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 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 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 ruth! 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 lesAnd though the course of human instruction, or incidental circumstances, will individualize the several cases in their different 1 Richmond's Life, p. 184. sons. 3 2 Prov. xxvii. 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! 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 selfdelusive delight.2 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. 3 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 1 Ezek. xxxiii. 32. 3 See Matt. xxviii. 19, 20. 2 See Matt. xiii. 20. John v. 35. Heb. vi. 5. 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 which religious duty can be effectually enforced.2 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 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 difference between an Ethical Divine, and a Christian preacher !'4 1 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. 2 Charges, p. 10. 3 Bishop Horne's Essays, p. 162. 4 Bishop Horne on preaching the Gospel, pp. 7, 8. A morality 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 1 In illustration of this subject-the doctrine of the Trinity is stated in connexion with Christian worship, and with the exercise of love to God. From the doctrine of the incarnation is drawn at one time an arrow of conviction;2 at other times it is the motive for humility, love, or obedience. The atonement is displayed, as the principle of hatred of sin, and love to the Saviour. 3 4 6 The doctrine of election (as we have lately remarked3) is always linked with personal holiness, and an incentive to persevering diligence." The sovereignty and freeness of grace are the principles of laborious activity,1o 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. We 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 in 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 state of his people dictated to him.12 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 obligations, 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 Spirit ture, 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. 1 Matt. xxviii. 19. 2 Thess. iii. 5. 3 Phil. ii. 4-6. 2 Ye have killed the Holy One. 4 2 Cor. viii. 9. 6 Rom. v. vi. 7 2 Cor. v. 14, 15. 11 See an admirable sermon on this subject preached at the Visitation con of Wells. By Ralph Lyon, M.A. 12 See Rom. xii.; Eph. iv. v. throughout. Acts iii. 14, 15. Acts iii. 22, 23. 10 Phil. ii. 12, 13. of the Archdea 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 workmanship," "the new man, which after God is created in righteousness and true holiness."" Scriptural preaching will expound doctrines practically, and practice doctrinally; omitting neither, but stating neither independent of the other, or unconnected with experimental 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 Horne) 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.'s 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 1 Psalm cxvi. 12. Comp. Isa. vi. 6—8. 2 Budd on Infant Baptism, p. 446. 3 Bishop Horne 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. Upon this view Augustine justly denominated the moral virtues of Pagan philosophers, 'splendida peccata. 'Per fidem venitur ad opera; non per opera venitur ad fidem'-was one of the sententious aphorisms of the old Divines. |