ence 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 interesting style of preaching presupposes a personal acquaintance with these exercises, and an individual interest in their privileges. It is experience alone that qualifies the Minister for usefulness, by enabling him to touch the tender strings of the heart, and to suit his instruction to the different cases, trials, 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 26 1 John iv. 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. inculcates, from the assured persuasions of his mind, and applies to every case, from his own knowledge of what is suitable to each.' 1 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." 2 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. 3 The Apostle in his letters to the churches, introduces occasional reference to his own experience with 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 way-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 placea worm in the place of God. tance. Our Pastoral Ministry will here supply much valuable assisIn commenting upon the Epistle to the Galatians, we might present a faithful portraiture of the sin and danger of self-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, drawn from the most experimental divines, will have far less of reality and 2 Isaiah 1. 4. 1 De Vero Theologo. 32 Cor. i. 3-7. 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 our people. It enables us also to make 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 Ministry is also usually attended with a peculiar 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 Apostolical 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. 1 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." 2 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, 3 will be taught substantially the same lessons. And though the course of human instruction, or incidental circumstances, will individualize Richmond's Life, p. 184. 2 Prov. xxvii. 19. 3 Isa. liv. 13. the several cases in their different 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! III.-PRACTICAL PREACHING OF 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 only 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 offensive 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 obligation, as in the absence of all reference to doctrine or experience. Let these three departments of preaching be exhibited in their mutual connexion, dependence, and use; and the head, heart, and life, will be simultaneously influenced. 1 Ezek. xxxiii. 32. 2 See Matt. xiii. 20. John v. 35. Heb. vi. 5. 3 See Matt. xxviii. 19, 20. The connection of practical with doctrinal preaching is of the 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 the 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 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 Hors-, ley'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 which religious duty can be effectually enforced.? : Bishop Horne 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 'Such as the duties of husbands, Eph. v. 25-wives, 22-servants, Eph. vi. 5; Col. iii. 1. Titus ii. 10-subjects, 1 Peter ii. 13-25-evil speaking, Titus iii. 2-7. Compare also the Apostle's preaching to Felix, Acts xxiv. 21, 25. The illative particle (therefore) significantly illustrates this connexion and dependence. Rom. xii. 1; Ephes. iv. 1; Col. iii. 1, &c. * Charges. p. 10. 3 Bishop Horne's Essays, p. 162. |