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ratively, are pastors according to God's heart, feeding his people with knowledge and understanding!" i 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;" 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 be 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 faith 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—

1 Jer. iii. 15.

2 Cecil's Life of Cadogan.

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a Psalm xxxvi. 9.

Witsius thus solomnly warns his modest Divine-Ea (Dei oracula) quovis, vel levissimo torquere modo, ut præjudicatis respondeant hypothesibus, nefas ac propemodum scelus est.' De Theologo Modesto.

"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, 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 of God, who works in setting us to work,5 and whose rule of procedure is—“ He that hath, to him shall be given."6 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."8

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 human mind in the hope of conciliating regard, is to forget the native enmity

Matt. vii. 7, 8, with Isaiah xlv. 19. 2 Hosea xi. 4. 3 See Psalm cx. 3. Augustine well remarked-Si non sit liberum arbitrium, quomodo damnabitur mundus? Si non sit gratia, quomodo servabitur?' 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.

5 See Phil. ii. 12, 13.

6 Mark iv. 25.

7Eph. v. 14. See this subject illustrated in the parable of the dry bones. Ezek. Xxxvii. 1-10. 8 Acts xiv. 3.

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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 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." "Simplicity, 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."5 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. 6

"4

The striking exhortation of Bishop Reynolds will fitly con

1 John i. 5; iii. 19, 20; Rom. viii. 7. 31 Cor. i. 22-24. 6 Bowles 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 œconomy,) "to bring us to him"-or to describe him as if before our eyesor 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 Ministrations-John the Baptist, (John i. 29.) Philip, (Acts viii. 5.) Paul, (Acts ix. 20. 1 Cor. ii. 2. Eph. iii. 8.) 4. Because all our works except they be grafted 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 soli annunciant vere, et uti oportet, qui in illo solo docent omnem spem salutis humanæ repositam, qui per illum solum agnoscunt divitias gratiæ Divinæ ad nos derivari.' Dav. in Col. i. 28.

2 Matt. xi. 16-19; John xii. 37-40. Mather's Student and Pastor, p. 185. 5 Col. iii. 11.

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clude 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 suffer ings, the power of his resurrection," the beauties of his holiness, the easiness of his yoke, the sweetness of his peace, the joy of his salvation, the hope of his glory-that the hearts of your hearers may burn within them, and they may "fly, like doves unto their windows," for shelter and sanctuary into the 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 Lord." "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 render 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 wisdom to counsel them, as righteousness to justify, as sanctification to renew, as redemption to save. Let Christ be the diamond to shine in the bosom of all your sermons.1

1 Works, pp. 1039, 1040. An uniform 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; 'aud marks this edition of his works, as forming a most valuable accession to our stores of sound and masculine theology.' November, 1826.

II.-EXPERIMENTAL PREACHING OF THE GOSPEL.

PERHAPS the theory of the Gospel was never 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.'1 Our statements may be full and simple, connected and unfettered; but 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 dealing with certain trains of spiritual exercises; but to enter with minuteness into the varied feelings, difficulties, conflicts, and privileges, belonging to what Scougal aptly calls the life of God in the soul of man,' is most important.

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 influ

1 Newton's Life of Grimshaw, p. 65.

2 2 Tim. ii. 26.