek ye first &c. with much freedom, and sweet power and pungency; the presence of God attended our meeting. O the sweetness, the tenderness I felt in my soul! If ever I felt the temper of Christ, I had some sense of it now. Blessed be my God, I have seldom enjoyed a more comfortable and profitable day than this. Oh that I could spend all my time for God! (10/93,110,111,113) 6.2 I have been led to complete satisfaction as to my present opportunities here, by the thought of God perhaps intending to bless more abundantly a few than a great many. If at any meeting, where only twelve were present, God in true grace were to send His spirit upon all, this surely is giving greater usefulness than merely letting us preach to hundreds. (12/51) 6.3 I find that preaching the Word is one of my best consolations. I have of late preached a good deal in other places near and have found always how much heart was drawn out to the Savior in a more full communion than formerly. (12/238) 7. EVANGELISTIC PREACHING 7.1: J. R. W. Stott well sums up the position: In evangelism, then we shall need to recognize that the men to whom we preach have minds. We shall not ask them to stifle their minds, but to open them, and in particular to open them to receive a divine illumination in order to understand the divine revelation. We shall not seek to murder their intellect (since it was given to them by God), but neither shall we flatter it (since it is finite and fallen). We shall endeavour to reason with them, but only from revelation, the while admitting our need and theirs for the enlightenment of the Holy Spirit. (4/351) 7.2 It was about this time in the late 1920s that something happened after a Monday-night service at Bridgend which was to prove of considerable importance in the development of Dr. Lloyd-Jones ministry. The minister of the Calvinistic Methodist church in which this service was held was not at that date a supporter of the new preaching at Abervon, but its unusual emphases intrigued him. When the service was over the Bridgend minister greeted the visiting preacher with the remark, I cannot make up my mind what you are! I cannot decide whether you are a hyper-Calvinist or a Quaker. When Dr. Lloyd-Jones assured him that he was no hyper-Calvinist and enquired why he would make such a statement, he replied: Because you talk of Gods action and Gods sovereignty like a hyper-Calvinist, and of spiritual experience like a Quaker, but the cross and the work of Christ have little place in your preaching. There was a shrewd element of truth in this observation. The keynotes of Dr. Lloyd-Jones evangelistic preaching were the helplessness of man in sin and the necessity of re-birth through the intervention of God. He preached so strongly that spiritual change is sovereignly given, not dependent on mans own efforts, that while his message gave hope to the convicted, it did not direct them with sufficient clarity to faith in Christ as the God-appointed means of relief. The result was that the note of appeal which closed many of his sermons was not full-orbed. It included such commands as Pray for the re-birth, pray for it without ceasing, pray until you experience it, but in stressing human inability he did not give equal emphasis to mans responsibility to believe on Christ for justification, nor show with sufficient charity how that justification flow from the acceptance of Christs atoning death. The criticism which he heard at Bridgend was thus a fruitful incentive to further thinking. In his own words, spoken at a later date: I was like Whitefield in my early preaching. First I preached regeneration, that all mans own efforts in morality and education are useless, and that we need power from outside ourselves. I assumed the atonement but did not distinctly preach it or justification by faith. This man set me thinking and I began to read more fully in theology. (9/190,191) 7.3 He believed that he was not meant to pursue his denominations course of theological education, leading in a regular way to the pulpit of some well-to-do and long-established congregation. He was also preoccupied with the need for evangelistic work among poorer, working-class people. This conviction arose not simply out of interest in them as people, but equally out of a persuasion that modern Christianity, unlike the apostolic faith (which was as relevant to the 'Barbarians' and to the 'unwise' as to the 'Greeks' and to 'the wise'), seemed to appeal largely to only one social and cultural group. That was evidence to him that thetransforming power of real Christianity was largely absent. He wanted to see the message which he believed had been given to him of God tested in a place where social habits did not support churchgoing. And one more thing was clear to him, namely, that, if it were possible, his first endeavours should be with the spiritual concerns of his own country. Hills and long conversations together about the future. Of these conversations Bethan was to remember, particularly, his commitment to break through the rut of religious respectability, how on fire he was to tell people what Christianity meant, and his wish to be in some 'raw place' where people were conscious of their need. When she asked him what the answer should be for those who said, 'He can do medicine, but how does he know that he can preach?' the immediate reply was, 'l can preach to myself, I know what l want to preach and believe I will be able to say it.' Dr Lloyd-Jones went to Newport and thus preached for the first time in Wales on November 11. No record survives of the congregation's response but, for his part, Dr Lloyd-Jones was not drawn to the situation. It was more respectable and affluent than the one which he envisaged. Meanwhile another invitation had arrived, this time from Mr E. T. Rees, the Secretary of Bethlehem Forward Movement. (9/105,106,108,109) 7.4 Generally speaking, it was Dr Lloyd-Jones habit from the outset of his ministry to devote one sermon each Sunday to teaching and the other to more direct evangelism, although there was often a considerable overlap, and, as we shall note, both types of sermon were used to bring people to conversion. The evangelistic sermon, from his first Sundays in February, often dealt with the errors and the misrepresentations of the gospel which men confused with Christianity. The evangelistic sermons of this period were taken from a wide variety of Scripture. From Old Testament examples and teaching, from Christs parables and miracles, from the narratives of Calvary and the resurrection, from the records of the Book of Acts and the words of the Epistles, the gospel was constantly proclaimed. Instead of being deterred by the claim of some that his emphasis on sin was too negative, he employed those very objections to drive home the difference between the worlds solution for mans need and the remedy announced in the Bible. (9/139,215) 7.5 In the mornings of the many days which followed, Dr Lloyd-Jones never went beyond that self of Warfield. He reveled in the ten volumes to a degree which he had done with no other modern writer. As in the older Reformed authors, here was theology anchored in the Scripture, but with an exegetical precision more evident than in the older authors, and combined with a devotion which raised the whole about the level of scholarship alone. To Warfield more than to anyone else he was to attribute a development in his thought and ministry which occurred at this period. Hitherto Dr Lloyd-Jones reputation was built very largely on his evangelistic preaching. Intellectual though he was by aptitude and training prior to this date, he showed no great interest in distinctly doctrinal teaching or in the defense of the Faith against the modern error. No one would have described him as a theologian or teacher there were even occasion in his early preaching when he decried the niceties of doctrinal correctness. The Gospels and the Book of Acts were his first love, and while he rejected the claim of liberals that our Faith must come from these sources rather than from the Pauline Epistles, the Pauline element in his thinking and teaching was as yet comparatively weak compared with what was to become. Warfield gave him new insight into the necessity for doctrinal teacher. While not ceasing to be an evangelist, he was now brought to the strong conviction that more was required. Certainly this major development was not due to Warfields influence alone. In the providence of God there were other factors at work in Lloyd-Jones life which were pointing in the same direction. The many young converts at Sandfields needed to be established in the Faith. Further because of his leadership as a preacher, ministers were increasingly looking to him for counsel on a number of contemporary religious issues. (9/286,287) 7.6 From the experience of these years Dr Lloyd-Jones was immovably confirmed in a truth which he had first seen in the New Testament. It was that evangelism is pre-eminently dependent upon the quality of the Christian life which is known and enjoyed in the church. The community around Sandfields was reached not by advertising or organized visitation but by the manner of life of men and women whose very faces seemed to be new. No one in the congregation was offered courses on personal evangelism nor told how to witness. It was done in a whole variety of spontaneous and natural ways, differing according to the circumstances and temperaments of individuals. (9/246) 7.7 In his judgment, the evening sermons (which were more specifically intended for non-Christians) were the hardest to prepare; it was therefore generally these which were written in full. Once or twice when, relying on his feeling for a text, he preached with an inadequately thought-out plan, and failed miserably. Generally his experience concurred with that of Henry Rees, of the Methodist fathers who, when asked which of his sermons had been most honored of God replied, The ones I prepared most carefully. The Spirit generally uses a mans best preparation. It is not the Spirit or preparation; it is preparation plus the unction and the anointing and that which the Holy Spirit alone can supply, The Christian Soldier, p135. Exceptions to this will be noted subsequently. With respect to habit of writing sermons see Preaching and Preachers, pp 215-6 where he says: I believe that one should be unusually careful in evangelistic sermons. That is why the idea that a fellow who is merely gifted with a certain amount of glibness of speech and self-confidence, and not to say cheek, can make an evangelist is all wrong. The greatest men should always be evangelists. (9/155 + fn) 7.8 But my gratitude most of all is due to God, not for books, but for the preached Word and that too addressed to me by a poor, uneducated man, a man who had never received any training for the ministry, and probably will never heard of in this life, a man engaged in business, no doubt of a humble kind, during the week, but who had just enough of grace to say on the Sabbath, Look unto Me, and be ye saved, all the ends of the earth. The minister did not come that morning; he was snowed up, I suppose. At last, a very thin-looking man, a shoemaker, or tailor, or something of that sort, went up into the pulpit to preach. Now, it is well that preachers should be instructed, but this man was really stupid. He was obliged to stick to his text, for the simple reason that he had little else to say. The text was Look unto ME and be ye saved, all the ends of the earth. The preacher began thus: My dear friends, this is a very simple text indeed. It says, Look. Now lookin dont take a deal of pain. It aint liftin your foot or your finger; it is just, Look. Well, a man neednt go to College to learn to look. You may be the biggest fool, and yet you can look. A man neednt be worth a thousand a year to be able to look. Anyone can look; even a child can look. ( 15/86,87) 7.9 It is a great thing to live and long, for the salvation of sinners. Who has ever been very useful, if he was cold or indifferent on this subject ? Rutherford could assure his flock that they were "the object of his tears, cares, fears, and daily prayers; that he labored among, them early and late. And my witness," said he, 4C is above, that your heaven would be two heavens to me, and the salvation of you all as two salvations to me." John Welch often in the coldest winter nights rose for prayer, and was found weeping on the ground and wrestling, weeping with the Lord on account of his people, and saying to his wife, when she pressed him for an explanation of his distress, "I have the souls of three thousand to answer for, while I know not how it is with many of them." Of Alleine, author of the Alarm to Unconverted Sinners, it is said that "he was infinitely and insatiably greedy of the conversion of souls; and to this end he poured out his very heart in prayer and preaching." (21/53) 8. DISCRIMINATING PREACHING 8.1 Cold and sapless sermons, he asserted such as freeze between the lips of preachers, indicate the absence of true love to Christ and the souls of men. Preachers of such sermons lack that divine authority with which the faithful ambassadors of Christ are clothed, who herein resembled their blessed Master, of whom is said, that He taught as one having authority, and not as the scribes Their sermons were the every opposite of what was required. The application of their discourses is either short or indistinct and general. They difference not the precious from the vile, and divide not to every man his portion, according to the apostolic direction to Timothy! No! They carelessly offer a common mess to their people and leave it to them to divide it among themselves, as they see fit. This indeed is their general practice, which is bad enough. But sometimes they do worse, by misapplying the Word, through ignorance or anger. They often strengthen the hands of the wicked by promising them life. They comfort people before the convince them; sow before the plow; and are busy in raising a fabric before they lay a foundation. These foolish builders do but strengthen mens carnal security by their soft, selfish, cowardly discourse. They have not the courage, or honest, to thrust the nail of terror into sleeping souls! The preaching through which the spirit of slumber was broken in the 1730s was searching and convincing. A band of men was being raised up for whom the gravity sin, the possibility of an unsound profession of Christ, and the carelessness of a lost world were pressing burdens. Behind their public utterance was their vision of God and of eternity. Their valleys of personal humiliation had been made valleys of vision and in the words of one who followed in Edwards steps a century later, When ministers get a sight of the valley of vision and of the bottomless gulf into which bone after none is sinking, they do feel that it is of importance that they should warn and alarm sinners, and then alone do they preach for death, preach for eternity, preach for the judgment seat, preach for heaven and preach, too, for hell. The strong, sometimes even agonizingly overwhelming conviction of sin so widespread at this date was nothing more than is common to all true revivals. Men suddenly, and in large numbers, are made to feel the real nature and danger of sin. In the words of W. G. T Shedd, a later New Englander: All great religious awakenings begin in the dawning of the august and terrible aspects of the Deity upon the popular mind, and they reach their height and happy consummation in that love and faith for which the antecedent fear has been the preparation. (3/124,125,126,127,133,169) 8.2 Self-examination is a very great blessing, but I have known self-examination carried on in a most unbelieving, legal and self-righteous manner. Time was when I used to think a vast deal more of marks, and signs, and evidences, for my own comfort, than I do now, for I find that I cannot be a match for the devil when I begin dealing in these things. I do find, when I begin questioning myself about this and that perplexity, thus taking my eye off Christ, that all the virtue of my life seems oozing out at every pore. Any practice that detracts from faith is an evil practice, but especially that kind of self-examination which would take us away from the cross-foot, proceeds in a wrong direction. (15/103,104) 9. EXTEMPORANEOUS PREACHING 9.1 At first the full sermon manuscript went with him into the pulpit, but he soon found that practice inhibiting, and his custom became to read the fully-written sermon through some three times, and then to have no more than an outline of it with him when he was preaching. (9/154,155) Once in the pulpit, however, he read the sermons only when his duties had been too time-consuming to allow his usual practice of memorization. (13/80) 9.2 These two occasion have taught me to give up the use even of my notes in the pulpit. I am free, then, and my manner more animated. (12/65) 10. FAITHFUL PREACHING 10.1 Billy got the impression that Churchill was very receptive. He made little comment but listened closely - a different attitude from that which Churchill is reported to have shown to ecclesiastical dignitaries. He sat well forward in his chair, drinking in every word. The five minutes that he had scheduled for Billy had become forty, and the clock showed twelve-thirty, when at last Sir Winston stood up. "1 do not see much hope for the future," he said, "unless it is the hope you are talking about, young man. We must have a return to God."In contrast to the hesitation of high ecclesiastics, the British royal family stretched out hands in friendship. Billy and Ruth spent forty-five minutes with the Queen Mother and Princess Margaret at Clarence House and were touched to discover a detailed knowledge of the meetings in London and Scotland and of their family life. Much of the conversation revolved round spiritual matters. The Duchess of Kent (Princess Marina) paid a private visit to the Wembley service. On Sunday, Billy preached before the Queen and the Duke of Edinburgh, the Queen Mother and Princes Margaret, and a small congregation of royal household and estate workers at the Chapel Royal, Windsor Great Park. I preached in utter simplicity .... I had prayed so much that I knew that however simple and full of mistakes my sermon was, God would overrule it and use it." Afterward the Grahams had lunch with the Queen, the first of several lunches or other private meetings over the years. (11/74,82) 10.2 Much, much unsettled last week. Felt thou restrainedst prayer before God. Saw gray hairs here and there. No sweet delight in the Lord. It was an effort to catch something from His Word that might cause momentary refreshment. To today greatly revived. Much freedom in prayer, covering myself with Christs righteousness over and over, and fully accepted therein. Some delightful moments. This was after engaging in the most painful duty of public rebuke. (12/130) 10.3 I had particularly hated the piercing, direct preaching of Maurice Wood, now Bishop of Norwich, in the first sermon of the term. I had been invited to what I have been told was the University Sermon. I thought it would be a very respectable speech, probably in Latin, that any self-respecting church-goer ought to attend. It turned out be a most penetrating exposition, guaranteed to pierce the armour of a self-righteous sinner. I want to leave quickly at the end, but unfortunately, my friend who was sitting at the end of the pew wanted to wait for the after-meeting, and I did not have the guts to push past him, Had I done son, I might have walked out on God permanently, but he kept me there to face the pain of self-discovery. I went forward to receive a booklet from Maurice Wood, but I was not yet ready to accept Christ personally. (4/343) 11. HUMBLING PREACHING 11.1 I see that God, having used Horace as the instrument of bringing out the people to this open, full confession of their state, teaches me the great lesson I have needed to learn, that there are many parts of work and duty for which I am quite unfit, and God therefore wisely uses [other] instruments: it also keeps me humble.(12/82) 12. LAW PREACHING 12.1 Modern preaching, Dr Lloyd-Jones believed, had gone fundamentally wrong. He saw the main proof of that fact in the failure of the pulpit to recognize that the first work of the Holy Spirit is to convict of sin and to humble men in the presence of God. He knew that any preaching which soothes, comforts and pleases those who have never been brought to fear God, nor to seek his mercy, is not preaching which the Spirit of God will own. The truth is that he was going back to a principle once regarded as imperative for powerful evangelistic preaching, namely that before men can be converted they must be convinced of sin. (9/206) 13. LONG-TERM PREACHING 13.1 These early mornings, which continued for me into 1954 or 1955 revolutionized my Bible-reading and showed me not only how it should be done, but taught me how to do it. Although John could have given us an edifying account of the passage or the book before us, he took a line that not only taught us, but taught us how. (4/261,262) 14. PASSIONATE PREACHING 14.1 'What I have observed as conspicuously minimal in the preaching of evangelical and even reformed Churches is the proclamation of the demands and sanctions of the law of God. To put it bluntly, it is the lack of the enunciation with power, earnestness and passion of the demands and terrors of God's law!' In this same address on preaching, he went on to show the seriousness of any failure to press the gospel upon all men without distinction: 'If we fail to present this offer with freedom and spontaneity, with passion and urgency, then we are not only doing dishonour to Christ and his glory, but we are also choking those who are the candidates of saving faith.' (5/81) 15. POLEMICAL PREACHING 15.1 T. T. Shields was a vigorous denouncer of all denominational apostasy. In theology Shields and Lloyd-Jones stood close to one another; both were Calvinists, both millennial in their view of unfulfilled prophecy. But there was an important aspect of Shields ministry with which Lloyd-Jones was not in sympathy. He thought the Baptist leader was sometimes too controversial, too denunciatory and too censorious. Rather than helping young Christians by the strength of his polemics against liberal Protestants and Roman Catholics, Lloyd-Jones believed that Shields was losing the opportunity to influence those whose first need was to be given positive preaching. At this point Shields got up, walked down the garden and then came back to re-open the conversation: Well he queried, what about this: you remember Paul in Galatians 2? He had to withstand Peter to the face. He did not want to do it, Peter was an older apostle, a leader and so on. Paul did it very reluctantly, but he had to do it for the sake of the truth. I am in exactly that position. What do you say to that? I would say this, I responded, that the effect of what Paul did was to win Peter round to his position and make him call him our beloved brother Paul. Can you say the same about the people whom you attach?? Shields was finished. Then, after we had stopped arguing, I made a great appeal to him. I said, Dr. Shields, you used to be known as the Canadian Spurgeon, and you were. You are an outstanding man, in intellect, in preaching fit, in every other respect, but over the McMaster University business in the early twenties you suddenly changed and became nugatory and denunciatory. I feel it has ruined your ministry. Why dont you come back! Drop all this, preach the gospel positively to people and win them! (9/271,273) 16. POPULAR PREACHING 16.1 Perhaps the most unusual feature about the form his his sermons was the importance which he gave to the introductions. He once observed; I am not and have never been a typical Welsh preacher. I felt that in preaching the first thing you had to do was to demonstrate to the people that what you were going to do was very relevant and urgently important. The Welsh style of preaching started with a verse and the preacher then told you the connection and analyzed the words, but the man of the world did not know what he was talking about and was not interested. I started with the man who I wanted to listen, the patient. I was a medical approach really here is a patient, a person in trouble, an ignorant man who was been to quacks, and so I deal with all that in the introduction. I wanted to get the listener and then come to my exposition. They started with their exposition and then ended with a bit of application. (9/146,147) 17. PRAYERFUL PREACHING 17.1 I see that we must make efforts if we are to be blessed. I see that I should get my texts directly from the Lord, and ever preach without having got something that shows me His counsel in this matter. I should keep my eye much upon His daily providences; they are full of wisdom and full of kindness. I have been much impressed with the sin of choosing my text without special direction from the Lord. This is like running without being sent, no message being given me. I ought to feel, This I am sent to tell you, my people(12/126,128) 17.2 I have prospered, as to getting sermons and help in them, ever since I made it a rule not to fix thought upon a subject till I had prayed somewhat fully for particular help as to the subject, doctrine, illustration, and application. (12/154) 17.3 Half an hours discourse, spoken in faith and preceded by many hours of prayer, will be as likely to be blessed as an hour. Quantity seems to me very unimportant. It soothes our conscience to have said so much to our people, it makes us think, Surely, now, they are to blame for not being converted, and not I. Whereas dear brother it may be that Follow me, spoken in self-denying faith, would be better far than continuing our speech till midnight (12/154) 17.4 I read today in Cotton Mathers Life that in preparing for preaching he used to go every paragraph of his sermon that he had written, applying it to his own soul; and this he found an excellent means exciting him to warmth in delivering it to his people. In the afternoon I walked three hours about the Dunion Hill, committing my sermon and praying to my God. Were I not to succeed this day, it would be for the glory of God and my own good. (12/28,29) 17.5 I seldom prayed so much about any discourses as about these two, and yet the forenoons, which I once preached at Kirkton, also, both times has been listened to inattentively. This shows me a lesson, that I must pray as much as if I were nothing, and labour as much as if I were to do all; but I have hopes that by this very sermon the Lord may work more because it was despised, than by any of my others (12/34) 17.6 The devotion of the pulpit must have its roots back in the closet. The habit of the life will fill a reservoir from which the exercises of the sanctuary will be easily supplied. Great advantage will be derived from the perusal on the Lord's day morning of some portions of the psalms, or other devotional sections of the Word of God. That will attune the spirit into harmony with the engagements of God's house, and put it into a devotional frame. Attention may be profitably given, also, to the prayers of Paul which are ever and anon welling up in his epistles. (21/241) Combined with this preparation of the heart, there must be a deliberate consideration of the circumstances and necessities of our fellow-worshipers. (24/241) Preparing ourselves to lead publicly in prayer is as important as preaching, and is much more revealing of our spiritual freshness. To avoid the snare of just saying words rather than genuinely prayer requires watchfulness. (20 /172) Variety in the matters and subjects for which we pray is vital. Our praying in public must not be limited to immediate and urgent needs but to spiritual priorities like the growth of the fruit of the Spirit, practical holiness and evangelism, and to moral priorities such as justice, righteousness and social concern. My own practice has been to buildup 102 envelopes - two for each week of the year - in which I place outline prayers on hundreds of subjects, usually jottings from Scripture relating to them. Some have arisen from my preparation for preaching on certain subjects, and others in the course of my reading. I carefully choose four for each period of intercessory prayer. They will be entirely different from the four chosen the previous week. I never feel bound to use them once I have selected them, as some other subject may come to the fore before the service begins. But if not, then I am helped by the preparation I have already made. If in the course of the week a passage of Scripture forces itself upon my attention, I will often jot down the kind of prayer it calls forth, so that I may preserve it while it is fresh, and use it the following Sunday if it comes to me with the same force, as is often the case. Such a discipline helps to avoid getting into a rut in the language we use, with our prayers becoming predictable and ceasing to have the essential ring of truth and reality. Although not our primary purpose, our public prayers should teach people to pray, and how to pray. (20/174,175) 18. SERIOUS PREACHING 18.1 Professor Murray's abiding seriousness in teaching was the direct consequence of his view of what it means to handle holy things. The use of any part of Scripture for the purpose of amusement he regarded as a grave sin. On the other hand, if a spiritual truth had been clearly established, he could respond to the practical humour in kind. A memorable instance of this once occurred at a conference of ministers of the Christian Reformed Church, where Dr Clarence Bouma and Murray debated the merits of total abstinence from all alcoholic drinks. Bouma argued for total abstinence on the grounds that 'demon alcohol was claiming, not its hundreds, but its thousands'. Murray was ready to grant that total abstinence was a legitimate choice for a Christian to make,' but the moderate use of alcohol was equally legitimate. After this discussion, a would-be facetious Dutchman asked Murray whether, if he were right there and then offered a glass of wine or whisky, he would accept it. 'Yes', Murray replied, 'If it's good stuff.' 'The audience roared', reports Van Til, 'but John blinked nary an eye', his straight face disguising his own enjoyment of the retort which the humorous questioner had deserved. Any irreverence in humour he deplored. Once, a list of rules was posted up on the seminary notice-board and after each rule some student had written in pencil various textual references from the Bible. Mr. Murray, seeing this, showed his immediate displeasure, and without delay obtained an eraser from the Faculty library in order to rub out the offending references. 'There is a place for humour, but this is not the way.' On another occasion a student with an artistic touch drew a series of cartoons with a monk as the central character, making references to various incidents on the campus. Professor Murray was not amused and took the cartoons down. When Karl Barth came to lecture in Princeton in 1962 a number of students went across to hear him and one evening Professor Murray and Dr Van Til went over. There followed the meeting of the famous protagonists, Barth and Van Til. In the car, on the return journey, reference was made to the way in which Barth had sought, at some points, to amuse his audience. 'I did not laugh', Mr. Murray commented tersely. (5/58) 18.2 Where he heard that the next day the famous Scottish evangelist, John McNeill, then seventy-eight years of age, was to preach for R. B. Jones at Porth. Not a few regarded Jon McNeill as the greatest preacher of his generation, an opinion with which Lloyd-Jones might have concurred had it not been that the Scot had a great ability to entertain and was often ready to indulge his hearers with a wit which drove all else from their minds. McNeill went further than a restrained use of humour, such as might legitimately drive home as truth, as he literally convulsed congregations in mirth. Knowing that R. B. Jones did not approve of jocularity in the pulpit, and probably suspected Lloyd Jones of the same dullness, McNeill gave the first part of his evening sermon to the place of humour in preaching Then, as Dr. Lloyd-Jones remembered, he began to preach on that theme and was he rollickingly funny, so that even R. B. Jones was laughing uncontrollably. But it was tragic, because he was a very powerful preacher; he could produce a tremendous effect, then foolishly throw it away with some quip. Far from establishing his case for the use of humour, he showed me that this was ruinous. It was not that Dr. Lloyd-Jones failed to enjoy his jokes, for he was well endowed with a sense of humour himself, but it was his lifelong conviction that entertainment and jocularity in preaching are not compatible with a realization of the seriousness of the condition of the souls of all men by nature, the fact that they are lost and in danger of eternal perdition, and their consequent need of salvation For his part, however Dr. Lloyd Jones was far from satisfied with his first I.V.F Conference. It confirmed his earlier impression that he was out of his element amidst English evangelicalism. In his view, the Conference, while strongly emphasizing evangelism and missionary endeavour, lacked seriousness. Bishop Taylor Smiths sense of un was as large as his physical frame, and others present were almost equally well able to show that to be a Christian there is no need to be solemn hardly a lesson which students found difficult to learn. Speakers and hearers alike, Dr. Lloyd-Jones felt, had little interest in the kind of literature which meant so much to him. Their sense of church history seemed non-existent. Theology of any kind was viewed with suspicious and the degree of concern for an intellectual understand of the Christian Faith was almost childish in its proportions. (9/256,257,297,298) 18.3 I feel that in preaching on any occasion, it is no preaching at all unless I speak with the solemnity and earnestness, and affection that Jesus would have had had He been there. (12/92) A minister should be grave; not a buffoon, not a jester, not a trifler. Chalmers says: "How little must the presence of God be felt in that place where the high functions of the pulpit are degraded into a stipulated exchange of Degraded exchange on one side, and of admiration on the other; and surely it were a sight to make angels weep, when a weak, vaporing mortal, surrounded by his fellow-sinners, and hastening to the judgment along with them, finds it a dearer object to his bosom to regale his hearers by the exhibition of himself, than to do in plain earnest the work of his Master, and urge the business of repentance and faith by the impressive simplicity of the Gospel." Levity ill becomes him whose business concerns men's souls. To be the best fun-maker in a company is no credit to a clergyman. (21/37) No doubt the manner and pace with which we mount pulpit steps says something about how we view our task. Our bearing unconsciously reflects our attitudes. Clearly we should be ourselves in such matters, but always with a keen sense of our awesome responsibility on the one hand, and a sense of eagerness to fulfil it on the other (20/164) 19. SIMPLE PREACHING 19.1 We have already mentioned John Murray's commitment to the work in New Covenant and Knox Orthodox Presbyterian churches in Philadelphia. One of his most pleasant duties throughout the years was to teach a Bible Class after the morning service. The entire congregation was generally present including children and young people. To those who know him only by his writings it might seem almost incredible that he could be a regular and successful teacher of children, but the fact that it was so cannot be denied. Part of the explanation lay in his attitude towards the younger generation, for in any group of people they were always the most affectionate of welcomes. 'His pats and his squeezes', comments Paul Woolley, 'alternately given delighted their recipients by their affection, and terried them by their well- intended but painful vigour!' But the teaching he gave them was also so lucid and suited to their capacity that none was discouraged and, in addition, he favoured the Bible class with a privilege which he did not encourage at Westminster, namely, a question-and answer method of instruction. (5/50) 19.2 A Summer School for theological students was meeting at Tyndale House, Cambridge, at the same time as this lecture was delivered and Murray's contributions to that School were memorable. Edwin King recalls how he and others 'found the lecture on "the Covenant" heavy going, but', he continues, his paper on 'Limited Atonement' was a classic, and a child could have followed it. He was obviously in his element, and in my opinion I have never heard anyone who could better him on the theme. Of course, as soon as he had nished, the sniping commenced. Apart from the chairman (Dr Lloyd-Jones) there were few there who were not concerned to defend a universal atonement. Not without considerable excitement it was urged that Murray's belief would inhibit evangelism; that it would kill enthusiasm for witness and concern for the lost! After listening quietly to such objections, John Murray rose to his feet, moved in front of the table, and began to pace up and down the centre aisle between the chairs on which we were sitting. His eyes gleamed, and I could tell he had been stirred by the carnality of it all. In his dark sombre clothes and sallow appearance he was, to me, a most moving sight. Then, very deliberately and slowly, he began: 'I can honestly say I have never heard the gospel preached more sweetly and savingly to sinners, nor with more saving power, than it was when I heard it as a boy up in . . I could not catch the name of the place, but I knew he was referring to the Highlands of Scotland. The meeting was at once sobered down, and he then began to reminisce about the old preachers, how passionately they held to each of the 've points' and how God had owned their ministries to the quickening and awakening of sinners. (5/79) 19.3 The two men sat at tea, between the services, Cynddylan Jones opened the conversation with, I have only one criticism to offer of your preaching, and when Lloyd-Jones assured him that he would appreciate knowing what it was, his adviser proceeded: You demand too much of the people. You watch how I do it tonight. I have one point, but I will make it in three different ways! This was wise advice which it took the younger man time to learn. Not long afterwards, his old friend Ianto Crydd, the shoemaker of Llangeitho, emphasized the same lesson after he had preached in the chapel of his childhood. Martyn, he declared, was expecting too much of his hearers. With one of his characteristic similes drawn from the way in which horses and cattle have to be fed in farmyard stables he went on, You are putting the rack too high it is wonderful hay but they cannot all reach it. (9/183) 19.4 The greater the preaching, he came to believe, the easier it will be to understand it. (9/183) 19.5 So called intellectual preaching was patently at variance with the Bible: As I read the Gospels, he told his congregation as he began his second year in Aberavon, any man who gives the impression that the mind of Christ is open only to scholarship and learning is false to the very fundamentals of Christs teaching. The words absolute, reality, values, cosmos, Christology and Logos are not the everyday words of our vocabulary, and yet, in reading contemporary literature and in listening to religious addresses these days, these things seem to be vital and essential. (9/205) 19.6 On the platform during the first half hour, which was being broadcast, Billy glanced at the Archbishop and other great men near him and was suddenly tempted to switch from his simple message to "something impressive in an intellectual framework." He rejected the temptation and preached again in simplicity. (11/72) 19.7 Spent a day with Alexander Somerville getting illustrations of the Scriptures from his recent journey. (12/140) 19.8 Felt after speaking today how much may be effect by a very few words when the person is filled with the Holy Ghost. We can afford to be short. (12/256) Davies' practice of using overly long introductions must have dulled his listeners. (13/78) 19.9 Thirdly the preacher must study directness in matter and manner. This does not imply familiarity, but simple earnest, in the creatures address to the throne of grace. (273/17) The clergyman, by his own example, and if need be by precept, should seek to impress the characteristic upon his Church, so that the assemblings together for meditation and prayer may be efficacious means of grace and of blessing. He ought to cultivate, in the minds and hearts of Christians, a disposition to be distance, direct sincere and brief in supplication. (274,17) 20. SINCERE PREACHING 20.1 One thing that was clearly recognizable about this preaching was that it was bases upon no contemporary models. (9/146) 20.2 We should aim at naturalness in the manner in which we speak in public. The voice we use in the pulpit should be the same voice we use out of it. We ourselves may be unaware of any difference. It is wise to ask someone whose honesty we can reply upon to tell us if our voice and its whole tone differ in public speech from how they are in private. This may be especially the casein public prayer. We may not notice it readily in ourselves, but if we reflect upon our listening to others we will be aware in some cases of a definite 'leading others in prayer voice'. There will always be some difference between our voice in conversation and our voice raised and projected in order to make what we say clearly heard, but it is the artificial or assumed voice we must avoid - the ecclesiastical tone which can be so easily caricatured.(20/165) 21. STRUCTURED SERMONS 21.1 Ever since the day I was sent to shop with a basket, and purchased a pound of tea, a quarter-of-a-pound of mustard, and three pounds of rice, and on my way home saw a pack of hounds, and felt it necessary to follow them over hedge and ditch 9as I always did when I was a boy), and found, when I reached home, that all the goods were amalgamated tea, mustard, and rice into one awful mess, I have understood the necessity of packing up my subjects in good stout parcels, bound round with the thread of my discourse; and this makes me keep to firstly, secondly, and thirdly, however unfashionable that method may now be. (15/19) It is interesting to find Mr. MCheyne in the same year giving his friend kindly advice about his style of preaching and how to improve it: Dear Andrew, study to express yourself very clearly. I sometimes observe obscurity of expression. 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