power of conviction, the danger of stifling it, and the best methods of cherishing, deepening, and directing its influence. The power of temptation in its diversfied operations is a material part of the subject, both as regards the "captivity" of the multitude "at the will of Satan," ""* or his active and too successful influence over Christian hearts. The incessant workings of native principles of corruption, falling in with the grand designs of the enemy, and materially aiding his operations, need to be most correctly delineated. And hence will arise some important rules for the assurance of Christian sincerity, and for a scriptural "trial of the spirits, whether they be of God."+ The different offices of the Holy Spirit, "helping infirmities" in prayer, convincing, enlightening, consoling, strengthening every part of the soul, embuing with the Divine image, and bearing witness to his own work-these will form full and interesting subjects for detailed exposition. The connexion of the work of the Holy Spirit with the exhibition of the love of Christ, his offices, 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 power of consolation. This view of the scheme of the Gospel widely differs from the dry and abstract statement of orthodox doctrine. Its life consists not in the exposition, but in the application of the doctrine to the heart for the suitable purposes for which it was ordained-the sanctification and comfort of the sincere Christian. Subjects of this character may occasionally and at seasonable oppor *2 Tim. ii. 26. 1 John iv. 1. tunities form entire subjects of our pulpit discourses, though perhaps it is more important, that they should give a general tone and character to our Ministry. Exhortations, however, to caution and watchfulness, must be judiciously introduced, with a plentiful admixture of Scripture proof and illustration, 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, in order to lay them open experimentally, and, by the grace of God, successfully, in the course of our Ministrations. It is experience alone that qualifies for usefulness, by enabling the Minister to touch the tender strings of the heart, and to suit his instructions to the different cases, trials, and circumstances that belong to the subject of his Ministration.* 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.'t The Christian Minister may therefore expect his full portion of painful and perplexing exercises. For not only does he require them to promote his humiliation of soul (a most needful and encouraging preparation * 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. t De Vero Theologo. for Ministerial success) but also to " 'give him the tongue of the learned, that he may know how to speak a word in season to him that is weary.' 99* It is almost needful, that he should have a taste more or less of the innumerable trials, fears, complaints, and temptations of private Christians, to enable him to prescribe the specific remedy for each varying complaint, and to exercise a spirit of Christian sympathy with them all. A judicious and occasional reference to our own experience, will add considerable interest to our preaching. The Apostle introduces such reference with considerable effect in his Apostolic letters to his churches. And when we can tell our people—' We have passed with you through the same tribulation, conflicted with the same difficulties, fallen into the same snares, and overcome the same temptations'this gives a reciprocity of interest and excitement, that leads them in the midst of present distresses to "thank God" for us, "and take courage" for themselves. Addresses of this character flow from the heart to the heart with a direct passage and immediate effect; and they bring a warmth and impressiveness, compared with which cold speculation or studied eloquence is most insipid. The difference is that of the way-post which directs the traveller, while itself remains unmoved, and the living guide, who becomes a companion to sympathize, enliven, and uphold his fellow. Great discretion however is requisite to regulate the frequency and seasonableness of these personal references. There would otherwise be an immediate danger of "preaching ourselves," instead of "Christ Jesus the Lord." There would also be the appearance of setting up our own * Isaiah 1. 4. Rom. vii. Phil. iii. 1 Tim. i. 12-15. et alia. experience as a standard for our people, than which nothing could be more injurious, as an occasion of ridicule to the enemies of the Gospel, and as a serious hindrance to the sincere inquirer, by putting the servant in his master's place-man in the place of God. 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, we may remark, that it gives a peculiar flexibility to our Ministry, and enables us to apply appropriate remedies to the several individual cases. It assists us also in the right use of our own experience, not making it the standard of our Ministry, nor on the other hand regarding it as a 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 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 works 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. Indeed the study of the Apostolical Epistles will mark this style of preaching to be most. consonant with the inspired model. What interesting details of lively experience are brought before us in Rom. viii.! How different is the view exhibited in that wonderful portion of Holy Writ, from a dry statement *. Richmond's Life, p. 184. of abstract truth, whether doctrinal or preceptive! 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."* The outlines of experience resemble the features of the human countenance, which (though so varied and modified by constitution, education or personal habits, that each may be considered to be an original) in all leading particulars are invariably the same. Identity of character is preserved in the midst of an endless diversity of feature. All Christians, being, according to the promise,† under the same Divine teaching, will be taught substantially the same lessons. And though there will be considerable differences in the degrees of their proficiency, and proper individualities to the several cases, arising from the course of human instruction, or incidental circumstances, yet the same system of spiritual and experimental instructions will equally apply to all. The young and the more advanced will be alike profited by the detailed sketch of ways and means in which the principles and actings of the Divine life are implanted, cherished, and maintained. Nor will the unbeliever be left without his share of benefit. Conviction may flash upon his mind- If this be Christianity, I have yet to learn it, to feel it, and to enjoy it.' Who knoweth, but such a moment of conviction may give birth to a desire, which, when formed into a prayer may prove the commencement of a new *Prov. xxvii. 19, † Isaiah liv. 13. |