The Scriptural Preaching of the Gospel

This subject opens to us the master-spring of the effectiveness of the Ministry. The Writer desires to conduct the discussion with a decidi’d standard of truth, combined with due exercise of Christiaa forbearance. The Scriptural rule for preaching is — “If any man speak, let him speak as the oracles of God fforming all our discourses according to the sacred model, “as Moses was ordered to make all things according to the pattern showed him in the mount.”’ This rule implies great care to give to every point in the system, its just weight and proportion. Every man takes his own view of the truth of God. The bias of individual constitution or of circumstances, unconsciously places him in imminent danger of preaching either a defective or a disproportioned Gospel. Our rule will however frame itself into the determination of the Apostle — “not to know any thing among our people, save .Jesus Christ, and him crucified.”* This is the one mode of preaching that God has promised to bless: when ’ all our sermons’ (according to the. admirable injunction of Herman, Archbishop of Cologne) are ’ made to set forth and magnify Christ the Lord.’* Uniformity of sentiment upon this cardinal point has always marked the labour of faithful Ministers, and secured the Divine blessing upon their work; while

‘Bishop Reynolds’ Works, p. 149.

2 I Peter iv. 11. Beza’s note on 2 Tim. ii. 15, is an excellent exposition of this rule — ‘op6jroiii:tir,j — id cst, qui priinum omnium, quod ad doctrinain ipsam attinet, nihil praeterinittat, quod diecndum sit; nihil etiain adjiciat de suo, nihil mutilct, discerpat, torqueat; delude spir tet diligentcr, quid fert auditorum captus, quicquid dcnicjue ad aediiicationem conducit.’ 3 Hebrews viii. 5.

3 1 Cor. ii. “2. We might refer, by the way, to this context, as giving a complete summary of the ministry — in its character, the testimony, of God — 1, in its doctrines, Christ crucified: — 2, in its spirit, conscious ireakness and humility: — 3, in its form, not with human uisdom: 1 — 1. in its power, the demonstration of the Spirit, 4. in its end, the estahlislunent of faith tipon God’s J’oitudation, h.

* Religious Consultation for a Christian Reformation. Herman, Archbiiihop of Cologne nnd Prince Elector, 1518. Some notice of this scheme of Reformation, drawn up under the direction of Bucer and Melancthon, is given in Scott’s Contlnualion of Milner, i. 377 — 379.

‘The Missionary Eliot’s word to young Ministers was — ‘Let there be much of Chriat a deficiency in this particular (as will presently be proved) is attended invariably with proportionate inefficiency.

Not that we would chime upon a name, as if it would operate with the magic of a charm. ‘Some men think, that they preach Christ gloriously, because they name him every ten ininutes in their sermons. But this is not (necessarily) preaching Christ.”* There is sometimes also a fastidious spirit, that would stamp as unevangelical every sermon, that has not Christ for its immediate subject. Now every part of the Bible contains the Gospel substantially, hut not formally. We must not therefore force unnatural interpretations on Holy Writ for the purpose of constantly introducing the name of Christ. As all the principles and duties of the Gospel bear a relation more or less direct to Him, their enforcement upon the round of this relation, is as strictly conformed to the Apostolic pattern, as would be the most complete exhibition of his sufferings and death. * Only let us be careful, that his name throws life and glory upon all our Ministrations, and that every sermon tends to draw sinners to him, and to establish Christians in their consistent profession. The Acts furnishes the model of preaching in popular addresses — the Epistles in more didactic instruction.

But let not this exclusive scheme be supposed to cramp our system within the narrow range of a few points in theology. We might as well speak of a village that has no road to the metropolis, as of a point of Christian doctrine, privilege, or practice, that has no reference to Christ crucified. How does the first chapter to the Ephesians endear this beloved name, as the medium of “all spiritual blessings I”^ How does every heavenly doctrine and privilege throughout the Epistle — every personal and relative obligation — draw its quickening influence from this source! How naturally do the Apostles introduce their Master jn the midst of discussions apparently the most irrelevant !< So clearly does this point form

in your Ministry. (Mather’s Lifp.) ‘Exhibit,’ said Mather to his Student and Pastor, (p. 180) ’ as much as you can of a glorious Christ: yea, let the motto upon your whole Ministry be — “Christ is All.” Let your Sermons be dyed in the blood of the Redeemer,’ was the strono; language of a celebrated Divine. (Skelton.) ‘Persons,’ as Mr. Romaine once observed to a friend of the ^Vriter, ’ wonder that we are always preaching Christ; but the truth is, that we have nothing else to preach about.” Preach Christ,’ said a venerable Minister to a young brother. ‘I have,’ was the reply. ‘Then preach him again. Be always on it. Let every thing be in connection with it.” Cecil’s Remains.

2 If Eph. iv, v, vi, are not a component part of the preaching of Christ crucified, the Apostle was inconsistent with his own .rule — 1 Cor. ii. 2.

3 Verses 3 — 14.

4 Such as the duties of husbands, Eph. v. 25; servants, 1 Peter ii. 18 — 25; the sin of evil speaking, Titus iii. 2 — 6; matters of Ecclesiastical discipline, 1 Cor. v. 7. The impetuosity of feeling in the sacred writers was so skilfully controlled, that their transitions arc equally unexpected, natural, and graceful. ‘Let the serious Christian observe the exquisite skill, which here and every where conducts the zeal of our inspired writer the centre of a widely extended circle’ — embracing all that is honourable to God, and profitable to man — all the delightful ways of Divine faithfulness and love, and all that concerns our character, our professions, our privileges, our obligations, our hopes and prospects for eternity! The resolution, therefore, to know nothing — to preach nothing — and to glory in nothing else, marks a mind equally enlarged in its compass, and scriptural in its apprehensions. It sets forth Christ to our people, as a remedy commensurate with the eviJ — enough for all, and proposed to all. And skilfully to accommodate all our various topics to this one point, is a lesson we must be learning all our lives. And truly is it worth all our labour to learn it more perfectly, and to practise it more effectually.

An appeal to facts will prove the beneficial and permanent results from this exclusive Ministry. It was this, which so eminently attested the Apostolic commission, “with the demonstration of the Spirit, and with power,”^ and which, during the successive ages of the Church, kept the light burning in the candlesticks, like the sacred fire upon the altar, never wholly extinct. Popery was successfully resisted at the era of the Reformation with the same weapon. When the Moravian Missionaries first explained to the sottish Greenlanders the nature and perfections of God, and his just claims upon his creatures, the poor heathen were bound up and frozen, like their own icy mountains. But in reading to them the affecting scenes of Gethsemane and Calvary, their hearts began to melt in tenderness, contrition, faith, and love. They begged to have the story repeated, and it was to them as “life from the dead.”3

The odes of Pindar are celebrated for their fine transitions, which, though bold and surprising, are perfectly iKituial. We have in this place (1 Cor. v. 7.) a very masterly stroke of the same beautiful kind. The Apostle, speaking of the incestuous Corinthian, passes, by a most artful digression, to his darling topic — a crucified Saviour. Who would have expected it on such an occasion 1 Yet, when thus admitted, who does not see and admire both the proyricty of the subject, and the deUcacy of its introduction V Hervey’3 Theron and Aspasio, I)ialogue III.

1 Matthew Ilenry, speaking on the importance of preaching Christ, beautifully remarks — Though ’ the scri])tures are the circumference of faith, the round of which it walks, and every point of which comj)ass it toucheth; yet the centre of it is Christ. That is the polar star, on which it resteth.’ — Williams’ Life, p. IID. In fact this is the true teaching of the solar system, bcirirtning with the Sun. Nothing is understood till the great centre of light is set forth and brought to our apprehensions.

2 Compare 1 Cor. ii. 2. ut su[)ra, with .Vets of the .Apostles, passim.

3 Crantz’ History of Greenland. In North America the same effects were produced upon widely different subjects. The following was the touching account given of himself by the first convert — ^’ Brethren,’ (said he) ‘I have been a heathen, and have grown old among the heathen; therefore I know how heathens think. Once a preacher came and explained to us that there was a God: We answered — ‘Do.-^t thou think us so ignorant as not to know that?’ Another preacher began to teach us — ‘You must not steal, lie, nor get drunk,’ &c.: Vc answered, ‘Thou fool, dost thou think that we don’t know thatT And thus we dismissed him. Afler a time, brother Christian Henry Rauch, came into my hut, and sat dov’n by me. He spoke to me nearly as follows: ‘I come to

Brainerd gives the same account of the special Divine influence upon the simple exhibition of this all-powerful subject to the heathen Indians. ‘This was the method of preaching, which was blessed of God for the awakening, and, I trust, the saving conversion, of numbers of souls, and was made the means of producing’ a remarkable reformation among the hearers in general.^^ So true is it, that we must preach the Gospel, in order to reform the World.

The valuable lives of Mr. Walker of Truro,^ and Mr. Milner of Hull,^ nearer to our own time, and in our own Church, speak to the same point. Their diligent, conscientious, and exemplary labours, grounded on an erroneous scheme of Christian doctrine, were wholly unproductive; while with a subsequent more enlightened Ministration, the most happy success attended them. The late Dr. Conyers also, when labouring in an extensive manufacturing parish in Yorkshire, was reported to the Society for propagating the Gospel, ’ as the most perfect example of a parish priest, which this nation, or perhaps this age has produced.’ Yet his utmost success was a restraint upon outward irregularities. But under a new character of preaching, the root of sin was attacked; and principles of life, holiness, and love, hitherto unknown, were displayed. His people were not only reformed, but converted. Multitudes were “the seal of his Apostleship in the Lord,”* and united themselves to his church; and ’ the unlearned and the unbeliever reported, that God was in him of a truth.’*

Nothing but the truth of the Gospel can be instrumental to the conversion of souls. Any wilful suppression — or any compromising statement of truth, dishonours the Holy Spirit in his own special office,’ and therefore restrains his quickening influence. Many earyou in the name of the Lord of heaven and earth. He sends me to let you know, that he will make you happy, and deliver you from the misery in which you lie at present. To this end he became a man, wave his life a ransom for man, and shed his blood for us.’ I could not forget his words. Even while I was asleep, I dreamt of that blood which Christ shed for us. I found this to be something different from what I had ever heard, and I interpreted Christian Henry’s words to the other Indians. Thus, through the grace of God, an awakening took place among us. I say, therefore, brethren — Preach Christ our Saviour, and his sufferings and death, if you would have your words to gain entrance among the heathen.’ — Loskiel’s Missions to the North American Indians.

1 Appendix I. to Brainerd’s Life — a most important document for the Christian Minister or Missionary.

2 Prefixed to his Lectures on the Church Catechism, pp. xxiv. &c. &c. See also a more full and interesting life lately published by the Rev. Edwin Sidney.

3 Prefixed to his Sermons, pp. xxiii. &c. 1 Cor. ix. 2.

5 Comp. Ibid. xiv. 23 — 25; and see an interesting sketch in Newton’s Works, i. 562. 563. ‘We have long been endeavouring to reform the nation by moral preaching. With what effect 1 None — We must change our voice. We must preach “Christ and him crucified.” Nothing but the Gospel is the power of God unto salvation. Bishop Lav« ington’s Charges. 6 gge John xvi. 14, 15.

nest, affectionate, and diligent Ministers, are mourning over the palpable unfruitfulness of their work; without at all suspecting, that the root of the evil lies within themselves. Sincerity, earnestness, conscientiousness, and self-denial, when connected with a wrong or defective standard of doctrine or practice, are means utterly disproportioned to produce this moral miracle of a radical change. Bishop Horsley remarked — ‘It too often happens, that Ministers lose sight of that which is their proper office, to publish the word of reconcUintion.^^ And indeed, without this Ministry of reconciliation,^ it is of no avail to appear before our people. We might bestech them with tears — “Be ye reconciled unto God.” We might work upon their self-love. We might reason with them upon their folly. We might convince them by our arguments. They might listen to us, as to the sound of “one that playeth well upon an instrument.“^ But no abiding impression would be made. The drunkard, the swearer, and the devoted follower of the world would be alike uninfluenced.* But in lifting up the cross of Christ in our Ministrations, how does the Spirit of God, acting in his own office, delight to unveil the face of Christ, and to shed his animating glow upon this magnificent subject! Thus — thus only — by his Almighty agency applying the doctrine to the heart — do our people live, grow, and flourish. Thus do they become crucified to sin, separate from the spirit of the world; conformed to the image, and consecrated to the service, of God; brought to the present enjoyment of Christian privileges, and” made meet for the inheritance of the saints in light.’’^

1 Charges, p. 7. 2 Cor. v 19. 3 Ezck. xxxiii. 32.

4 This point is forcibly ilhistrated by our exquisite Christian poet, Cowper. Task, Book V. The result of this experiment, actually, but unilesijrnedly tried by a master-mind, is most candidly and explicitly stated in Dr. Chalmers’ Address to the inhabitants of Kilmany, pp. 40 — 13. See some valuable remarks in Bishop of Winchester’s Min. Char, of Christ, pp. 442, 443.

s ‘Were all these talents and excellences’ (alluding to the classic sages and orators,) ‘united in one man; and you were the person so richly endowed; and could you employ them all in everj’ sermon you preach; yet you could have no reasonable hope to convert and save one soul, while you lay aside the glorious Gospel of Christ, and leave it intirely out of your discourses. Let me proceed yet further, and say — Had you the fullest acquaintance, that ever man acquired, with all the principles and duties of natural religion, both in its regards to God and your fellow-creatures — had you the skill and tongue of an angel to range all these in their fairest order, to place them in their fullest light, and to pronounce and represent the whole law of God with such force and splendour, as was done to the Israelites at IVIolnit Sinai; you might jjcrhaps lay the consciences of men under deep conviction (” for by the law is the knowledge pf sin”); but I am fully persuaded, you would never reconcile one soul to God, you would never change the heart of one sinner, nor bring him into the favour of God, nor fit him for the joys of heaven, without this blessed Gospel which is committed to your hands.

The great and glorious God is jealous of his own authority, and of the honour of his Son Jesus. Nor will he condescend to bless any other methods for obtaining so Divine an end, than what he himself has prescribed. Nor will his Holy Spirit, whose office is to “glorify Christ,” stoop to concur with any other sort of means for the saving of sinners, where the name and office of his Son, the only appointed Saviour, are known,

Would we then set aside the inculcatioti of practical chhgatiMis? We shall soon take occasion to shew, that the Scriptural enforcement of moral duties is no less necessary than doctrinal statements, for the completeness of our public Ministrations. ‘The Gospel is irradiated with Divine holiness, as it is enriched with the glory of Divine grace. Some however, ’ preach the icy morality of Plato, Seneca, and AureUus, and plainly declare by their practice, that they think Cicero and Socrates better preachers than the Saviour and his Apostles.’* We must therefore maintain the spiritual ineffic-^cy of mere lectures on morality, irrespective of the Gospel. If they convert the brute into the man, they will never accomplish that higher and indispensable change, of converting the man into the saint. All morality, not engrafted upon the stock of faith, is the futile attempt to improve the fruit, without “making the tree good.” No man ever preached more morality than St. Paul; but it was always upon the basis of Evangelical doctrine. It is the man grafted into Christ, that ‘• blossoms and buds, and fills the face of the” little ‘“world” in which he moves “with fruit.”

‘Christ crucified is God’s grand ordinance.’^ No souls, therefore, can be won to him, except by setting forth his name, work, and glory. Christian stedfastness is, when our flock have so ‘• received him, as to walk in him, rooted and built up in him, and established in the faith.“* Archbishop Seeker warned his Clergy — ‘We have in fact lost many of our people to sectaries by not preaching in a manner sufficiently Evangelical ;* and shall neither recover them from the extravagancies into vrhich they have run; nor keep more from going over to them, but by returning to the right way —” declaring all the counsel of God; and that principally, “not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” ’ xA.nd again — ‘If you have preached a considerable

despised, and neglected. It is the Gospel alone, that is the power of God to salvation. ‘If the Prophets will not stand in his counsel, nor cause the people to hear his way. they will never be able to turn Israel from the iniquity of their wa’s, nor from the evil of their doings — Unless, therefore, you have such an high esteem for the Gospel of Christ, and such a sense of its Divine worth and power, as to take it along with you in all your efforts to save souls, you had better lay down your Ministry, and abandon your sacred profession; for you but spend your strength for nought, and waste your breath in empty declamation.’ Watts’s Humble Attempt, pp. 30, 31, 38.

‘Sect. iii. Dwight’s Sermons. Vol. ii. 45~.

3 Cecil’s Remains. Col. ii. 6, 7.

5 Bishop Home remarked to the same purport — ‘JIany well-meaning Christians of this time thirst al’tcr the doctrine of the gospel, and think they have heard nothing unless they have heard of salvation by Jesus Christ, which is what we properly call the Gospel; and if they do not hear it in the discourses from our pulpits, where they expect to hear it, tlietj are tempted to tcander in search of it to other places qfirorship.’ Qu. Is the defalcation of our people to sectaries, however to be lamented, the whole, or even the chief responsibility connected with a defective tone of preaching “? “My people are destroyed for lack of knowledge.” Hosea iv. 6.

time in a place, and done little or no good, there must in all probability be some fault, not only in your hearers, but in you, or your sermons. “For the word of God,” when duly dispensed, is to this day, as it was originally, “powerful, and sharper than a two-edged sword.” Inquire then where the fault may be.’*

The correct view of Scripture Preaching implies that it be full and distinct in its statements, unctional in its tone, popular in its mode of address, experimental in its sympathies, direct and practical in its enforcement — in fine — deeply impregnated with the very language and spirit of Scripture, so that we may be able to tiun to oiu” people with a warranted confidence, and say — JVe have the viind of Christ. Let a man so account of us, as of the ‘’ Ministers of Christ, and stewards of the mysteries of God.”* AYe will now pursue this subject in some of its more important details.

•I. — DOCTRINAL PREACHING OF THE GOSPEL.

We have shown, that “Christ crucified” is the soul of the Christian system. We now remark, that our preaching of this doctrine should be full and explicit. Let it comprehend within its circle the whole mystery of Christ, in his person, ofiices, and work; connected with the love of the Father, and the work of the Spirit, in every department of privilege, duty, promise, and hope. We do not always observe this large compass in Christian Ministrations. Many are confined to favourite doctrines, neglecting others of at least equal importance. Some are continually employed in detecting the delusions of a false profession; others, in fulminating the terrors of the law; others, in painting the awful condition of the unconverted; others, in general invitations to Christ; or in dispensing indiscriminately the promises and consolations of the Gospel; or in an abstract exposition of practical obligations. Some seem to forget, that the Church as well as the world needs a quickening Ministry. They withhold ‘• the deep things of God, searched and revealed by the Spirit”^ — if not altogether from their system — at least from their Scriptural prominence. Now in all these cases, there is a want of that entireness, so strongly bound up in our office — as angels, to keep close to our message; as ambassadors, to discharge our commission; as depositories, to be faithful to our

‘Charges, pp. 27(5, 2!)G. The Charges of the late Bishops Porteus and Barrington dishnctly advert to the same point. i 1 Cor. ii. IG. iv. 1. 3 1 Cor. ii. 10.

trust. Learning, wisdom, eloquence, gifts, make not a minister. “li! is required of stewards, that a man he found faithful. ‘’^^ We must declare our testimony without concealment — not indeed forcing ofTensive truths into undue prominence; yet not daring to withhold them in their Scriptural proportion — adapting our statements to the spiritual capacities of our people yet jealous, that we omit nothing from our own or our hearers’ disgust to particular doctrines; — ‘• not handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.”^

The guilt, corruption, and ruin of man by the fall — his free and full justification through faith in the atoning blood and meritorious obedience of the Redeemer — his adoption by faith into the family of God — the holy nature and evidences of this faith — the immediate agency of the Holy Spirit in the work of regeneration, progressive sanctification, and in all his offices of holy and heavenly consolation* — the harmonious working of the three Sacred Persons, each in his specified office, in the oeconomy of redemption — these are cardinal points in the Ministration of every “scribe instructed unto the kingdom of heaven.”

But important and glorious as are these views of the Gospel; yet to affirm, that they comprise the entire Gospel, is to put a part (though indeed a very considerable part) for the whole. To stop here, is to withhold much of the Divine revelation from our people, and to lower our statement from the Scriptural standard of truth. We ought to trace this river of infinite mercy to its source in the depths of eternity — in the bosom of God; “who hath called us, according to his own purpose and grace given unto us in Christ .Tesus before the world began.’*” This eternal purpose is not onlv an integral part of the scheme of salvation, but the fountain, from which all springs — the foundation, on which all rests and turns —

1 1 Cor. iv. 2. vii. 25. Mark the instances of Joshua, {ym. 35.) — Jeremiah’s commission, (xxvi. 2. with xhi. 4.) — our Lord’s appeals concerning his public Ministry, (Psalm xl. 9, 10. John XV. 15. xvii. 8.) — the angel’s message to the apostles, (Acts v. 20.) Paul’s testimony before the church, (Acts xx. 26, 27.) ‘Who is a true and faithful steward? (asks Latimer in his honest ‘-plainness of speech”) — ‘He is true, he is faithful, that coineth no new money, but seekoth it ready coined of the good man of the house; and neither changeth it, nor clippeth it, after it is taken to him to spend, but spcndeth even the self-same that he had of his Lord; and spendeth it, as his Lord commanded him.’ Sermon on Luke xvi. 1, 2.

2 Comp. Mark iv. 33. with 1 Cor. iii. 1 — 3. Heb. v. 11 — 14.

3 2 Cor. iv. 2. with ii. 17.

* Is the Gospel always set forth in its true character, ais” the Ministration of the Spirit?’’ (2 Cor. iii. 6 — 8.) Are the offices of the Spirit — especially as the efficient cause of a behaving reception of Christ — generally exhibited in their full Scriptural glory and necessity 1 In giving due honour to this Blessed Person, we may hope that he will honour us, by exerting that power, which we have distinctly and dutifully ascribed to him.

5 2 Tim. i. 9.

the assurance by which all is confirmed. All the rest, however desirable and however desired, present nothing to secure their attainment, but the mutable will of the creature — the will of a mind that is “enmity against God” — to secure reconciliation with him and happiness in him. Our blessed Lord adverted to this primary source of grace, not only in his more confidential discourses with his disciples, but also in his public general instructions: referring the effectual application of his gospel to the Sovereign dispensation of his F^’ather.i The apostles in their system of didactic instruction to the Churches, set forth the same views with greater clearness of detail.*^ After this pattern, therefore, and in accordance with these statements, in declaring the freeness of the invitations of the Gospel, we must not hide the basis of our effectual calling.- In displaying the riches of grace, we must not forget to trace them to the sovereign pleasure of God.* We must enforce the obligations of holiness as connected with, and resulting from, the eternal designs of God.^ We need not fear but the tendency of these doctrines will be sound and holy, when we bring them forth in their due place and order, and with that strength and distinctness of statement, in which we find them in the sacred volume; avoiding forced and needless repetition, yet not shrinking from the manly tone of Scriptural decision; connecting these truths with every link in the chain of salvation; yea — with every step of Divine mercy, from its first origin in the mind of God, to its final eternal consummation, in order that God may be gloriified in all.

As to the mind of our Church upon this subject — Let any one study the Seventeenh Article; and he will find in it a full picture of electing love, as the source of our calling — of our obedience to the call — of our justification* — our adoption — our holiness’” — our Christian walk” — and our final happiness.’^ Surely she must have given this elaborate and accurate — this cautious but uncompromising statement, as a model to her Ministers for the presentment of this high and holy doctrine. And if it be (as she has described it) ’ full of sweet, pleasant, and unspeakable comfort to godi y persons,’ will not the exhibition of it be connected

1 John vi. at — 65; x. 2^1-^30.

2 See Epistles to the Romans and Ephesians. Throurjhout the former Epistle — and especially in the chapter of Christian privilege (viii.) electing love is exhibited in its full and prominent proportion.

3 John iv. 37. * Eph. i. 3 — 6. 2 Tim. i. 9.
5 Rom. viii. 29. Eph. i. 4. 2 Thcss. u. 13. 1 Pet. i. 2.

Rom. viii. 29. Eph. i. 4. 2 Thess. ii. 13. n Eph. ii. 10.

W John vi. 39: x. 28, 29; xvii. 24; Rom, viii. 30, with a large influence of Christian privilege and holy devoted-Dess,” flowing from its reception? And will not the want of its cheering beams and enlivening principles in our Ministry be sensibly felt — if not in the work of conversion, yet in a more languid growth in Christian sanctification, and especially in the want of that frame of mind, which above all others characterizes the felicity of heaven — an adoring view and acknowledgment of sovereisn grace Nothing so little deserves the character of a judicious statement, as to refrain from the full and- distinct declaration of the mind and word of God. It is the folly of preferring our foolishness to his unerring and infinite wisdom. ‘I dare not’ — said Mr. Richmond — ’ omit what God hath revealed to his Church; or call that useless or dangerous, which he requires me to believe and teach.’^ Indeed, we are bound to explain to our people, according to the light afforded us, every part of that book, which was designed for general instruction, and of which we are the ordained interpreters. The commission entrusted to us at our Ordination — ‘Take thou authority to preach the word of God,’* comprehends within its terms the full extent of the Evangelical system. .Judicious preaching therefore implies a clesir displa.y of even, Doctrine of the Gospel — in the statement, in the order, according to the proportion, and for the ends, in which we conceive it to be set forth in Scripture. If our imperfect apprehensions (for such are the most enlightened of them) prevent us from “declaring all the counsel of God;” let our sermons at least show that we “do not shun to declare it’”^ — that we keep it in view — that nothing is wilfully concealed. In this grand field of knowledge there is interminable range for perpetual progress.* Let it therefore be our aim, study, and prayer, so to “grow in grace and in the knowledge of Christ,” that our preaching may not only be true, but the truth — the whole truth — “the truth as it is in Jesus.” A correct system will lead us to set forth every truth bearing the stamp of Divine authority; connecting every part of it with some valuable end. A defective system will show itself in a restraint upon Christian doctrine or practical exhortation. Yet on the other hand, we must guard against overstatements, or an undue partiahty for individual points, which is equally unscriptural with an undue concealment.’’ Inferences, ap-

1 See the prominent place, which this doctrine seems to occupy in that magnificent passage, Rom. viii. 33 — 39.

2 See Rev. v. 9 — 14. 3 Life, p. 139. Ordination of Priests. 5 Acts XX. 27. 6 Compare Phil. iii. 10; with Eph. iii. 18, 19.

‘See some important remarks in the application of Mr. Scott’s Sermon on Election ad Perseverance.

parently legitimate, must be received with holy caution, except as they are supported by expUcit Scripture declarations. ‘Let us ever stop’ (as Professor Campbell reminds us) ’ where revelation stops; and not pretend to move one inch beyond it.’’

The study of the Apostolical Epistles will show, whether our course of instruction includes every “jot and tittle” of Scriptural truth, (casuistical questions excepted) delivered to the primitive churches. It will teach us, what to bring forth, and in what mode — to form alike the doctrine, the statement, and the terms, upon the inspired model — not giving abstract views of the doctrines of grace, but combining with them, after the example of the sacred writers.^ practical enforcement. It will mark also the error of avoiding the use of the terms, in which holy inspiration has clothed these deep and mysterious doctrines, (and in which our people find them in their own Scriptures) probably froin the fear of exciting disgust, misconception, or licentiousness; a well-intentioned, but unevangelical spirit, which adulterates the purity of the Gospel with man’s carnal wisdom.* It has been justly observed, that ‘a

1 On Systematic Theology. Lect. ii. Calvin’s statements upon this subject are sometimes marked by special wisdom and sobriety. Instit. Lib. iii. c. ‘2L § 3. 4. In the same spirit Bishop Ridley write.s to his fellow-martyr — Bradford — ‘In those matters’ (referring to election, on which Coverdale informs us, he wrote an excellent treatise) ‘I am so fearful, that I dare not speak further, yea, almost, none otherwise, than the very text doth, as it were, lead me by the hand.’ Fathers of the English Church, vol. iv. 249. The Writer desires to state his own views in the spirit of forbearance to his brethren. He is aware that difference must be expected to exist upon these deep and mysterious subjects, until the plenary effusion of the Spirit of light and love. He conceives, however, that none of us should suppose ourselves to be so entirely possessed of the ulwle truth as to be satisfied with present attainments. Every part of “the faith delivered to the saints,” is not equally distinct to every spiritual apprehension. More study and prayer may be expected to bring clearer views of truth, and increasing fulness, simplicity, and unction in the exposition of them. Much prejudice against these particular doctrines has doubtless arisen from a controversial and repulsive mode of statement, unconnected with that humility, watchfulness, holy devotedness. and enjoyment of Christian privileges, in which the Church rises to a higher tone of spirituality, and a fuller unction of the Divine Spirit is poured out. At the same time, the danger of attachment to human systems should make us scrupulously careful, that we “call no man” Master “upon the earth.” On the other hand, we must be equally careful not to oppose what we do not understand. We must watch against repugnarcc to the study of any particular portions of Scripture; which is the sure indication o. x wrong temper of heart — of a want of ■’ trembling at the word” — and of a disposition even to cancel what our proud hearts cannot receive. The Writer would therefore impress both upon his Calvinistic and Arminian brethren, the obligation of full and explicit statements of truth, as they are given in the Holy Scriptures. The bias of their own mind will indeed after all introduce some diversity of -statement. But God’s word will be honoured: they will be delivered from the guilt of the wilful suppression of truth; whatever difference may appear will not savour, as it too often does, of controversy; and while their respective views will more nearly approximate, their minds will be brought more into an harmonious and brotherly agreement. They will also be led to concede to each other that liberty, which, from a sense of fidelity to God, they severally claim for themselves; and, in conformity to the Apostolic rule, “whereto they have already attained,” they will learn to “walk by the same rule, ami mind the same thing.” (Phil. iii. 16.^

* Such as Romans xiv. 1 Cor. vii. viii.

3 See Deut. vii. 6; x. 15, 16; Rom. viii. 29; Eph. i. 4; ii. 10; 2 Thcss. ii. 13; 1 Peter i. 2.

Bishop Davenant remarks on this point — ‘Hoc advcrsatur hulc libertati, quae requifixed deference to any other example leads insensibly to partial representations of the Gospel, if not to absolute error.’’ We can only gain the confidence of our people, by embodying all the statements of their own Scriptures in our public Ministrations.

We sum up this point with Bishop Horsley’s forcible exhortation — ‘Pray earnestly to God to assist the Ministration of the word, by the secret influence of the Holy Spirit in the minds of your hearers: and nothing doubting that your prayers are heard, however mean and illiterate the congregation may be, in which you exercise your sacred functions, fear not to set before them the whole counsel of God. Open the whole of your message loithout reservation, that every one of you may have confidence to say, when he shall be called upon to give an account of his stewardship — “Lord, I have not hid thy righteousness within my heart; I have not concealed thy lovingkindness and truth from the great congrefiration.” ‘”^

Our doctrinal statements must also he simple. Our materials of instruction are sufficiently simple — sin and salvation — ruined man recovered by Christ. But it is of main importance, that the sinner’s way to Christ, like those to the cities of refuge, should be made plain. The “stumbling-blocks” of unbeli^f and self-righteousness must be ‘• taken up out of the way of God’s people. “^ The necessity of previous attainments of holiness must be discountenanced; an instant application to Christ upon the warrant of his word encouraged; the freeness of the invitations of the Gospel, and the willingness and sufficiency of the Saviour must be displayed: and finally, the certainty of acceptance to all that axe willing to •’ repent and believe the Gospel,” must be assured. “Repent and be converted.” “Believe and be saved.” “Look and live.” “Whosoever will, let him come.”^ We are not to commence with the outskirts of the Gospel, and so reason on step by step till we come to Christ — thus keeping the sinner waiting in the dark. He wants to see the king. There needs no Ion? ceremonial of approach from a distance. Let the great object be placed in immediate view. Every thing short of this is a grand impertinence.

ritur in Ministris Christi: quos oportet, non modo ipsam substantiam (ut ita loquar) et possessionem veritatis retinere; sed extremos etiam limites, et quasi confinia ejusdem, dt- /endere — in Col. iv. 4.

1 Bishop of Chester’s Apostolical Preaching, pp. 257, 258. Some valuable thoughts may be found in Macknight’s Esay I. — Prefatory to his Commentary on the Epistles.

2 Charges, p. 16. Need we remark how clearly this important advice and this divine example are opposed lo the doctrine of Reserve, lately promulgated in ‘The Tracts for the Times,’ (Tract 80.) a doctrine that fearfully obscures the glory and paralyzes the influence of the glorious gospel of the grace of God 1

Isaiah lvii. 14. 4 Acts iii. 19. xvi. 31. John iii. 14, 15. Rev. ixii. 17.

The sinner is dying, he is in instant, urgent, need of the physician and the remedy. The brazen serpent must be lifted up before him — not because he believes: but because he needs and that he may believe.

This is the Gospel in its freeness and suitableness. And this Scriptural simplicity in our instructions, will preserve us from paralyzing our Ministrations by tame and subordinate topics; like men, whom Bishop Reynolds aptly describes — ‘of an Athenian temper, “who spend all their time in nothing else, but either to tell or to hear some new”’ Theology; not contenting themselves with the wholesome form of sound woids, and the general harmony of orthodox doctrine — who direct all the studies and navigations of their minds unto Theologia incognita, to practise new experiments, and to make new discoveries. In things doctrinal to cry up new lights, and to amuse the people with metaphysical fancies, as if they were deep and heavenly mysteries; and in the mean time to neglect the preaching of duty, and the savoury and saving principles of repentance and new obedience, is a far readier means to make men question the truth of all that they learned before, than ever to attain any certain knowledge of the things which are newly taught them.’^

This spirit of simplicity will also preserve in us a holy reverence for every tittle of Scripture, and a holy jealousy of perverting a single particle. In expounding Scripture, we shall be led to adopt that interpretation, which seems most naturally to flow from Divine teaching; and which, if we belonged to no party in the Church, would appear to us to be the genuine meaning.

Our doctrinal instriietions must also be connected. No sermon can give the whole Gospel in detail. Yet it should give its subject, as a part of a connected whole, and in distinct relation to the whole system. Many important truths of the Gospel may be preached in a disjointed manner; and yet the Gospel itself, truly speaking, not be preached. The perfections of God, without a view of their harmony in the work of Christ — the purposes of God,

Sermon on Self-denial, Works, pp. 809, 810. After warning against ‘affectation of new senses and meanings of Scripture, and picking exceptions at the pious and solid expositions of other learned men’ — he adds this admirable advice — ‘Whenever we judge it needful to interpo.se any opinion or sense of our own, let us — First — do it with humility and reverence, and with reservation of honour and reverence unto others from whom we differ; not magisterially with an ivonta, as if we spake rather oracles than opinions. Secondly, let us take heed of departing from “the analogj* of faith,” and that “knowledge which is according to goclliness,”’ into diverticles of fancy and critical curiosity but let us resolve ever to judge those expositions best and soundest, which are most orthodox, practical, and heavenly, and most tendijig unto the furtherance of duty and godliness.’ unconnected with the fieeness and holiness of the Gospel — the glories of heaven, without a reference to Christ as the way thither — the power, defilement, guilt, and condemnation of sin, separated from the doctrine of salvation through Christ — the work of the Holy Spirit, unconnected with the atonement — holiness irrespective of union with Christ — his imputed righteousness disunited from his imparted righteousness — the reception of him by faith, without its active working in the renewal of the heart — the exhibition of the promises, separated from the duties; or of the duties, independent of their constraining motives — these may be severally portions of the Gospel; but, being broken off from their Scriptural connexion, they do not constitute the preaching of the Gospel. These broken fragments of truth cannot produce that solid foundation and superstructure of Christian doctrine, by which the temple of God is raised. Misplacing of the truths of the Gospel, like confusion in the machinery of clock-work, makes the whole system go wrong. Disconnecting the operation of the Gospel from its principles, paralyzes all quickening influence. Important statements of practical truth, without a direct and immediate reference to Christ, produce, instead of “the pleasant fruits of the Spirit,” only “wild grapes,” or “dead works.” For as “faith without works is dead,” so works without faith are dead also.

It is possible therefore to preach much valuable truth essentially belonging to the Gospel, and yet not to preach the Gospel — to preach about Christ, yet not to preach Christ. There may be a want of that vital connection which links every part of the Divine system to the whole. Thus again we may forcibly set forth the importance of religion, without showing its true and spiritual character. Or we may be clear upon the point of the sinner’s ruin, and indefinite in explaining the remedy, and not constantly combining the one with the other. These defective statements (generally attributable to youth, inexperience, to an early bias, or to imperfect apprehensions,) mar the beauty and completeness of the Gospel, and enervate its heavenly power and demonstration. But we must not mutilate, suppress, or disconnect truth, because others have perverted it. We nmst not deny to the children their bread; because some may have adulterated it, or others (to use our Lord’s image) “cast it unto the dogs.”’ We must not withhold the “strong drink from him that is ready to perish,” or the “wine” of heavenly consolation from “those that be of heavy hearts,”^ because pome have intoxicated themselves by unseasonable mixtures. If 1 Matt. XV. 26. - Prov. xxxi. 5.

some poison their people, others may be in danger of starving them. How few, comparatively, are “pastors according to God’s heart, feeding his people with knowledge and understanding!’’* Revulsion is one of the indirect evils of unscriptural schemes. We forget that opposition to error, may be error; that (as has been wisely observed) ‘heresy is not to be cured by heresy, but by truth;’2 and that truth (as for example — the doctrine of election) may be so distorted in its statement, and dissevered from its connexion, as to become positive error. Half-statements also on either side are mis-statements; and it is of little moment to speak on some points ‘• with the tongues of men and of angels,” if on other points of considerable, if not of fundamental, importance, we speak indecisively, or under misconception.

We should be careful also, that our doctrinal statements he unfettered. In order to this, we must not be satisfied with a human medium of perception. We must search for ourselves. It is “in God’s light that we must see light.”^ And yet, in attempting to embrace the whole Scripture, and to aim at Bible preaching, it is extremely difficult to escape the bias of some theological system.* No such system however grasps the entire compass of truth; nor indeed can it be arranged without the smoothing of many rough edges, and the omission of many texts from fear of inconsistency. Christian integrity, therefore, will labour to state the doctrines of the Gospel, as they lie unfettered, though not unconnected, in the sacred volume. The system of Scripture (for doubtless there is a system of scriptural truth) embraces the sovereignty of God in perfect consistency with his universal equity, and the free agency of man untouched by his total depravity. And if our reason cannot discern or adjust the consistency of these seemingly opposite points, yet iaith will receive them both with equal simplicity, and state them both in the most unmeasured terms; leaving the harmonizing of them to the infinite wisdom of God. If God as a Sovereign “worketh all things after the counsel of his own will;” yet does his mercy flow freely, according to the faithful engagements of his covenant. He “divideth unto every man severally as he will.” He may give, or he may refuse. Yet he hath said — “Seek, and ye shall find;” and by this promise he hath engaged, that none “shall seek his face in vain.”* In the work of regeneration,

I Jer. iii. 15. 2 Cecil’s Life of Cadogan. 3 Psalm xxxvi. 9.

* Witsius thus solemnly warns his modest Divine — ‘Ec (Dei oracula) quovis, vel levissimo torquere modo, ut pripjuilieatis respondeanl hypothesibus, nefcu ac propenwdum $celi/) est.’ De Theoloo Modesto.

Matt. viL 7, 8, with Isaiah xlv. 19.

God is the only efficient mover. Man is entirely passive. Hence it seems to follow, that he is acted upon as a machine. Yet is he “drawn with the cords of a man.”’ No constraint is put upon his will.“^ Salvation is offered, not forced upon him. His free agency therefore is preserved, while the whole work from first to last is the grace of God.^ All is oi God, who works in setting us to work,* and whose rule of procedure is —” He that hath, to him shall be given.’’* Man is addressed as a rational agent. Though paralytic, he is commanded to walk. Though dead, he is called to “rise from the dead.”* He may come to Christ. He is invited to come. He is bound to come; and it is his sin, if he does not come; while at the same time his selfish unhumbled heart chains him under a moral inability to come, and leaves him without excuse. For it cannot be supposed, that his inability cancels his obligation; or that God will compromise with carnal men, by requiring any thing less than his just and absolute claim. But thus man is urged to acts, for which he has no inherent power. He is pressed with topics, which have a moral suitableness to interest his faculties, and move his natural affections: and in this constituted order of means, the sovereignty, grace, and power of God give life to the dispensation of his word. We deal with rational beings, capable of apprehending our message, and answerable for their reception of it. Let it be therefore comprehensive, simple, connected, and unfettered; and “the Lord will give testimony unto the word of his grace.”^

We have enlarged upon this subject from the decided conviction, that a Scriptural standard of doctrine is indissolubly connected with a corresponding elevation of holiness and privilege. To accommodate our statement to the philosophy of the hman mind in the hope of conciliating regard, is to forget the native enmity of the heart to the Gospel,* and the determined opposition manifested to the Ministry of the wisest and most attractive of all preachers.^ On this principle the Apostle would never have stumbled the Jew and the Greek by “the foolishness of the cross” — that is, he would never have brought “the power and wisdom of God” for their conversion to the Gospel.’” Indefinite and indecisive statements may

1 Hosea xi. 4. 2 ggg Psalm ex. .3.

3 Augustine well remarked — ‘Si non sit liberum arbitrium, quomodo damnabitur mundus 1 Si non sit graiia, quomodo servabitur V Nearly identical was Bernard’s language — ‘Si non sit liberum arbitrium, non est quod salvetur; si non sit gratia, non est unde salvetur.’ Epist. 46.

See Phil. ii. 12, 13. 5 Mark iv. 25.

6 Eph. V. 14. See this subject illustrated in the parable of the dry bones. Ezek. ixxvii. 1 — 10. 1 Acts xiv. 3.

8 John i. 5; iii. 19, 20; Rom viii. 7. 9 Matt. xi. 16 — 19; John xij. 37 — 4a

10 1 Cor. i. 22 — 24.

quiet the enmity of the heart, and may even bring our people to a certain stage of conviction; but they will never carry them to the main point, and will be dependent upon human energy alone for their success. ‘In these truths which we have ventured to present,’ (as Mather reminds his Student) ‘there are the articles, which the church either stands or falls withal. They will be the life of your Ministry, nor can the power of godliness be maintained without them. The loss of these truths will render a Ministry insipid and unfruitful; and procure this complaint about the shepherds — “The diseased ye have not strengthened, neither have ye brought again that which was driven away.” ‘^ “Simphcity, and godly sincerity” — not talent or eloquence — are the principles of our agency. One short sentence describes our system — “Christ is all, and in all.”* He is not only exhibited in the picture, but in the foreground — as the principal figure — where every part of the picture is subordinated, to give him that prominence and effect, which attract the eye and the heart exclusively to Him.^

The striking exhortation of Bishop Reynolds will fitly conclude the subject — ‘Studiously and conscientiously apply yourselves to this heavenly skill of spiritual preaching. So convince of sin — the guilt, the stain, the pollution of it, the curse and malediction, whereunto the soul is exposed by it — that your hearers may be awakened, and humbled, and effectually forewarned “to flee from the wrath to come.” So convince of the all-sufficient righteousness and unsearchable riches of Christ, the excellency of his knowledge, the immeasurableness of his love, the preciousness of his promises, “the fellowship of his sufferings, the power of his resurrection,” the beauties of his holiness, the easiness of his yoke, the sweetness of 1 is peace, the joy of his salvation, the hope of his glory — that the nearts of your hearers may burn within them, and they may “fly, like doves unto their windows,” for shelter and sanctuary into the

1 Mather’s Student and Pastor, p. 185. 2 Col. iii. 11.

3 Bowies gives some cogent reasons for this full exhibition of Christ in our Ministry. —

1. Because in him is our only hope of salvation, Acts iv. 12; John xiv. 6. 2. Because he is the scope of the whole Scripture, the whole range of truth being employed — either (like the Mosaic oeconomy.) “to bring us to him” — or to describe him as if before our eyes — or to lead us to communion with him by the outward and inward means — or lastly, that we might walk worthy of him. 3. Because all the first Ministers of the Gospel unite in giving him the pre-eminence in their INIinistrations — John the Baptist, (John i. 29.) Phihp, (Acts viii. 5.) Paul, fActs ix. 20. 1 Cor. ii. 2. Eph. iii. 8.) 4. Because all our works except they be graflcJ on him, are no better than splendid sins. (John xv. 4, 5.) Lib. ii. c. 8. Again, 1. From the dignity of his person, (Col. ii. 3, 9. Cant. v. 9 — 16.) fitting him, as God and man, to be our Redeemer and the ground of our faith.

2. From his office as Mediator between God and man on our account. 3. From the inestimable blessings that flow from him. c. 13. ‘Christum illi soU annunciant vcre, ct uti oportet, qui in illo solo doccnt omnem spem salutis humane repositam, qui per ilium eolum agnoscunt divitias gratiae Divinae ad nos derivari.’ Dav. in Col. i. 28.

arms of such a Redeemer, who “is able” and willing” “to save to the uttermost those that come unto God by him” — that they may with all ready obedience, and by the constraining power of the love of Christ, yield up themselves to the government of this Prince of Peace, by whom “the Prince of this world is judged and cast out,” his “works destroyed,” and we for this end ‘■ bought with a price.” that we should “not be our own,” but his that bought us; nor ‘-’live any longer unto ourselves,” but unto him that “loved us, and died for us, and rose again.”

“Preach Christ Jesus the LordP “Determine to know nothing among your people, but Christ crucified.” Let his name and grace, his spirit and love, triumph in the midst of all your sermons. Let your great end be, to glorify him in the heart, to reader him amiable and precious in the eyes of his people, to lead them to him, as a sanctuary to protect them, a propitiation to reconcile them, a treasure to enrich them, a physician to heal them, an advocate to present them and their services to God, as wisdoin to counsel them, as righteousness to justify, as sanctifi.cation to renew, as redemption to save. Let Christ he the diamond to shine in the bosom of all your sermons.^

II. — EXPERIMENTAL PREACHING fefTHE GOSPEL.

‘- Perhaps the theory of the Gospel was nffver better understood since the Apostles’ day, than it is at present. But many, who preach it, or who profess it, seem to lay too much stress upon a systematical scheme of sentiments, and too little upon that life and power, that vital, experimental, and practical influence, which forms the character, and regulates the conduct, of an established Christian.’^* Our statements may be full and simple, connected and unfettered; b.ut without an application of the didactic system to the sympathies of the heart, they will impart only a cold and uninfluential knowledge. We would not indeed be always deaUng with certain trains of spiritual exercises; but to enter with minuteness into -ike varied feelings, difficulties, conflicts, and privileges, belonging to what Scougal aptly calls ’ the life of God in the soul of man,’ is most important.

1 Works, pp. 1039, 1040. An unifonn edition of his works has been lately presented to the public, dedicated to the present Bishop of London. The Christian Remembrancer justly ranks Bishop Reynolds as ’ one of the most eminent among the Divines of the seventeenth century;’ and marks this edition of his works, as ’ forming a most valuable accession to our stores of sound and mascuhne theology.’ November, 1826.

2 Newton’s Life of Grimshaw, p. 65.

The connection of this section with the preceding is obvious. Christian experience is the influence of doctrinal truth upon the affections. Except therefore we exhibit the principles of the truths of God, we cannot excite those exercises which connect the heart with him. That preaching, however, which is merely descriptive of Christian feelings, irrespective of their connection with Scriptural doctrine, is unsubstantial and defective; whereas an intelligent statement of truth from the preacher’s heart, naturally flows with experimental sympathy to the hearts of his people.

Much wisdom is required, to adopt this style of preaching with advantage. It includes the various degrees of religious impression; the power of conviction; the danger of stifling it; and the best method of cherishing, deepening, and directing its influence. The power of Satan also — “taking” the multitude “captive at his will,”’ and his active and too successful influence over the servants of God — the incessant working of native principles of corruption, combining with, and aiding, the grand designs of the enemy — all need to be most correctly delineated. Some important rules for the assurance of sincerity, and for a Scriptural “trial of the spirits, whether they be of God,”’ will be appended to these’ discussions. The different offices of the Holy Spirit — “helping infirmities” in prayer; convincing, enlightening, consoling, strengthening every part of the soul; imprinting the Divine image, and bearing witness to his own work — these also will form full and interesting subjects for detailed exposition. The connexion of his work with the love and offices of Christ, and the mutual interest and communion subsisting between Him and his church, in every part and in every member; will present the grand subject of the atonement in its vivid application, and in all its experimental consolations. This view of the scheme of the Gospel widely differs from the dry and abstract doctrinal statement. Its life consists not in the exposition, but in the application of the doctrine to the heart for the sanctification and comfort of the sincere Christian. Subjects of this character may occasionally form entire subjects of our pulpit discourses; though perhaps it is better, that they should give a general tone and character to our Ministry. Scriptural exhortations, however, to caution and watchfulness, must be judiciously introduced, in order to obviate the just imputation of enthusiasm in ourselves, and the real danger of it in our people.

We need scarcely remark, that this inteiesting style of preaching presupposes a personal acquaintance with these exercises, and an 1 2 Tim. ii. 26. 2 i John iv. 1.

individual interest in their privileges. It is experience alone that quahfies the Minister for usefuhiess, by enabhng him to touch the tender strings of the heart, and to suit his instruction to the different cases, (rials, and circumstances of his people.* ‘When he has,’ (as Witsius beautifully observes) ’ not only heard something; but seen, and handled, and tasted of the word of life, and has been taught, not by mere speculation, but by actual experience, what he has thus found out; he safely inculcates, from the assured persuasions of his mind, and applies to every case, from his own knowledge of what is suitable to each.’^ He must therefore expect his full portion of painful exercises; not only for his own humiliation, (a most needful preparation for his success); but also — like his Divine Master — to “give him the tongue of the learned, that he may know how to speak a word in season to him that is weary.”^ His taste of the innumerable trials, fears, complaints, and temptations of private Christians, will alone enable him to prescribe the specific remedy for each varying complaint, and to exercise the sympathy of membership with them all.*

The Apostle in his letters to the churches, introduces occasional reference to his own experience w’ith considerable effect.* And when we can tell our people — ‘We have passed with you through the same tribulations, conflicted with the same difficulties, fallen into the same snares, and overcome the same temptations’ — this excites a reciprocity of interest; and in the midst of present distress they •’’ thank God” for us, “and take courage” for themselves. Addresses of this character flow directly to the heart with a warmth and impressiveness, like the enlivening glow of the sun, as contrasted with the cold clearness of moon-light. The w’ay-post directs the traveller, but itself remains unmoved: but the living guide becomes a companion to sympathize with, enliven, and uphold his fellow. The frequency and suitableness, however, of these references must be cautiously regulated; lest we “preach ourselves” instead of “Christ Jesus the Lord,” and set up our own experience as a standard for our people — thus putting the servant in the Master’s place — a worm in the place of God.

Our Pastoral Ministry will here supply much valuable assistance. In commenting upon the Epistle to the Galatians, we might present a faithful portraiture of the sin and danger of self-

1 ‘Any little knowledge of my own heart, and of the Lord’s dealings with my own soul, hath helped me much in my sermons; and I have observed, that I have been apt to deliver that which I had experienced, in a more feeling and earnest manner, than other matters.’ Brown’s Life and Remains.

2 De Vero Theologo. 3 Isaiah 1. 4. 2 Cor. i. 3 — 7.
Rom. vii. Phil. ill. 1 Tim. i. 1-2 — 15. et alia.

righteousness. Yet an observation of the diversified workings of this subtle principle in our people would furnish the materials of a more close and individual application. The features of the different classes of our hearers, draAln from the most experimental divines, will have far less of reality and conviction, than those which we have sketched from life in the routine of pastoral intercourse.

The advantages of this style of preaching are various and important. Not to speak of the echo that it finds in the hearts of our people — it gives a peculiar flexibility to our Ministry, and enables us to speak distinctly to the varying exigencies of people. It enables us also to 7nake the proper use of our own experience; not making it the standard of our Ministry; nor on the other hand regarding it as the cabinet of curiosities for private inspection — but working it up as useful materials for our ordinary addresses. This character of Mitiistry is also usually attended with a pecidiar blessing. ‘I always find’ (said the late Mr. Richmond) ’ that, when I speak from the inward feelings of my own heart, with respect to the workings of inbred corruption, earnest desire after salvation, a sense of my own nothingness, and my Saviour’s fulness; the people hear, feel, are edified, and strengthened. Whereas, if I descend to mere formal or cold explanation of particulars, which do not affect the great question — “What must I do to be saved” — my hearers and I grow languid and dull together, and no good is done.’* The study of the Apostohcal Epistles will fully illustrate this style of preaching. What interesting details of lively experience are brought before us in Rom. viii.! How widely different is that wonderful portion of Holy Writ from a dry statement of abstract truth! It is the direct influence of Evangelical doctrine and precept, in the speaking testimony of the love, peace, holy fellowship, conflict, joy, and triumph of the consistent believer.

Another use of this mode of preaching, is, its suitableness to all Christians alike. “As in water face answereth to face, so doth the heart of man to man.”^ As the features of the human countenance, (though so varied, that each may be considered an original) in all leading particulars are invariably the same; so in Christian experience identity of character is preserved in the midst of an endless diversity of feature. All being the “children,” under the same Divine teaching,’ will be taught substantially the same lessons. And though the course of human instruction, or incidental circumstances, will individualize the several cases in their different

Richmond’s Life, p. 184. Prov. ixvii. 19. 3 Isa. liv. 13.

degrees of proficiency; yet the same system of experimental instruction will equally apply to all. The young and the more advanced will be alike profited by the detailed sketch of the ways and means, in which the principles of the heavenly life are implanted, cherished, and maintained. Conviction also may flash even upon the unbeliever’s mind — ‘If this be Christianity, I have yet to learn it, to feel it, and to enjoy it.’ Who knoweth, but such a thought may give birth to a desire, and form itself into a prayer, which may prove the commencing era of a new life, such as will find its full scope and influence only in the boundless expanse of eternity!

Til — PRACTICAL PREACHING OP THE GOSPEL.

The Gospel may be preached in all the accuracy of doctrinal statement, and in all the richness of experimental comfort; and yet may be ordy as “a very lovely song of one that hath a pleasant voice.”’ Its practical details are often a ground of offence, where its doctrinal expositions have been listened to with interest, and even its spiritual enjoyments been tasted with self-delusive delight.’^ It is more easy to deal with a darkened understanding, and with excitable feelings, than with a corrupt will. And if the work of God were to end with the understanding and affections, without any corresponding practical obligations, the message would be far less oflTensive to the natural heart. But the Minister will feel, that the “declaration of all the counsel of God” would be as incomplete without a direct and detailed enforcement of practical obUgation,^ as in the absence of all reference to doctrine or experience. Let these three departments of preaching be exhibited in theii- mutual connexion, dependence, and use; and the head, heart, and life, will be simultaneously influenced.

The connection of practical with doctrinal preachins; is of th utmost importance. Some have thought that the doctrine of Christ crucified is of far greater moment than the details of obligation — as if the one did not necessarily belong to the other. To inculcate Christian duty upon the basis of Christian doctrine — to represent it as the natural exercise of gratitude for redeeming love — to exhibit the operation of heavenly motives flowing from th doctrine of the cross — to mark the union of the soul with Christ, as the only source of holiness; and to trace the acceptance of the

1 Ezek. xxxiii. 32. 2 See Matt. xiii. 20, John v. 35. Heb. vi. 5.

3 See Matt, xxviii. 19, 20.

fruits of this union solely to his atonement and mediation — to connect all relative duties with the doctrine of Christ’ — this was the apostolical — the only efficient — system of practical preaching; this is raising a holy fabric upon the only “foundation laid in Zion.” Bishop Horsley’s testimony is most decisive on this point — ‘The practice of religion will always thrive, in proportion as its doctrines are generally understood, and firmly received: and the practice will degenerate and decay, in proportion as the doctrine is misunderstood and neglected. It is true, therefore, that it is the great duty of a preacher of the Gospel to press the practice of its precepts upon the consciences of men. But then it is equally true, that it is his duty to enforce this practice in a particular way, namely, by inculcating its doctrines. The motives, which the revealed doctrines furnish, are the only motives he has to do with, and the only motives, by whidi religious duty can he effectually enforced.^

Bishop Home has well observed — ‘To preach practical sermons, as they are called — i. e. sermons upon virtues and vices — without inculcating those great Scripture truths of redemption and grace, and which alone can excite and enable us to forsake sin, and follow after righteousness; what is it, but to put together the wheels, and set the hands of a watch, forgetting the spring, which is to make them all go?’^ In another place he remarks to the same effect, with his happy power of illustration — one ’ thing indeed we do affirm, because we can prove it from Scripture, that whoever preaches and enforces moral duties, without justification and sanctification preceding, may as well declaim upon the advantages of walking, to a man that can neither stir hand nor foot: such is the natural impotence of the soul to do any good thing, till it is justified and sanctified! Let the declamation be ever so elegant, St. Peter’s plain address, I suppose, would be worth ten thousand of them, to a cripple — “In the name of Jesus of Nazareth, rise up and walk.” Such is the diffiirence between an Ethical Divine and a Christian preacher!’*

as the duties of husbands, Eph. v. 25 — wives, 22 — servants, Eph. vi. 5 •, Col. tus ii. 10 — subjects, 1 Peter ii. 13 — 25 — evil speaking, Titus iii. 2 — 7. Com-

1 Such
iii. I. Titus ,.

pare also the Apostle’s preaching to FeHx, Acts xxiv. 21, 25. The illative particle (therefore) significantly illustrates this connexion and dependence. Rom. xii. 1; Ephcs. iv. 1; Col. iii. 1, &c.

2 Charges, p. 10. Bishop Home’s Essays, p. 162.

* Bishop Home on preaching the Gospel, pp. 7, 8. ‘A morahty more elevated and pure, than is to be met with in the pages of Seneca or Epictetus, will breathe through your sermons founded on a basis, which every understanding can comprehend, and enforced by sanctions, which nothing but the utmost stupidity can despise — a morality, of which the love of God, and a devoted attachment to the Redeemer, are the plastic soul, which, pervading every limb, and expressing itself in every lineament of the new crea-In illustration of this subject — the doctrine of the Trinity is stated in connexion with Christian worship, and with the exercise of lave to God.’ From the doctrine of the incarnation is drawn at one time an arrow of conviction at other times it is the motive for humility, 2 love,^ or obedience.^ The atonement is displayed, as the principle of hatred of sin.* and love to the Saviour.’ The doctrine of election (as we have lately remarked) is always linked with personal holiness, and an incentive to persevering diligence.’ The sovereignty and freeness of grace are the principles of laborious activity,’’’ not the allowance of Antinomian ease.

Thus the doctrines of the Gospel not only explain the nature and obligation, but are themselves the principles — nay the only principles — of holiness. e must live every moment by faith; and as we live, we shall love — overcome the world — crucify sin — delight in the service of God. No mere precepts will extirpate the natural love of sin, or infuse this new bias in the heart. The doctrine of faith alone effects this mighty change, by exhibiting Christ as the source of life, and detailing all the exercises of holy practice, flowing from that life.” We say — detailing — because the Apostle (whose preaching in this respect is our model) — describes the new man, not only in his general appearance, but ia the delineation of his every feature and movement. He follows out the general inculcation of holiness into the distinct enumeration of particular duties, and reproof of particular sins, as his knowledge of the staio of his people dictated to him.’^

The connexion of practical with experimental preaching is also of considerable moment. An exclusive standard of experimental preaching, and an unvaried representation of the joys of the Gospel — irrespective of practical ol)ligations, would be a most unfaithful and sickly dispensation of our Divine commission. We must show Christian privilege to be a principle not of inactive indulgence — but of habitual devotedness to God. It is, when the man of God is realizing his interest in an heavenly portion; when a sense of pardon is applied to his soul; when the seal of the Spiritture, gives it a beauty all his own. As it is the genuine fruit of just and affecting views of Divine truth, you will never sever it from its parent stock, nor indulge the fruitless hope of leading men to holiness, without strongly imbuing them with the spirit of the Gospel. Truth and holiness are, in the Christian system, so intimately allied, that the warm and faithful inculcation of the one, lays the only foundation for the other.’ Hall’s Sermon, p. 39.

‘Matt, xxviii. 19. 2 Thess. iii, 5. 2 Ye have kUled the Holy One. Acts lii. 14, 15.

3 Phil. ii. 4 — 6. 2 Cor. viii. 9. 5 Matt. xvii. 5. Acts iii. 22, 23.

SRom.v.vi. 7 2 Cor. V. 14, 15. 8Seep.224. 9 2 Pet. i. 10. i” Phil.ii. 12, 13.

‘1 See an admirable sermon on this subject preached at the Visitation of the Archdeacon of Wells. By Ralph Lyon, M.A.

‘2 See Rom. xii.; Eph. iv. v. throughout.

is impressed upon his heart; when his soul is invigorated by “fellowship with the Father, and with his Son Jesus Christ” — then it is, that the grateful enquiry springs forth, — “What shall I render unto the Lord for all his benefits towards me?”’ The detail of Christian duty is the practical expression of his gratitude for experimental privileges. His relative connexions are now improved for increased activity in the discharge of every social obligation — “that he may adorn the doctrine of God his Saviour in all things,-” Thus (as has been beautifully observed) ‘Christ is the soul of duty, of grace, of privilege. Christ is the light and warmth, which cheerand an imate to exertion. It is the promise, and not the precept; it is encouragement, and not exaction; it is grace, and not nature, which consecrates a course of moral beauty and blessing, and convinces the believer, that, whether grace is to be exercised, or duty discharged, he is eminently “God’s workmauship,” •” the new man, which after God is created in righteousnessand true holiness.” ‘^ Scriptural preaching will expound doctrines practically, and practice doctrinally; omitting neither, but stating neither independent of the other, or unconnected with experimeip tal religion. We are sometimes indeed said to deny or enervate our practical obligations, by insisting upon full statements of doctrine, distinct, but not separate, from practice. But ’ how’ (remarks Bishop Home) ’ we can be said to deny the existence of moral duties, because we preach faith, the root from whence they spring, I know not; unless he that plants a vine, does by that action deny the existence of grapes. The fruit receives its goodness from the tree, not the tree from the fruit, which does not make the tree good, but shows it to be so. So works receive all their goodness from faith, not faith from works; which do not themselves justify, but show a prior justification of the soul that produces them.’^

But if some be defective in their doctrinal statements, others are equally so in their practical enforcements. They withhold the details of Christian practice, lest they should- entrench upon the unconditional freeness of the Gospel covenant. They expect practice to flow necessarily from the abstract exposition of doctrine, without the superfluous aid of hortatory persuasions. Yet did not the Apostles thus leave the tree to grow of itself, and put forth its leaves, buddings and fruit, without active care and nurture. They

‘Psalm cxvi. 12. Comp. Isa. vi. 6 — 8. 2 Budd on Infant Baptism, p. 446.

3 Bishop Home on preaching the Gospel, pp- 5 — 11. It is almost needless to remark the consonance of this view with the truly Scriptural, but deeply humbling doctrine of Article xiii. Upwn this view Augustine justly denominated the moral virtues of Pagan philosophers, ’ splendida peccata. ‘Per fidem venitur ad opera; non per opera vcnituz ad fidem’ — was one of the sententious aphorisms of the old Divines.

% were not satisfied with supplying their churches with a principle, and leaving them to their own search for a rule and a remembrancer. Who so minute in his detail of practical duties, as he that is most full in his statements of Scriptural doctrine? The latter chapters of St. Paul’s Epistles (as we have hinted) expound the practical obligations in immediate connexion with Evangelical doctrine; so that a misguided commentator, or preacher, would find himself in considerable perplexity, either in dismissing his exposition of his Epistles at the close of his doctrinal statement, or in pursuing the practical parts with a disrelish upon his owTi mind. Are not the closing chapters of the Epistles component parts of the New Testament revelation? And did they not form a part of Apostolical instruction to professing churches? We fear that the restricted Ministry often shows a disrelish to vital holiness (tolerable in general statements, but revolting in detail), or at least to a close and searching scrutiny of the heart, and to the measifiement of conduct by the uncompromising standard of the Gospel. Men will be Christians, so long as articles of faith are concerned. — They can “understand all mysteries and all knowledge.” But to be told (even upon the authority of an Apostle) that “faith if it hath not works, is dead, being alone,“’ — is in their view legality, inconsistent with the freeness and simplicity of the Gospel. And yet in conformity to ‘• the teaching wisdom given unto their beloved brother Paul,” the other Apcstles interwove their practical exhortations into the thread of their doctrinal instructions; and thus they raised a goodly superstructure upon the solid foundation of Scriptural truth. 2 The wholesome doctrine of Christ includes the path as well as the hope — the fruitfulness as well as the consolations — of the Gospel; so that the separation of the doctrine from the holiness of the Gospel is as defective a statement, as the disunion of holiness from the doctrine of the cross. Partial preaching will produce a luxuriant crop of partial hearers, to whom a large part of Scripture is useless; full of notions, excited in their feelings, for ward in their profession; but unsubdued in their habits and tern pers, equally destitute of the root, the life, activity, fruitfulness, enjoyment, perseverance, of vital religion. Nor is this tone of Min-

* James ii. 17.

2 Upon this model ought the Ministers of the Gospel to form their preaching — Mini»- ters are not to instruct only, or to exhort only, but to do both. To exhort men to holiness and the duties of the Christian life, without instructing them in the doctrine of faith, is to build a house without a foundation. And on the other side, to instruct the mind in the knowledge of Divine things, and neglect the pressing of that practice and power of godliness, ichich is the undivided companion of true faith; is to forget the building, that ought to be raised upon that foundation orxe laid, which is likexcise a point ojvtry ftai folly. Leighton on 1 Peter il 11.

istry less hurtful to the sincere professor of the Gospel. In the neglect of habitual self-examination, and a well-ordered conversation, the light of orthodox profession will partake more of the speculative than of an influential character; and the “knowledge that putfeth up” will be often substituted for the “charity that edifieth.” Let not therefore the dreaded imputation of being thought moral preachers, deter us from inculcating the requirements, as well as illustrating the doctrines, of the Gospel. Practical preaching is needed to sift the false professors of religion, and to quicken sincere Christians. The management of it is perhaps more difficult than doctrinal discussions. Yet is it consistent with the most unfettered display of Scriptural doctrine, and indeed mainly constitutes its perfection and effectiveness.’

IV. — APPLICATORY PREACHIXG OF THE GOSPEL.

Bishop Davenant remarks, that ■’ the philosopher’s maxim — that every action is done by the touch — has a principal place in the sacred action of preaching. The doctrine generally jyroposed, is occupied, as it were, in a distant object, and can never reach the soul itself; but its specific application comes in a manner into the very interior of the mind, and touches and penetrates it.’* This application forms the life and interest of preaching, and (what is more important) is the grand instrument of conviction. We pass over the lesser matters by the way, to hasten to our main design — “the saving of ourselves, and of them that hear us.”^ ‘For this end we must show them’ (as Archbishop Seeker reminds us) ‘from first to last, that we are not merely saying good things in their presence; but directing what we say to them personally, as a matter which concerns them beyond expression. More general discourses they often want skill to take home to themselves, and oftener yet, inclination; so they sit all the while stupidly regardless of what is delivered. Therefore we must interest them in it, by calling upon them to observe, by asking them questions to an-

” Mr. Robinson’ — observes nls Biographer — ’ was eminently a practical preacher; generally he had much of Evangelical doctrine in his sermons; sometimes he was experimental; but he was alwiiys practical. Never did he discuss a doctrine without drawing from it strict practical conclusions, and closely applying them to the conscience; never did he detail Christian experience without specifically pointing out its practical tendencies: often he entered very minutely and particularly into a full and heart-searching devclopemcnt of distinct parts of duty: insomuch that some of his hearers, who did not greatly approve his doctrinal opinions, were led highly to extol his Ministry, as being replete with useful fiunily instructions.’ Vaughan s Life, pp. 309,

‘Dav. in Col. i. 21. 3 i Tim. iv. 16. ‘Semper ad eventum festinat’ Hoiac«.

swer silently in their own mind, by every prudent incitement to follow us closely.’’ Massillon’s preaching- is said to have been so pointed, that n) one st:)pped to criticise or admire. Each carried away the arrow fastened in his heart, considering himself to be the person addressed, and having neither time, thought, nor inclination to apply it to others.’^

We must not expect our hearers to apply to themselves such unpalatable truths. So unnatural is this habit of personal application, that most will fit the doctrine to any one but themselves; and their general and unmeaning commendation too plainly bespeaks the absence of personal interest and concern. The preacher must make the application himself The “goads and nails” must not be laid by, as if the posts would knock them in; but ‘•’■ fa’itened by the masters of assemblies.“* To insist therefore upon general truths without distributive application; or to give important directions without clearing the way for their improvement — this is not, according to the design of our Ministry, to lay the truth at every man’s door, to press it upon every man’s heart, and to “give to them their portion of meat in due season.“^ That tone of preaching, that smoothes down or qualifies revolting truths — that does not cause the hearers some uneasiness — that does not bear directly upon them as individuals, but feebly illustrates the living power of the word ;* nor will it ever” compel sinners to come in“‘’ to the Gospel. It will probably only produce the heartless reply —” How forcible are right words! but what doth your arguing reprove?“‘This palatable ministry, that blunts the edge of” the 2 Mr. Cecil adopted Lavater’s practice — to fix on certain persons in his congregation, as representatives of the different classes of his hearers — to keep these persons in his eye in the composition of his sermons — and to endeavour to mould his subjects, so as to meet their respective cases. This rule obviously requires much judgment to avoid that personality, which — except in particular cases, (1 Tim. v. 20.) belongs to private — not to public rebukes. (Matt, xviii. 1.5.) Perhaps the better general rule would be to aim at that direct exhibition of truth, which would compel conscience to do its own work in individual application. Compare Dwight’s Sermons, Vol. ii. 451 — 454.

3 See 2 Sam. xii. 1 — 7. When John preached generally, “Herod heard him gladly;” when he came to particulars of application — “It is not lawful for thee to have thy brother’s wife” — the preacher lost his head. ‘The Minister’ (as an excellent old Divine observes) ’ should desire to have that knowledge of all his hearers, that he may be able to speak as particularly to every one as is possible. (Jer. vi. 27.) Though he may not make private faults public, or so touch the sin, as to note and disgrace the sinner; yet he may apply his reproofs particularly, so that the guilty party may know and feel himself touched with the reproof We must in preaching aim as directly as we can at him, whom we desire to profit. Our doctrine must be as a garment, fitted for the body it is made for; a garment that is fit for every body, is fit for nobody. Paul saith of himself, that in his preaching he laboured to admonish every man, to present every man perfect in Christ Jesus’ Hildersham on John iv. Lect. lxxx. * Eccles. xii. 11.

5 2 Tim. ii. 15, with Luke xii. 42. 6 Heb. iv. 12. i Luke xiv. 23.

8 Job vi. 25. It was observed of Philip Henry, that ’ he did not shoot the arrow of the word over the heads of his audienc in the flourishes of affected rhetoric, nor under sword of the Spirit,” in order to avoid the reproach of the cross, brings upon the preacher a most tremendous responsibihty.

Personal appHcation formed the nerve of the preaching- of the Jewish prophets,’ and of our Lord’s public and individual addresses. His reproofs to the Scribes and Pharisees, to tlic Sadducees and Herodians, had distinct reference to their particular sins.” In his treatment of the young ruler,’ and the woman of Samaria,^ he avoided general remark, to point his instructions to their besetting and indulged sin — talking to their thoughts,’ (as a sensible writer has observed in the case of the young man) ‘as we do to each other’s words.’* Peter’s hearers “were pricked to the heart” by his applicatory address.* Even the hardest heart — the most stubborn sinner — is made to smart imder the point of the two-edged sword.”

Nothing of this kind is found in the instructions of the heathen sages. Plato, Aristotle, and Tully, dealt out to their disciples cold and indefinite descriptions of certain virtues and vices; but with no endeavours to impress the mind with personal conviction. Horace and Juvenal attempted something in this way; but in a spirit more likely to excite ridicule and disgust, than to produce any practical result. Their system was a mass of inert matter, without action. Such probably also were the instructions of the Jewish teachers — consisting chiefly (as the Evangelist impHes) of spiritless disputations, drawn from the traditions of men, with no power to work upon the mind, affections, or conscience.’

Preaching, in order to be effective, must be reduced from vague generalities, to a tangible, individual character — coming home to every man’s business, and even to his bosom. He goes on in a slumbering routine of qustomary attendance. Nothing but the Preacher’s blow — the hand not lifted toioards him, but actually reacJiing hhn — will rouse him to consideration. There is no need to mention names. The truth brought into contact with the conscience speaks for itself.’ Even the ungodly can bear forcible sermons, without any well-directed aim. The general sermons, that are preached to every body, in fact are preached to no body. They will therefore suit the congregations of the last century, or in a

their feet by homely expressions, but to tluir hearts in close and .Hvelij application.^ Life, p. 5!). Isaiah lviii. 1. Micah iii. 8.

2 Comp. Matt. xxii. xxiii. ‘•< Matt. xix. IG — 22.

* John iv. 7 — 2G. Comp. Bishop of Winchester’s Min. Char, of Christ, ch. 13. 5 Benson’s Life of Christ, p. 300. Acts ii. 22 — 37.

7 1 Kings xvi. 20. xxii. 8. Amos vii. 9. Luke iv. 28. Acts v. 33. Rev. xi. 10.

8 Matt. vii. 29, with Mark vii. 1 — 9.

* Compare Matt. XX i. 4.5. Johnviii. 9. Often have Mini.sters been accused of preaching at individuals sermons written without the sh;5htest knowledge of their cases. What it this, but the piercing of the two-edged sword 1 1 Cor. xiv. 25.

foreign land, as well as the people before our eyes. ‘Such discourses’ (as Bishop SdUingfleet remarks) ’ have commonly little effect on the people’s minds. But if any thing moves them, it is particular application as to such things, in which their consciences are concerned.’* We must therefore preach to our people, as well as before them. ‘The consciences of the audience’ should ’ feel the hand of the Preacher searching it, and every individual know where to class himself The Preacher, who aims at doing good, will endeavour above all things to insulate his hearers, to place each of them apart, and render it impossible for him to escape by losing himself in the crowd. At the day of judgment, the attention excited by the surrounding scene, the strange aspect of nature, the dissolution of the elements and the last trump — will have no other effect, than to cause the reflections of the sinner to return with a more overwhelming tide on his own character, his sentence, his unchanging destiny; and, amid the innumerable millions which surround him, he will “mourn apart.” It is thus the Christian Minister should endeavour to prepare the tribunal of conscience, and turn the eyes of every one of his hearers upon himself*

But this applicatory mode should extend to the consolatory as well as to the awakening exhortations of the Gospel; bringing home the general promises of forgiveness to every distinct case of penitence and faith; of direction, support, or comfort, to each

1 Duties and Rights of the Parochial Clergy, p 31. ‘General declarations against vice and sin, rouse men to consider and look about them; but they oflen want effect, because they only raise confused apprehensions of things, and undeterminate propensions to action; the which usually, before men thoroughly perceive or resohe what they should practice, do decay and vanish. As he that crieaout ‘fire’ doth stir up people, and inspireth them with a kind of hovering tendency every way, yet no man thence to purpose moveth, until he be distinctly informed, where the mischief is; (then do they, who apprehend themselves concerned, run hastily to oppose it) so, till we particularly discern, where our offences lie, till we distinctly know the heinous nature and the mischievous consequences of them — we scarce will effecturdly apply ourselves to correct them. Whence it is requisite, that men should be particularly acquainted with their sins, and by propper arguments be dissuaded from them.’ Barrow”s Sermons. ‘General discourses do not so immediately tend to reform the lives of men, because they fall amontr the crowd, and do not touch the consciences of particular persons in so sensible and awakening a manner, as when we treat of particular doctrines and sins, and endeavour to put men upon the practice of the one, and reclaim them from the other, by proper arguments taken from the word of God. and from the nature of particular virtues and vices.’ Tillotson’s Sermons, folio, p. 491. ‘The preacher who only flourishes in general notions, and does not aim at some particular argument, is like an unwise fisher, who spreads his net to the empty air, where he cannot expect any success to his labours.’ Bishop Wilkins’s Eccles.

2 Hall’s .Sermons. &c. pp. 23. 24. George Herbert’s ‘Parson was used to preach with particularizing of his speech; for particulars ever touch and vake -more than generals.’ Chap. vii. — ‘Let every preacher so preach, as every wise preacher ought to prpach; not only unto men or unto men’s ears, but into men’s ears, and into men’s hearts also, if possible. It is easier to find out a sermon to preach unto the people, than to find out this skill and wisdom, how to be able to distil or preach a sermon into the people.’ More’s Wise Preacher.

particular emergency, as if they had been made for it alone. The property of a good portrait well describes a good sermon — that it - looks directly at all, though placed in different situations, as if it were ready to speak to each —” I have a message from God unto thee:’^

The doctrine of the sermon requires wisdom; the application, earnestness. The one needs a clear head; the other a warm heart. The discussion of our subjects must be in a straight line. Considerable latitude is allowable in the application. Many points may be purposely omitted in the course of discussion, to be here enforced with more effect. We may here also fix upon the conscience many things, which, in the progress of the sermon, were perhaps delivered in the abstract.^

The application of our discourse will furnish ample field for the exercise of natural talents and eloquence, diversified according to* the character of the discussion. In historical subjects, it may be drawn either from some prominent feature of the record, or from some collateral circumstances connected with it. In doctrinal subjects, it would be usually deduced in the way of inference, illustrating the practical tendency, or the experimental comfort of the doctrine. In a practical subject it would naturally flow from the detailed exposition of Christian duty; some searching inquiry into our influential acknowledgment of the obligation; or some clear exhibition of its reasonableness and advantage, together with the most effectual methods of overcoming opposing hindrances. In typical or parabolical subjects it would be sought from the antitype or doctrine, to which the figure was related. The just application of prophetical texts requires much care and caution. In the prophecies relating to Christ, the path lies in the direct track of evangelical preaching. The prophecies relating to the Church

1 Judges iii. 20. See Bishop Burnet’s admirable remarks upon application at the close of our discourses. Pastoral Care, eh. ix. on Preaching. Also Claude’s observations, with Mr. Simeon’s notes appended. Mr. Alleine’s preaching beautifully illustrated the ’ heart and soul.’ which the Bishop would bring to this point. — ‘So loth was he to labour in vain, and to pass from one discourse to another, as one unconcerned whether he had sown any good seed or no on the hearts of his hearers; that in the close of his applicatory part on any text, he ever expressed his great unwillingness to leave that subject without some assurances, that he had not “fought” in that spiritual warfare, “as one that lieateth the air;” when also he expressed his great fear, lest he should, after all his most importunate warnings, leave them as he found them. And here, with how much holy taking rhetoric did he frequently expostulate the case with impenitent sinners, in words too many to mention, and yet too weighty to be forgotten; vehemently urging them to come to some good resolve, before he and they parted, and to make their choice either of life or death!’ Alleine’s Life and Letters.

2 Quintilian remarks, that the power of die conclusion depends upon the warmth of its appeal to the heart. To this part the highest powers of address should be reserved. Here, if ever, it is proper to open all the fountains of elo(juence. Here, if we have succeeded in other parts, we may take possession of our hearers’ minds.

—whether fulfilled or unfulfilled, whether referring to her present or prospective privileges and tribulations — set forth our interest in her promises, our sympath)^ in her trials, our anticipations of the glorious prospects of her triumphant state, or our danger from judgments impending over her. The proj)hetic declarations concerning the world, give full scope for awakening alarm and encouragement; how certain! how tremendous the danger! how instant the urgency to humble ourselves before the power of our Judge, and to seek a lot among his obedient and happy people!

These remarks, however, chiefly suppose the application to he left to the close of the sermon. But Dr. Doddridge’s advice was — ‘Remember, that the final application, reflections, or inferences, are not the only places, in which to introduce your addresses to the con- .verted and unconverted.’’ Indeed this practice is fraught with many disadvantages. The formality and routine of the address detract from its power; wdiile sudden, well-directed appeals — naturally arising from the subject — are far more calculated to awaken the slumbering interest. Add to which — the closing address too often falls powerless upon wearied attention; or the preacher’s mind, in the sight or anticipation of this, passes over the materials for conviction with undigested haste. The method of perpetual application, therefore, where the subject will ad??iit of it, is probably best calculated for effect — applying each head distinctly; and addressing separate classes at the close with suitable exhortation, warning, or encouragement.2 The Epistle to the Hebrews furnishes a most complete model of this scheme. Argumentative throughout, connected in its train of reasoning, and logical in its deductions — each successive link is interrupted by some personal and forcible conviction; while the continuity of the chain is preserved entire to the end. Thus the superiority of Christ to the angels (the first step of the argument) is improved as a motive for attention to the Gospel, and a warning against the neglect of it.^ His superiority to Moses next suggests an encouraging excitement to stedfastness ;* the mention of whose name naturally introduces the history of the nation, to whom the inspired penman was addressing himself; and thus

‘Docklridge’s? Preaching Lectures, Lect. 10.

- ‘You have been half an hour,’ (said the late Mr. Robinson to a clergyman) ’ without one word directly aimed at the conscience.’ Life, p. 217. His own ‘Scripture Characters’ (originally delivered in the form of sermons) are admirable specimens of this mode of address. See also Claude’s Sermon on Phil. ii. 12 — Mr. Simeon’s Sermon on the Gospel Message, appended to his edition of Claude — the Sermons of Walker of Edinburgh (as for instance, on 2 Cor. vi. 1,) and Vitringa’s Sermon on the nistory of Jabez, (1 Chron. iv. 10.) in his Methodus Homiletica. ‘As much as possible, sermons ought to be carried on in a strain of direct address to the audience.’ Blair’s Lectures.

3 Heb. i. ii. 4 n,id. iii. 1 — 6.

brings out solemn caution and animating encouragement, in the view of their typical character and privileges.’ Passing onward — the display of his superior excellency to the Levitical priesthood is varied with practical exhortation, fresh views of evangelical privilege, or some new and cheering glance at the all-sufficiency of his Virork.”^ The exhibition of the whole system of the Jewish economy — shadowing forth the incomparably more substantial privileges of the Gospel — is intermixed with heart-stirring motives to the exercise of faith, love, and general devotedness.^ The concluding sketch of the Old Testament history, beautifully illustrates the identity of Christian principle under both dispensations:* while the various practical inferences deduced from it are well calculated to instruct and enliven the sincere believer under all his trials and perplexities.*

Tins method of current application is however the most difficult form of address. The skilful introduction of suitable topics, and the decent dismissal of them severally, before they become worn out — peculiar choice of thoughts and expressions — affectionate impressiveness and animation of manner, are indispensable to give to this mode of address its full effect. Hortatory subjects are on the whole best adapted, and doctrinal subjects the least fitting, for this way of preaching. It is not necessary to analyse exery minute particle of the text; but far preferable, with due regard to textual exposition, to select the most impressive and awakening topics, forming the prominent features of the passage under consideration. This mode also, least of all, can be adopted as a system. Few men are capable of sustaining it equably, and with a suitable adaptation to the ever-varying occasions, and to the characters and circumstances of their hearers. It requires an elevated tone of excitement under judicious control, so as to be searching, appropriate, solemn, and animated throughout. Much depends, therefore, upon the preacher’s state of mind. To enter in an unequal frame upon an exercise, which demands his full powers of interest and vigour, would probably end in personal discomfort to himself, and in total failure of effect.

Closeness, faithfulness, discrimination, and love, will be the characteristics of this system; the matter of which will be gathered from an accurate acquaintance with the individual cases of our hearers, and from a full display of the inflnite riches of grace and glory, and of the tremendously awful consequences of “neglecting 80 great salvation.”

Heb. iii. 7 — 19. iv. 1 — 11. Ibid. iv. 12 — 16. v. — vii. 3 Ibid, viii. — i.

* Ibid 3d. 5 Ibid. xii. xiii.

v. — DISCRIMINATING PREACHING OF THE GOSPEL.

“The discerning of spirits”’ — including an accurate knowledge of the principles of human character and action — is a spiritual gift yet continued to the Church, for the wise and edifying discharge of our office. Whatever natural acuteness may belong to it, yet, as a spiritual qualification, it is that heavenly wisdom, of which the Preacher needs a double portion, and which is “given liberally unto him”2 that asketh.

The losing sight of the wide distinction between a credible profession and a spiritual conversion has occasioned that too frequent and most dangerous mode of accrediting all persons as Christians, upon their acknowledgment of a national creed, or external regulations. It is as if either we had no unconverted hearers among us, or had no care about their conversion. One great end of our preaching is, distinctly to trace the line of demarcation between the Church and the icorld.^ Our Lord clearly marked this line of separation at the close of his sermon on the mount.^ Boldness in declaring it will give a high tone of decision to our message.^ As ministers of the word, we recognise but two classes among men — those that “are of God — and the whole world that lieth in wickedness.“» They are described by their state before God, as righteous or wicked’’ — liy their knowledge or ignorance of the Gospel, as spiritual or natural men — by their special regard to Christ, as believers or unbeUevers — by their interest in the iSpirit of God,” being in the Spirit, or having not the Spirit of Christ“‘” — by their habits of life, “walking after and minding, the things of the Spirit, or the things of the flesh”“^ — by their respective rules of conduct, the woid of God, or” the course of this world,“‘^ — by the Masters whom they respectively obey, the servants of God, or the servants of Satan’^ — by the road in which they travel, the narrow way or the broad road’< — by the ends to which their roads are carrying them, life or death — heaven or helL’^ The line of demarcation, therefore, between these two classes, including the numerous modifications belonging to each, is like that “great

1 1 Cor. xii. 10. 2 James i. 5.

3 See this subject drawn out with equal power and accuracy in Dr. Chalmers’ Sermons at the Tron Church, pp. 361, 362, and Watts’ Humb. Attempt, p. 41.

* Matt. vii. -2-1 — 29. 5 See Jer. xv. 19. 1 .lohn v. 19.

T Prov. xiv. 32. Mai. iii. 18. s i Cor. ii. 14, 15. Mark xvi. 16. John iii. 18, 36.

Rom. viii. 9. n Ibid. v. 1, 5. ‘^ Ps. cxix. 105. Eph. ii. 2.

w Rom. vi. 16. H Matt. vii. 13, 14. ‘5 Rom. viii. 13. Matt. xxv. 46.

gulf,”* which separates the two divisions of the eternal state. There can- be no more amalgamation between them, than between light and darkness — between Christ and Belial. Nor is there any greater delusion for the consciences of the unconverted, or greater perplexity to the sincere but unintelligent Christian, than an indiscriminate application of the Gospel to them both in one general mass.’ Nor again — is the bold tracing of this broad line sufficient for our purpose. To many, who would not dispute its correctness, it would bring no conviction. The painter’s broad stroke is wholly insufficient to give an accurate likeness. The sweeping terms of saint and sinner bring no intelligible discrimination, without due regard to the spiritual characteristics of each division in their more circumstantial deHneation. It is only by this minute accuracy, that each class will be brought to stand on his own side of the line laid open before him. Misconception, indistinctness, or indecision, greatly encourages the self-deceiving of the heart on the one side, and the scrupulosity of unbelief on the other — two serious hindrances to the spiritual welfare of our people.

Nor is it less important to separate between the professing and the true Church. This line also is distinctly drawn by our Lord.’ Every part of the Christian character has its counterfeit. How easily are the delusions of fancy or feeling mistaken for the impressions of grace! The genuineness of the work of God must be estimated, not by the extent, but by the influence, of Scriptural knowledge — not by a fluency of gifts, but by their exercise in connexion with holiness and love. Brainerd (than whom no man had a clearer insight into counterfeit religion) excellently remarked — ’ that much more of true religion consists in deep humility, brokenness of heart, and an abasing sense of Avant of grace and holiness, than most, wio are called Christians, imagine.’ — ‘He spoke’ (as his biographer informs us) ’ with much detestation of that pretended experience of religion, which had nothing of the nature of sanctification in it; that did not tend to strictness, tenderness and diligence in religion, to meekness and benevolence towards mankind; and that was not manifested by modesty of conduct and conversation.’ He emphatically enforced the importance of this 2 ‘Most assuredly’ (remarks Mr. Scott) ’ this undistinishiiig way of preaching is “casting that which is holy unto the dogs;” and, I am deeply convinced, is one of the worst mistakes that a ])rcachcr can fall into; tending most directly to stupify the consciences and harden the hearts of the ungodly, and to “strengthen their hands, that they should not return from their evil way;” and, in proportion, discouraging the heart of the humble, broken, contrite believer.’ Letters and Papers, p. 441. Comp. Ezek xiii. 26. 3 Matt. vii. 21 — 23.

disci imiiiation upon a probationer for the Minii?try — ‘Labour (said he) ’ to distinguish clearly, upon experiences and affections in religion, that you may make a difference between the gold and the shining dross. I say, labour here, if ever you would he an useful Minister of Christ.^ We would remark the importance of giving vital and distinctive marks of the Christian character — yet in a state of imperfection. For to describe them in their perfect state, would be to confound the standard with the measure of attain me.’it, and by drawing the saint as an angel, to invalidate the tith and confound the assurance of the humble believer. The stud of the frame and moving principles of the human mind, wil’ throw light upon many perplexing cases; and enable us to mark the influence of bodily passions, constitutional temperament, or disordered imagination, in obscuring or counterfeiting genuine piety.

But we must also regard the different individualities of profession within the Church. And here again our Lord’s parabolical description of his earthly kingdom assists us.^ The Apostolical Ministry also, after the same pattern, marks these subdivisions in the Church.^ And doubtless in the treatment of some, it is important to ascertain the stage of the Christian life; the degree of strength or weakness, of faintness or overcoming in the spiritual coniiict; of advancement or retrogression in evangelical holiness; of growing distinctness or obscurity in the apprehensions of truth; of decided separation from the world, or remaining conformity to it; of increasing glow or decline of the love of Christ in the soul. The Minister (as Bishop Hall remarks) ’ must discern between his sheep and wolves; in his sheep, between the sound and unsound; in the unsound, between the weak and the tainted; in the tainted, between the nature, quahties, and degrees of the disease and infe-ction; and to all these he must know to administer a word in season. He hath antidotes for all temptations, counsels for all doubts, evictions for all errors, for all languishings. No occasion, from any altered state of the soul, may find him unfurnished.’* ‘The epidemic malady of our nature’ (as has been admirably observed by a writer lately referred to) ‘assumes so many shapes,

1 See his Diary, and Letter ix. appended to his Life. It is scarcely necessary to refer to Edwards’ celebrated work on the Affections — as the closest and most searching touchstone of Christian sincerity, and the most accurate detector of the diversified forms of false profession and delusive experience.

2 See Mark iv. 26 — 29.

3 Comp. St. Paul’s distinct treatment of babes and adults; and St. John’s distribution of believers into the several classes of “little children, young men, and fathers.” 1 Cor. iji. 1; Heb. v. 12 — 14; with 1 John ii. 12, 13.

Bishop Hall’s Epistles, Dccad iv. Epist. v. Works, (Oxford Edition) vi. 221.

and appears under such a variety of symptoms, that these may be considered as so many distinct diseases, which demand a proportionate variety in the method of treatment; nor will the same prescription suit all cases. A dilferent set of truths, a different mode of address, is requisite to rouse the careless, to beat down the arrogance of a self-justifying spirit, from what is necessary to comfort the humble and contrite in heart: nor is it easy to say, which we should most guard against, the infusion of a false peace, or the inflaminor of the wounds which we ought to heal.’’

A defect of this discrimination must greatly impede our success. For it is not the general virtue of medicine, but its suitable application to the disease, that heals, though perhaps with painful efficacy. A practitioner, who had one sovereign remedy for every complaint, without regard to the patient’s age, constitution, or habit, would be thought, as Baxter says, ’ a sort of civil murderer.’ Much more would we deprecate the spiritual application of this promiscuous regimen; inasmuch as the fatal result would be — not for time, but for eternity.^

VI. — DECIDED PREACHING OF THE GOSPEL.

The power even of a Scriptural exhibition of truth is often materially weakened by an indecisive mode of statement. The doctrines of the Gospel appear to be allowed and set forth; but in so feeble and hesitating a tone, as evinces either a careless investigation into their character, a doubtful opinion of their truth, or an indistinct apprehension of their value and efficacy. Such a representation awakens but little interest, and produces no effect. Our people feel little obligation to receive what, from

* Hall’s Sermons, ut supra, p. 22.

2 Zepper speaks so admirably upon the subject of this Section, that, as his work is not in few hands, we give a quotation: — ‘Cujus opcris difficultatem tain multiplex et varia auditorum, quibus verbi divini mysteria dispcnsanda sunt, divcrsitas sexuum, setatum, ingeniorum, opinionum, profcctuum, conditionis, institutionis, morborum et affcctionum animi discrimen, imo contrarietas non parum auget: dum alii hypocritse sunt; aliiafflicti peccatores: alii flagitiosi; alii pie viventes: alii desperabundi; alii cum infirmitate et conscientiae variis tentationibus varic luctantes; alii pabulo, quod pascua tantuin, et fontes Israel is sapiat, contcnti; alii delicati et nauseabundi, quorum palato nihil fere sapit, quantumvis orthodoxurn, nisi carncni quoque et niundum resipiat. Q.uos animorunimorbos, et diversam auditorum rationem, ut nosso difficile est: ita convenientia omnibus et singulis remedia, ex verbi divini pharinacopolio deproinerc, caquc feliciter ctiam applicare, quanti, quamque immensi laboris et siuloris, quanti ingcnii, quantaj spiritualis prudentijB res est. — Unde etiam Christus Ecclesioe suaj pastorem servo comparat prudenti et fideli, super famulitiuin Domini constituto, ut iliis alimentum det, et quidem in tempore, hoc est, non promiscut5, obiter aut perfunctorie, sod pro ratione temporum, adeoque et locorum et ingeniorum, quibuscum negotium illi est. Matt. xxiv. 45.’ Fief, pp. 5, 6.

the spiritless mode of presentment, seems to be of minor importance — at least not worthy of inconvenient consideration, or expensive sacrifices. In many views of human corruption, of the grand doctrine of justification, and of the work and influence of the Spirit, it would be difficult to detect any positive contrariety to Scripture; while yet there is an evident deterioration from the “full assurance,” with which our reformers have laid them down, as the primary doctrines of the Gospel, indispensable to the character, hope, and estabhshraent of the Christian. There is an excessive caution in fencing and guarding the statement. The offensive spirituality of terms is covered in the garb of a more popular theology, and the distinct recognition of the cardinal points is greatly obscured: so that, though there is no actual pulling down of the house, there is a palpable want of power to build it up. This indecisive tone may be partially traced to an undue regard to human standards; in some measure taking the place of an entire submission to the word of God. For it is only when we stand upon the whole ground of Scripture, that we can make those strong and constant appeals “to the law and to the testimony,” which characterize a decided view of the Gospel, and enable us to deliver it in a clear and decided manner. It is not enough for us to speak the oracles of God. We must speak as the oracles ;^ “magnifying our office” by the undoubted confidence, that “the Gospel, which is preached of us is not after man” — that our message is ‘’ not the word of man, but in truth the word of God.“^ On the deeper and more mysterious points of the Gospel, (on which difference of sentiment has always existed) Christian moderation and forbearance may be required. But on the grand fundamentals, an authoritative decision of statement becomes us; not allowing a doubt to belong to our message, any more than to our own existence. Thus did the Apostles and their fellow-labourers preach the Gospel. They had received it from the mouth of God; they were assured of its Divine authority; they deUvered it in despite of all resistance,^ as a testimony/, bringing with it its own evidence; and thus, “by manifestation of the truth, they commended themselves to every man’s conscience in the sight of God.”* The Apostle considered the charge of indecision, even in ordinary matters, to be so grave an accusation, and so injurious to his Ministry, that he felt himself justified in calling his God to witness, that in no re-

1 Peter iv. 11. 2 Gal. i. 11, 12; 1 Thess. ii. 13. 3 See Gal. v. Z — L

* Comp. Luke i. 3; 1 John i. 1 — 3; 2 Peter i. 16; with 3 Cor. iv. 2.

sped had his word been fickle among them; but that his testimony had been consistent, decided, and unwavering.’

Such — again — was his decided conviction of the truth of his own testimony, that he hesitates not to curse himself, or even “an angel from heaven,” upon the supposition, that he could “preach any other Gospel, than that which he had preached unto them.’’* To those whom he detected in undermining it, he ^- would glv place bi, subjection, no, not for an hour, that the truth of the Gospel might continue with” the church. Nay when he met with an opponent to the liberty of the Gospel in the person of an Apostle — ‘• he withstood him to the face,” even before the whole Church. “because he was to be blamed. ‘“^ Yet this was the same Apostle, who in matters of lesser moment was ever ready to” become all things to all men, if that by any means he might save some f* who would give up the use of meat to the end of his life, rather than put a sturabUng-block in the way of a weak brother ;s and who would circumcise Timothy in condescension to the infirmities and prejudices of his brethren, to gain a more conciliating access to their hearts.^ This was he, who, in his own spirit, was “gentle among his people, as a nursing-mother cherisheth her children;”’ who yet could not endure among them any perversion of doctrine, or laxity of practice, without the severest rebukes and most fearful threatenings.’’ So important is it, that the character of decision should be — not our own spirit — “lording over the Lord’s heritage,” or “having dominion over their faith,”^ (a spiritual exercise of the power of the princes of this world=); but “the meekness and gentleness of Christ,” who, though “the servant of all,” yet as the messenger of God, “spake as one having authority.” “We speak,” (said he on one occasion) “that we do know: and testify that we have seenP^° “We having the same spirit of faith,” (said his chosen Apostle)” according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak.

1 2 Cor. i. 17 — 20. 2 Gal. 8, 9. ‘Gal. ii. 5, 1 1, 12.

* 1 Cor. ix. 22. 5 ib. viii. 13. Acts xvi. 3.

7 1 Thess, ii. 7, 8, with Gal. v. 2. 1 Cor. iii. 47. s i Peter v. 3; 2 Cor. i. 24.

Matt. IX. 25. 10 John iii. 11.” 2 Cor. iv. 13.