Puritan Evangelism

The point: Ask God what you are authorized to preach and to bless only the means He has authorized.

Martin uses the lack of a photographic memory to explain why he will be reading many quotes, emphasizing the need for direct engagement with sources.

At the outset, I would like to bring a few words of introduction, which will be rather biographical in nature, that I think will help in lending some background to the paper. And then we'll consider a definition of our terms, Puritan evangelism, what do we mean by those terms. And then a few of the sources from which I have drawn the paper, and this is why it will be necessary to do a good bit of reading, because I have a number of quotes in the paper. And I haven't been blessed with a photographic memory that can just take whole paragraphs and memorize them and then give them extemporaneous, ...

0:00 - 0:36 Read in full sermon

The point: Ask God what you are authorized to preach and to bless only the means He has authorized.

Martin describes the danger of heretics claiming 'Back to the Bible alone' by saying 'The sun of truth has been setting until it rises upon my fair head,' illustrating the arrogance of isolated interpretation.

Back to the Bible alone. Back to the Bible alone. The sun of truth has been setting until it rises upon my fair head. I was scared to come to any finalized conclusions unless I had some confirming voice from that great stream of historic Christianity and began to pray.

3:26 - 3:40 Read in full sermon

The point: Discover and embody biblical principles of evangelism in 20th-century ministry, as the Puritans did in their generation.

Martin likens finding confirmation in Puritan authors to 'the mouth of two or three witnesses,' validating his biblical insights within historic Christianity.

I look back now and I, I still don't know how they got into my hands, but I began to read and there came that witness at the mouth of two or three witnesses. Every word shall be confirmed that these were not some strange concepts that no one else had ever seen in the Bible, but that they were in the mainstream of historic Christianity. And so long before I came to a commitment of the basic God-centered approach to all truth as expressed in Reformed theology, I found much help in these authors whom I have named to you. In the light of these things, it's obvious that I'll not be able to handle t...

3:55 - 4:38 Read in full sermon

The point: Discover and embody biblical principles of evangelism in 20th-century ministry, as the Puritans did in their generation.

Martin uses the metaphor of embodying biblical principles 'in the flesh and blood of actual experience' to stress the practical application of Puritan evangelism in the modern context.

I feel it's the crux of the whole paper. To the extent that the Puritans captured biblical principles of evangelism and then worked them out in the flesh and blood of actual experience in the context of their generation, to that extent, we, we are obligated to discover those same biblical principles and embody them in the flesh and blood of the 20th century ministry. I have no desire to either begin or perpetrate a cult of antiquity worship. None whatsoever.

5:10 - 5:45 Read in full sermon

The point: Be willing to radically overhaul your message and methodology in evangelism to embody Puritan concepts, rather than merely admiring them.

Martin criticizes those who 'delight in building sepulchers to the Puritan prophets' but refuse to adopt their concepts, highlighting hypocrisy in honoring historical figures without applying their teachings.

But I am greatly concerned that we capture the biblical principles embodied in the evangelism of the Puritans. And where some of these things touch us at sore spots, I make no apologies, for I am greatly disturbed by men who seem to delight in building sepulchers to the Puritan prophets, but who will not embody their concepts at the price of radically overhauling their own message and methodology in the field of evangelism.

5:45 - 6:17 Read in full sermon

The point: Be willing to radically overhaul your message and methodology in evangelism to embody Puritan concepts, rather than merely admiring them.

Martin states, 'the proof of your theology is in your methodology,' emphasizing that true belief is demonstrated by how one acts and ministers.

And the proof of your theology is in your methodology.

6:19 - 6:21 Read in full sermon

In this part of the sermon: Martin outlines the sources for his paper, including the general climate of Puritan expository works and specific authors like Joseph Alleine, Philip Doddridge, Richard Baxter…

Martin describes the gospel proclamation and entreaty as 'woven into the warp and woof of the regular expository ministry,' illustrating its integral nature in Puritan preaching.

By these Puritan Christians, by these Puritan Christians, by these Puritans, using the term Puritan in its broad sense. Now, from what sources have we drawn these observations? In general, much of that which will follow in the paper is drawn from the climate of the Puritan expository works where an impassioned proclamation of the gospel and an earnest entreaty to sinners are woven into the warp and woof of the regular expository ministry of the word of God. Anyone who reads the Puritan commentators will be constantly exposed to these comments and will be aware of their constant reoccurrence li...

8:03 - 8:40 Read in full sermon

In this part of the sermon: Martin outlines the sources for his paper, including the general climate of Puritan expository works and specific authors like Joseph Alleine, Philip Doddridge, Richard Baxter…

Martin compares the constant reoccurrence of impassioned evangelism in Puritan works to a 'pronounced motif in a work of art or music,' highlighting its pervasive presence.

By these Puritan Christians, by these Puritan Christians, by these Puritans, using the term Puritan in its broad sense. Now, from what sources have we drawn these observations? In general, much of that which will follow in the paper is drawn from the climate of the Puritan expository works where an impassioned proclamation of the gospel and an earnest entreaty to sinners are woven into the warp and woof of the regular expository ministry of the word of God. Anyone who reads the Puritan commentators will be constantly exposed to these comments and will be aware of their constant reoccurrence li...

8:03 - 8:40 Read in full sermon

In this part of the sermon: The core of Puritan evangelism was its message, characterized by being eminently scriptural, deeply doctrinal, and beautifully symmetrical, avoiding the lopsidedness of modern…

Martin contrasts modern sermons that show acquaintance with secular philosophers with Puritan sermons steeped in biblical figures, emphasizing the scriptural depth of Puritan evangelism.

Now, in a general sense, there are three things marked the evangelism, content-wise, of the Puritans. First of all, it was eminently a scriptural evangelism. It is not unusual to find five, ten, or sometimes as many as fifteen distinct phrases in the actual language of the English Bible on any given page of Puritan evangelistic literature. When reading the evangelistic sermons of our contemporaries, one is often disturbed by the fact that the message contained more indications of an acquaintance with Sartre and Freud and Tillich than a heart acquaintance with Moses, Paul, and John.

10:31 - 11:13 Read in full sermon

In this part of the sermon: The core of Puritan evangelism was its message, characterized by being eminently scriptural, deeply doctrinal, and beautifully symmetrical, avoiding the lopsidedness of modern…

Martin describes Puritan thought patterns as 'steeped in the exact phraseology of the English Bible,' illustrating their deep immersion in Scripture.

they were men who were absolutely convinced that people are born again not of corruptible seed, but of incorruptible by the word of God which liveth and abideth forever, and that the Holy Ghost, though he works sovereignly, does not work in a vacuum. But he uses the truth as his instrumentality. It's obvious that their thought patterns were steeped in the exact phraseology of the English Bible. One is amazed how in one sentence there may be a phrase from some obtuse section of Obadiah and then a familiar phrase from John all woven into the very thought patterns of these men.

11:24 - 11:58 Read in full sermon

In this part of the sermon: The core of Puritan evangelism was its message, characterized by being eminently scriptural, deeply doctrinal, and beautifully symmetrical, avoiding the lopsidedness of modern…

Martin suggests that the Holy Ghost 'burned the very words of Scripture into their hearts' through devotional study, explaining the Puritans' ability to weave biblical language into their writing.

they were men who were absolutely convinced that people are born again not of corruptible seed, but of incorruptible by the word of God which liveth and abideth forever, and that the Holy Ghost, though he works sovereignly, does not work in a vacuum. But he uses the truth as his instrumentality. It's obvious that their thought patterns were steeped in the exact phraseology of the English Bible. One is amazed how in one sentence there may be a phrase from some obtuse section of Obadiah and then a familiar phrase from John all woven into the very thought patterns of these men.

11:24 - 11:58 Read in full sermon

In this part of the sermon: The core of Puritan evangelism was its message, characterized by being eminently scriptural, deeply doctrinal, and beautifully symmetrical, avoiding the lopsidedness of modern…

Martin uses the idiom 'let their slip show' to mean that Puritans were not afraid to openly preach doctrine in their evangelism.

Secondly, it was not only eminently scriptural, but it was doctrinal. They were not afraid. To let their slip show when they preached the Evangel.

12:40 - 12:51 Read in full sermon

In this part of the sermon: The core of Puritan evangelism was its message, characterized by being eminently scriptural, deeply doctrinal, and beautifully symmetrical, avoiding the lopsidedness of modern…

Martin references Bunyan's distinction between a hen's general cluck and a special cluck that gathers her chicks, illustrating the doctrinal distinction between the general and effectual call of the gospel.

When they dealt with sin, you knew what they meant. They talked either as sin, as moral rebellion against God bringing upon me legal guilt, or they talked about sin as that inherent depravity of nature which may be unfit for a heaven that was light and of God who is pure and of infinite holiness. And when they were done talking about sin, you knew what they meant. When they dealt with the atonement, even in the practical work like Bunyan's Pilgrim's Progress, doctrine is dealt with even when he talks about chickens.

13:10 - 13:44 Read in full sermon

The point: Use biblical theism as the basis of evangelism, ensuring people understand the God of the Bible before presenting atonement and forgiveness.

Martin uses the simple analogy 'horse is not cow' to clearly delineate the distinctives of Puritan evangelism from modern approaches.

Scriptural, doctrinal, symmetrical. But now, in what specific areas do we find their evangelism different from the evangelism of our day? John mentioned this morning that after you've painted the horse or drawn the horse, you draw a cow, and you say, horse is not cow. Well, tonight I want to say, horse is not cow.

17:09 - 17:32 Read in full sermon

The point: Use biblical theism as the basis of evangelism, ensuring people understand the God of the Bible before presenting atonement and forgiveness.

Martin quotes Alleine, describing how God's attributes 'burn against him in righteous indignation' for the unrepentant sinner, emphasizing the severity of God's wrath.

They knew that the concept of atonement, of reconciliation, of forgiveness, of justification, have absolutely no biblical meaning, apart from some basic understanding of the God of the Bible, who does justify, who does affect the reconciliation, and who does draw sinners to himself. And so they would use as the basis of their evangelism a biblical theism. You see this in Iliad, where he comes to that chapter on the miseries of the unconverted, and he expounds how every attribute of God is against the sinner in his unrepentant spirit. His holiness, his faithfulness, his justice, his purity. Unt...

18:35 - 19:59 Read in full sermon

The point: Use biblical theism as the basis of evangelism, ensuring people understand the God of the Bible before presenting atonement and forgiveness.

Martin references William Guthrie's teaching on four ways God calls sinners (sovereign gospel, from the womb, in death, and by prior law work) to contextualize the Puritan use of the law.

work, the Christian saving interest, is certainly in the stream of Puritan thought, says, as some of you may be aware, that God calls sinners four ways. Some he calls in a sovereign gospel way. Saul of Tarsus, breathing out threatenings and slaughters against the church on his way to Damascus, and God says, it's time for my eternal purpose and the salvation of this rebel to be realized. And so he speaks out of heaven, a burst of light, and down on the ground he goes. And when Paul writes about it later, he says, when it pleased God. That's the word of time. When it pleased God. To reveal his S...

19:59 - 20:44 Read in full sermon

The point: Employ the law of God as a necessary prerequisite to gospel proclamation, bringing sinners to a hearty sense of their guilt and depravity.

Martin quotes Bishop Ryle's comment on the thief on the cross: 'One that none may despair. Only one that none may presume,' illustrating the rarity and uniqueness of deathbed repentance.

it pleased God. A sovereign gospel way. Zacchaeus, a good illustration of it. Some God calls from the womb. John the Baptist, filled with the Spirit from his mother's womb. Some God calls in the hour of death. The thief on the cross. As Bishop Ryle says, there is one account in the Bible of a deathbed repentance. One that none may despair. Only one that none may presume. Only one. But there is one. But there's a fourth way that God calls sinners, and this is his more ordinary way, and it's by a prior law work. Now, some of the Puritans were divided on this. Some went into an unbiblical extreme...

20:44 - 21:46 Read in full sermon

The point: Employ the law of God as a necessary prerequisite to gospel proclamation, bringing sinners to a hearty sense of their guilt and depravity.

Martin uses the metaphor of God playing 'the chord of grace' in a sinner's heart, starting with the 'base note' of being poor in spirit, to explain the necessity of a prior law work.

He said, if you're going to have the real thing, it's got to start on the base note. One dear servant of God says, when God's about to play the chord of grace in the heart of a sinner, He starts with the base note. Isn't that the Beatitudes? Blessed are the what? Poor in spirit. That's where God starts His work of grace. And this is what Doddridge is saying. Therefore, still quoting, supposing you are persuaded through the divine blessing on what you before read to take it into consideration, I would now endeavor in the first place with all seriousness that I can to make you heartily sensible ...

22:20 - 23:05 Read in full sermon

The point: Employ the law of God as a necessary prerequisite to gospel proclamation, bringing sinners to a hearty sense of their guilt and depravity.

Martin quotes Joseph Alleine, 'sinner, I think this should go like a dagger to your heart to know that God is your enemy,' emphasizing the piercing nature of the law's conviction.

to make you heartily sensible of your guilt. There's all the difference in the world. Heartily sensible of your guilt. For I well know, still quoting, that unless you're convinced of this and affected with this conviction, all the provisions of gospel grace will be slighted and your soul infallibly destroyed in the midst of the noblest means appointed for mercy. End of quote. And thus using the law, they sought to show men that God stands as an angry judge and His wrath burns toward the sinner. His claims and throne rights have been denied, His laws spurned, and hence we stand under His wrath ...

23:05 - 23:57 Read in full sermon

In this part of the sermon: Martin details specific differences in Puritan evangelism, beginning with a vigorous biblical theism as its foundation, proclaiming God's attributes against the unrepentant…

Martin recounts Charles Spurgeon's refusal to speak at holiness conventions, explaining that Spurgeon believed his gospel secured both justification and sanctification, illustrating the Puritan-like holistic view of salvation.

And as the law demands, so no sinner will lay hold of an omnipotent Christ to change him in terms of what he is until he can say, foul and full of sin I am. Christ is a Savior from both. And the reason we've had this division of justification and sanctification and the root, the theological root of the whole deeper life movement is a failure to understand this. For having only presented man in his legal problem and Christ as a Savior from legal guilt, we've got to somehow fix up this guy who says he's got his legal problem solved but who's obviously living in the full expression of the corrupt...

25:32 - 26:48 Read in full sermon

The point: Apply truth discriminatingly, recognizing differences between the church and the world, true and false believers, and stages of spiritual growth.

Martin compares the Puritans' discriminating application of truth to a 'wise surgeon, or as an able doctor,' prescribing the right medicine for the right malady.

Why did he do this? Because he realized he had all twenty-two classes before him, if he had probably more than fifty or sixty people. And so he was concerned, as a wise surgeon, or as an able doctor, that he would prescribe the right medicine for the right malady. And they were discriminating in their application of truth.

29:42 - 30:02 Read in full sermon

In this part of the sermon: Puritan evangelism was marked by a discriminating application of truth, carefully distinguishing between the church and the world, true and professing believers, and different…

Martin uses the character of Talkative from Pilgrim's Progress to illustrate the danger of intellectual assent to doctrine without genuine heart change, and the need for discriminating application of truth.

Perhaps there's no treatise that is filled with this from beginning to end, like Pilgrim's Progress. How discriminating is that account of Talkative? My, you listen to Talkative talk about the free grace of God and imputed righteousness, and you say, that fellow's got it straight. The Holy Ghost is really talking.

30:02 - 30:20 Read in full sermon

In this part of the sermon: Puritan evangelism was marked by a discriminating application of truth, carefully distinguishing between the church and the world, true and professing believers, and different…

Martin uses the character of Ignorant to show the folly of self-assurance based on feelings rather than the objective standard of Scripture, highlighting the Puritan emphasis on self-examination.

When they begin to ask him, how do you know you're saved? He said, well, I know I must be because my heart tells me I am. But upon what basis does your heart tell you that it is? Because my heart tells me that it is.

30:57 - 31:06 Read in full sermon

In this part of the sermon: Puritan evangelism was marked by a discriminating application of truth, carefully distinguishing between the church and the world, true and professing believers, and different…

Martin describes Jonathan Edwards' sermon on hypocrites being deficient in secret prayer, illustrating how true Christians, aware of their depravity, continually pray, unlike hypocrites who only seek forgiveness and then cease.

Edwards' sermon, Hypocrites Deficient in the Duty of Secret Prayer, John Thornberry had some mimeographed copies of that, and I got it when I was with him some years ago down in Kentucky. And after reading that sermon, so discriminating. He speaks of this principle, that a true Christian, one who's had a real sight of his uncleanness and his spiritual bankruptcy, even after he knows his sins are pardoned, has much ground to continually come to God because he knows he's weak, his heart is a tinderbox of iniquity, and the world is full of sparks, and he comes to God again and again praying that ...

31:58 - 33:11 Read in full sermon

In this part of the sermon: Puritan evangelism was marked by a discriminating application of truth, carefully distinguishing between the church and the world, true and professing believers, and different…

Martin quotes a reader of Puritan works saying, 'oh, that I could be but one of so-and-so's hypocrites,' to illustrate the extreme thoroughness of Puritan self-examination, even if sometimes excessive.

Now, at this point, it might be well to give a word of warning, for no doubt some of the Puritans went too far in making fine distinctions which troubled the consciences of the sensitive, and were totally unheeded by the indifference. But if they went too far in this direction, God knows we've fallen so far short. I don't know who made the comment, but after reading one of the old Puritan works, someone said, oh, that I could be but one of so-and-so's hypocrites. You get it?

33:23 - 33:49 Read in full sermon

The point: Preach the whole Christ, offering Him as Prophet, Priest, and King, and demanding forsaking of sin and submission to His Lordship.

Martin quotes Joseph Alleine's classic statement that 'All of Christ is accepted by the sincere convert,' emphasizing the Puritan rejection of taking Christ by halves.

The concept of Christ being offered as prophet, priest, and king had apparently worked its way into the warp and woof of the thinking of the men of that age before it became embalmed in printer's ink through the efforts of the Westminster divines. Therefore, we see no attempts in Puritan evangelism to offer Christ as a savior from the penalty of sin while deliberately ignoring his claims as a sovereign and a lord, and his demands that we forsake the love and the practice of sin. The following statement by Ailean is a classic in this regard. Quote, All of Christ is accepted by the sincere conve...

34:21 - 34:58 Read in full sermon

The point: Preach the whole Christ, offering Him as Prophet, Priest, and King, and demanding forsaking of sin and submission to His Lordship.

Martin quotes Philip Doddridge's covenant for sinners, where one presents a 'blank' to God, desiring to be 'entirely thine,' illustrating the Puritan call for total submission to Christ's Lordship.

Jesus is a sweet name! But men do not love the Lord Jesus in sincerity. sincerity. They'll not have him as God offers him, a prince and a savior. They divide what God has joined, the king and the priest, whereas the sound convert takes a whole Christ, and takes him for all intents and purposes, without exceptions, without limitations, without reserve, for he's willing to have Christ upon any terms, willing to have the dominion of Christ as well as the deliverance by Christ. He says with Paul, Lord, what wilt thou have me to do? End of quote. In reading the covenants which Puritan evangelists e...

36:00 - 36:48 Read in full sermon

In this part of the sermon: The Puritans preached the whole Christ as Prophet, Priest, and King, never separating His benefits from His Lordship. They called for sincere converts to accept Christ entirely…

Martin quotes Joseph Alleine's words for a seeking sinner, expressing full submission to Christ as King and God, and trusting in His merits, reinforcing the 'whole Christ' concept.

I cheerfully present thee with a blank, entreating thee that thou wouldst do me the honor to signify upon me what is thy pleasure. Teach me, O Lord, what you'd have me to do, for I desire to learn the lesson, and to learn it that I may practice it. End of quote. Again, hear the words which Eileen puts into the mouth of the seeking sinner, quote, therefore I bow my soul unto thee, and with all possible thankfulness.

37:11 - 37:34 Read in full sermon

The point: Sound a clear, unambiguous clarion call to repentance, emphasizing a radical change of master, work, and life's direction.

Martin uses the metaphor of a 'clarion call' from a trumpet with a 'certain note' to emphasize the need for a clear, unambiguous proclamation of repentance in evangelism.

Now, in the fifth place, another distinction was their clarion call to repentance. Now, when I use the term clarion call, I'm not using it for semantic embellishment. I'm using it purposely. Paul says in 1 Corinthians chapter 14, if the trumpets sound an uncertain note, how shall they prepare themselves to battle? You want to get the pitch? You want to get the pitch? You want to get the pitch? You want to get the pitch? You want to get the pitch?

38:42 - 39:08 Read in full sermon

In this part of the sermon: Puritan evangelism featured a clear, unambiguous call to repentance, understanding it as a radical change of master, work, and life's direction. They believed repentance was a…

Martin shares a personal story of teaching his five-year-old son 'Come Thou Fount,' contrasting a clear, simple tune with an embellished orchestral arrangement, to illustrate the need for a clear, unadorned message of repentance.

And in this area of repentance, the Puritans sounded a clear note. I try to take my five-year-old son with me whenever possible, and sometimes when I go to the hospitals, I put him in the car, and he even likes to listen to John Bunyan on the little recorder, too. He said, Daddy, turn on Pilgrim's Progress. And as we're traveling around, sometimes we learn hymns together, and I was trying to teach him the hymn, Come Thou Fount of Every Blessing.

40:43 - 41:08 Read in full sermon

Driving home: It is not enough to mend the old house, but pull down all and build new on Christ, the rock and sure foundation. It's not to mend somewhat in a carnal course of life, but to mortify the flesh and live after the Spirit. I…

Martin quotes Richard Baxter's powerful description of conversion as not merely mending the old house but pulling it down and building anew on Christ, emphasizing its radical, life-altering nature.

The example of St. Paul was assiduously followed in Acts 20, 21. Repentance toward God, faith toward Christ. Hear the call of Richard Baxter, quote, It is not enough to mend the old house, but pull down all and build new on Christ, the rock and sure foundation.

42:51 - 43:07 Read in full sermon

In this part of the sermon: Puritan evangelism featured a clear, unambiguous call to repentance, understanding it as a radical change of master, work, and life's direction. They believed repentance was a…

Martin uses the analogy of a rich man's business acumen to argue that if salvation were merely nodding to facts to avoid hell, rich men would be most likely to convert, highlighting that true salvation involves forsaking lust and bowing to Christ's sovereignty.

Isn't it? Isn't it? I thought about it along this line. A man's usually rich because he knows how to handle money and make money, right?

46:29 - 46:34 Read in full sermon

Driving home: Never think you can convert yourself. If you would ever be savingly converted, you must despair of doing it in your own strength. It is a resurrection from the dead, a new creation, a work of absolute omnipotence.

Martin quotes Richard Baxter on conversion being 'another kind of work than most are aware of,' emphasizing its profound, comprehensive nature as a new creation.

Listen to Baxter as he says, Quote, O sir, Conversion is another kind of work than most are aware of. It is not a small matter to bring an earthly mind to heaven, and to show man the amiable excellencies of God, till he be taken up in such love to him that can never be quenched, to break the heart for sin and make him flee for refuge to Christ, and thankfully embrace him as the life of his soul, to have the very drift and bent of his life changed so that a man renounces that which he took for his happiness, and places his happiness where he never should have it. Quote, And lives not to the sam...

47:57 - 48:41 Read in full sermon

The point: Do not usurp the office of the Holy Spirit in evangelism; trust Him to do the work of conviction, illumination, drawing, and assurance.

Martin quotes Joseph Alleine stating, 'Never think you can convert yourself... It is a resurrection from the dead, a new creation, a work of absolute omnipotence,' underscoring the supernatural magnitude of conversion.

The following is but one of many that I could quote. Quote, Never think you can convert yourself. If you would ever be savingly converted, you must despair of doing it in your own strength. It is a resurrection from the dead.

48:49 - 49:00 Read in full sermon

The point: Do not usurp the office of the Holy Spirit in evangelism; trust Him to do the work of conviction, illumination, drawing, and assurance.

Martin criticizes modern evangelism for being 'so arranged that if God the Holy Ghost didn't come within a hundred miles, you still have something to show,' illustrating its self-sufficiency and lack of dependence on God.

There is a continual attempt and an actual, it seems, though I would not impute false motives to this, some men probably do it in ignorance, but it seems to be a studied attempt to have everything so arranged that if God the Holy Ghost didn't come within a hundred miles, you still have something to show when you're done.

50:28 - 50:47 Read in full sermon

The point: Do not usurp the office of the Holy Spirit in evangelism; trust Him to do the work of conviction, illumination, drawing, and assurance.

Martin uses the metaphor of not 'garnish[ing] the cross with beautiful flowers and cover[ing] ragged, jagged splinters' to describe Paul's unadorned, powerful preaching, emphasizing reliance on God's power.

Fear. Trembling. And I wasn't going to garnish the cross with beautiful flowers and cover ragged, jagged splinters. He said, I was going to come with a message and a method to the natural heart that unless my God broke out of heaven and I go out of time, a miserable failure in a...

51:22 - 51:51 Read in full sermon

In this part of the sermon: The Puritans viewed conversion as a profound, supernatural work of omnipotence, not a momentary decision. They consciously avoided usurping the Holy Spirit's office, trusting Him…

Martin paraphrases Joseph Alleine's prayer, 'Oh God, choose my arrows for me. Lord, thou can break through,' illustrating the Puritan dependence on God to pierce the sinner's heart.

But you read Eileen at the outset of this book. He says, Oh God, what shall I do? The sinner is dead. His ears are deaf.

52:19 - 52:25 Read in full sermon

In this part of the sermon: The Puritans viewed conversion as a profound, supernatural work of omnipotence, not a momentary decision. They consciously avoided usurping the Holy Spirit's office, trusting Him…

Martin critiques a 'cute little syllogism' used in modern evangelism ('You admit you're a sinner? Yes. Christ deceives sinners? Yes. You've got it.') to highlight its superficiality and lack of spiritual depth.

They didn't use this cute little syllogism. You admit you're a sinner? Yes. Christ deceives sinners?

52:56 - 53:00 Read in full sermon

Driving home: I said, yes, son, he's promised. If you ask, you'll receive. If you seek, you'll find. And he said, Daddy, you can't tell me when he's done it, but he'll tell me, won't he?

Martin shares a precious story of catechizing his son, who asks God for a new heart and trusts God to tell him when it's done, illustrating a profound, biblical understanding of regeneration and dependence on the Holy Spirit.

But believe me, you've got it. Didn't do it. They shut men up. They shut men up to God until he told them.

53:03 - 53:10 Read in full sermon

The point: Refuse to create an impression that any overt act is to be identified with the inward reality of grace; instead, direct people to seek God.

Martin recounts his refusal to create an impression of inward grace through overt acts in meetings, instead directing people to seek God, demonstrating his commitment to genuine, Spirit-wrought conversion.

I've been privileged to be in meetings where the Spirit of God has been pleased to come and people have been under conviction, sometimes where there's been visible evidence of tears and deep concern. And I refuse to create any impression that any overt act was to be identified with the information of the inward reality of the reception of grace. And so I wouldn't call them down an aisle or to a room but tell them to seek God. And if they had questions and needed help to get more light to come, then we'd stay there until the break of day.

54:28 - 54:58 Read in full sermon

The point: Communicate the gospel reasonably, addressing men as reasoning creatures and appealing to their understanding and conscience.

Martin quotes a comment on Doddridge, stating he 'addresses the intellect to shame his readers for their unreasonable neglect of God,' illustrating the Puritan method of appealing to reason and conscience.

Now those are just the two basic things that I have. When one reads the evangelism of the Puritans, he's struck with the fact that they're addressing men as reasoning creatures. They did not come to the unregenerate man with a barrage of pressure directly upon his will, but they are seeking to move the man by way of his understanding. As someone has pointed out in his comment on Doddridge's classic quote, Doddridge addresses the intellect to shame his readers for their unreasonable neglect of God.

56:42 - 57:10 Read in full sermon

The point: Reason with sinners about thorny questions like election, tearing away every excuse so they stand inexcusable before God.

Martin quotes Joseph Alleine reasoning with sinners about election, urging them to 'Prove your conversion and then never doubt your election,' and to 'set to repenting and believing,' demonstrating the Puritan approach to removing mental barriers.

The Puritans even dared to answer some of the thorny questions relative to the doctrine of election when they were proclaiming the evangel. Convinced as they were that every excuse should be torn from the hand of the sinner so that he stands inexcusable before God, it's not surprising to find Aileen reasoning with the sinner in the following manner, quote, you begin at the wrong end if you dispute about your election. Prove your conversion and then never doubt your election. If you cannot prove it, set upon a present thorough turning.

57:47 - 58:14 Read in full sermon

The point: Reason with sinners about thorny questions like election, tearing away every excuse so they stand inexcusable before God.

Martin quotes, 'they who will not feed on the plain food of the word should be choked with the bones,' emphasizing the consequence of rejecting clear biblical truth.

It is just as one has said, they who will not feed on the plain food of the word should be choked with the bones. Whatever God's purposes may be, I'm sure his promises are true. Whatever God's purposes may be, whatever the decrees of heaven may be, I'm sure that if I repent and believe, I shall be saved. And that if you do not repent, you'll be damned.

58:50 - 59:09 Read in full sermon

In this part of the sermon: Puritan evangelism was characterized by reasonable and affectionate communication. They addressed men as reasoning creatures, appealing to their understanding and conscience, even…

Martin uses the metaphor of beating 'every bush behind which a sinner hides' with the 'stick of divine truth' to illustrate the thoroughness of Puritan reasoning in exposing sin.

And so they reasoned with the sinner. They did as one eminent servant of God said we must do. We must grow with the stick of divine truth and beat every bush behind which we go. Behind which a sinner hides until, like Adam who hid, he stands before God in his nakedness.

59:22 - 59:38 Read in full sermon

In this part of the sermon: Puritan evangelism was characterized by reasonable and affectionate communication. They addressed men as reasoning creatures, appealing to their understanding and conscience, even…

Martin references Nathan confronting David with 'thou art the man' to illustrate the Puritan practice of specific naming of sins and direct application, rather than general statements.

Then he says this when he starts chapter 4. While we keep aloof in general statements, he's given those 10, yes, he's given the 10 outward marks, the 12 inward marks, and now he says, while we keep aloof in general statements, there's little fruit to be expected. It's the hand fight that does the execution. David is not awakened by the prophets hovering at a distance in parabolical insinuations.

60:06 - 60:31 Read in full sermon

The point: Be enterprising in love for sinners, using every legitimate tool and means (like specific naming of sins and pressing questions) to wound their hearts for God.

Martin quotes Joseph Alleine's probing questions like 'Is it a reasonable thing for you to contend against the Lord?' to demonstrate the Puritan method of forcing conscience to work.

Is it a reasonable thing for you to contend against the Lord? Is it reasonable that an understanding preacher should lose, yea, live quite against the very end of his being? Is it reasonable? Does it make sense?

61:11 - 61:24 Read in full sermon

The point: Be enterprising in love for sinners, using every legitimate tool and means (like specific naming of sins and pressing questions) to wound their hearts for God.

Martin uses the analogy of rescuing men in a 'dire physical plight' to argue that if we love sinners, we will be enterprising to learn and use every legitimate tool to 'stab and wound a sinner's heart.'

And if I love sinners, I'll be enterprising to find every legitimate tool that the Holy Ghost has given me to somehow stab and wound a sinner's heart that God might bring him to himself. And a man tells me he loves souls and just goes on week after week saying a few, naming a few sins and only categorizing people in big general globs and not seeking to be discriminating, that man has no love for souls. Now the ability to do this may be somewhat varied according to gifts, experience, background, but if there isn't a burning attack to do it, it's because we've got a cold and we don't love sinner...

62:08 - 63:26 Read in full sermon

The point: Be enterprising in love for sinners, using every legitimate tool and means (like specific naming of sins and pressing questions) to wound their hearts for God.

Martin tells an extended, vivid story of Paul adapting his approach (putting away his 'ham sandwich' for a Jew) to 'become all things to all men,' illustrating the principle of enterprising love in evangelism without compromising the message.

And the same Paul said both. Why did he do it? Love is enterprising. As I said to my people, put in that 20th century vernacular when Paul saw a man over there, first thing he wanted to get was his ears.

63:26 - 63:41 Read in full sermon

The point: Preach with affection and passion, feeding the mind with solid substance and moving the heart with warmth, relying on the Holy Spirit to ignite the words.

Martin shares his experience of weeping halfway through a sermon that had no emotional stories, attributing it to the Holy Spirit's power making the doctrines of grace warm and affecting, illustrating the ideal of affectionate preaching.

Isn't it? That's what our brother Ernie was talking about. Substance, but warm overtones of truth. And wasn't God good to give us a living demonstration of it last night?

65:21 - 65:34 Read in full sermon

Driving home: When I have shot and spent all my gospel bullets and have none left and little effect seems to be made upon my hearers, I then put myself in the gun and shoot myself at them.

Martin quotes Charles Spurgeon saying, 'When I have shot and spent all my gospel bullets... I then put myself in the gun and shoot myself at them,' illustrating the ultimate act of impassioned pleading in evangelism.

He conveys this desire in the painstaking care with which he pursues the sinner into every corner of his carnal confidence. Isn't that good? Pursues the sinner, to keep after him into every corner of his carnal confidence. When one is reading, done reading Aelian's Alarm, he's struck again with the clear application of this principle enunciated by Charles Spurgeon when he said, quote, I wouldn't be in if I didn't have one quote from Spurgeon.

66:52 - 67:18 Read in full sermon

Driving home: When I have shot and spent all my gospel bullets and have none left and little effect seems to be made upon my hearers, I then put myself in the gun and shoot myself at them.

Martin recounts the story of Robert Murray McCheyne's old sexton telling a visitor to 'lean over the pulpit... now stretch out your arms... now weep again,' illustrating the profound, tearful affection that characterized McCheyne's ministry.

Robert Murray McShane wasn't a Puritan by name or by the time in which he was born, but in the doctrines he preached, in his discriminatory application of truth, the use of the law, he fits in here. Some of you perhaps have heard this story. Someone went to the church where he preached and saw such blessing of God and the old sextant was there who had been there when Robert Murray McShane was holding forth the word of life. And this man, awed by the sense that this was the place where there had been such mighty visitations of God, was looking at the different parts of the church and the old se...

67:37 - 68:13 Read in full sermon

The point: Utilize catechetical instruction as a means of evangelism, laying the 'logs of truth' in people's minds for the Spirit to ignite.

Martin uses the metaphor of a fireplace, where God's servants lay 'logs of truth' (instruction, catechizing) in people's minds, and God sends the 'fire of His own Spirit' to ignite them, illustrating the thoroughness and dependence on God in Puritan evangelism.

And the practice of catechizing was no small part of this thoroughness. I like to think of it in terms of a fireplace. And God says to us as His servants, lay the great logs of my truth in the minds of people. The fireplace is the human mind.

71:59 - 72:15 Read in full sermon