a clear perception of the subject—the will has a ready ground of assent-the affections an intelligent and practical excitement —the memory a stronger habit of retention-the conscience an awakened exercise. And though we cannot ascribe innate efficacy to the best disposition of our great subject, yet we must Ideal with rational man in a rational mode, as the appointed medium of Divine instruction. The intelligent view of Evangelical truth is therefore much hindered by an irregular distribution of the subject. When the unity is disturbed by the intermixture of different points, and the dissociation of the several parts-when the arrangement is filled up with general matter, without the explication of the main heads of the discussion-when there is but little moulding of the mind into the spirit of the subject-want of clearness, sympathy, and power of application is the result.

"Preaching Christ in wisdom" must imply a just and connected view of Scriptural truth. "A wise master-builder " not only carefully lays a right foundation, but "takes heed how he builds thereupon "distinguishing the different qualities of his materials; placing the doctrine at the foundation, and duties as proper to be built upon it; thus forming the superstructure of lively stones, growing up into a goodly edifice. Thus will he guard against confounding what God has distinguished, and putting asunder "what God hath joined together "—often perhaps seeing reason to insist upon some points with

1 1 Cor. iii. 10-15.

2 Mark the statement of justification in the Epistle to the Galatians. The Apostle did not (as some appear to think) conceive that the view of its simplicity (ch. i.—iv.) was in any wise obscured by the exhibition of its fruitfulness (ch. v. vi.) The tree is known by its fruits, while it is distinguished from them.

more detail than others, but taking care to bring every part into its due prominence and connexion with the Christian system; confirming and improving the whole for doctrine and reproof, for correction and instruction in righteousness." 1

There is the greatest possible need of this wise exhibition of the Gospel. Many will patiently listen to the practical enforcements of Christian duty, who cannot endure the Scriptural statements of the Sovereignty of God-of his free election of his peopleof the doctrine of justification by the righteousness of Christ—of the utter insufficiency of works as the ground of trust-of the helplessness of man in the act of turning to God-and the indispensable need of Divine influence to incline his heart. Many on the other hand receive the higher and mysterious doctrines of the Gospel with delight; while they revolt from the invitations of the Gospel, and consider inculcations of the law as the rule of life, or of evangelical repentance and holiness—to be legal and unauthorized statements. Now both these extremes proceed from the same principle-a proud determination to receive a part only of the counsel of God. Both need the same corrective a full, well-proportioned, and connected display of Christian truth-opposing the notions of self-sufficiency, without weakening the obligations to duty; and enforcing practical obligations, without entrenching upon the Divine Sovereignty, or the freeness of divine grace.

Great indeed is the wisdom required in setting forth the analogy of faith, and the connection of the several parts of the Christian system. And from a deficiency of this just distribution of truth, much

1 2 Tim. iii. 16.

and dangerous error has arisen.

The foundations

of evangelical holiness have been weakened, by severing the doctrine of grace from its use and end; by leading men to rest upon its notions, while they neglect its practical influence; or by insinuating a carelessness of the evil and consequences of sin from the misconceived doctrine of Divine forgiveness. The wise ministration of the Gospel connects the full display of Divine mercy with a deep and humbling sense of sin. A free pardon will be watered with tears; forgiven sin will be detested and crucified; and the Gospel will be clearly seen to be the only principle of holiness both of heart and life.1

The exhibition of a correct standard both in doctrine and profession belongs to this subject. In doctrine it should be remembered, that every truth is not of equal importance, and that no single truth unconnected with the rest, constitutes the Gospel. The force even of important truths (such as election, imputed righteousness, or Christian assurance) is much enervated by dwelling upon them exclusively; while the beauty of the whole system is marred by insisting upon unconnected portions. If large integral parts of Scripture (such as the several Epistles to the Churches) be studied in simplicity and prayer, we should at once discover the main subjects that filled the minds of the inspired writers, and also the precise proportion, which our favourite views bear to the whole "counsel of God" thus laid open before us.2

1 Comp. Rom. v. vi.

2 May the writer venture to suggest the inquiry to some of the ardent investigators of prophecy-What proportion in extent and clearness their schemes (admitting them-for the sake of argument only to be correct) occupy in the systems of Apostolical instruction; and whether the prophetic views and principles there set forth are not clearly subordinated to the display of Christ

We should thus mark the difference between Scriptural doctrines and Scriptural statements, and observe that points in the system-Scriptural in their place and proportion-may become unscriptural by their disproportioned and unnatural application.-A distinct standard of truth in its individual application, is also of great moment-not merely inculcating certain qualifications (such as regeneration, faith, repentance) as indispensable to salvation; but--like" an interpreter, one among a thousand”1—explaining their true character and properties, and directing to the attainment, and establishment of them.

With regard to profession, a spiritual standard is of the highest importance. The reality and substance of the Gospel mainly consists in its spiritual character-laying open the secret ways of sin, in forgetfulness of God, neglect of the Saviour, quenching of the Spirit, and enmity to the law; and inculcating holiness in all its detail in the inward parts. Yet we should here be careful not to set our standard too low or too high-to lay nothing down as evidence of the Christian character, merely because it belongs to a decorous, amiable, natural disposition; and on the other hand to bring forth the lowest germ of Christian sincerity as a decisive evidence of Divine operation; distinguishing between the existence and the degrees of grace, and remembering that there are babes, as crucified, as the manifestation of all the love and glory of the Divine perfection? Let not this suggestion be supposed to discountenance the study of prophecy (which within its due bounds is equally practical, enlivening, and obligatory) but only the uncontrouled extent, to which it is pursued; and the exclusive dogmatical view, in which it is too ofter brought before the Church. Perhaps the principle of these remarks may bear a qualified reference to the controversy on Christian assurance-and some other points, which unhappily divide-instead of uniting the Church in the present day.

2 See Job. xxxiii. 23.

well as young men and fathers, in the family of God.1 By a deviation from the Scriptural standard on either side, we “slay the souls that should not die, and save the souls alive that should not live-making the heart of the righteous sad, whom the Lord hath not made sad; and strengthening the hands of the wicked, by promising him life.” 2

ters.

We may here also remark on the importance of a correct application of our message to different characWe are here reminded of our Lord's definition of a faithful and wise steward" 3-faithful, in " giving the portions"—"wise," in the seasonable mode and time of distribution. And indeed in this view, how important is the wise dispensation of our office, in the discernment of the particular truth, the argument, the method, the words, and the utterance, best adapted for the instruction and edification of our people! How observable is the difference in our Lord's early discourses to the Scribes and Pharisees, to the multitude, and to his disciples; as well as in his more private treatment of individual cases! How accurately also did the Apostle accommodate the method

1 The line of demarcation is sometimes so strictly drawn, that it would seem as if no attainments, which fall short of a prescribed standard, were to be accounted as indicative of the existence of any religious feeling. It would be more consonant to our Lord's example, if, when appearances on the whole are favourable, those who are yet lacking one thing, were to be brought to a clearer knowledge of the way of salvation by forbearance and seasonable admonition. If the Apostle thought it necessary to exhort believers to add to their faith virtue, and to virtue knowledge, &c. he must have contemplated the possibility, that those, who might afterwards become thoroughly furnished unto all good works, had been formerly deficient in some of the Christian graces.' Bishop of Winchester-Ministerial Character of Christ, pp. 232, 233. 2 Ezek. xiii. 19, 22.

3 Luke xii. 42. The extreme care, with which the Levitical sacrifices were dissected and distributed, affords an apt illustration of this Ministerial wisdom. 2 Tim. ii. 15.