Spirit is generally set forth in its full scriptural glory and necessity, especially as the originator of a believing reception of the Saviour,* in which character if we duly honour him, we may hope that he will honour us, by exerting that power, which we have distinctly and dutifully ascribed to him. The statement of these points would also necessarily include the cardinal doctrine of free and full justification, through faith in the atoning blood, and meritorious obedience of the Redeemer, the holy nature and evidences of this faith-the immediate agency of the Holy Spirit in the work of regeneration, progressive sanctification, and in all his offices of holy and heavenly consolation, convincing, enlivening, comforting, and assuring the heart of the sincere Christian, and enduing him with a "meekness for the inheritance of the saints in light." That these are great and fundamental doctrines, will be very generally allowed by all denominations in the church. But to affirm that this is all the Gospel, is, in the Writer's view, to put a part (a very considerable part indeed, but still only a part) for the whole. Much of the Scripture revelation is left untouched and restrained from the people, except, after the example of the Apostles, we trace the blessings of the Gospel to their fountain-head in the sovereign pleasure and everlasting love of God. Unless it can be proved that there is no express revelation of the purpose of God in the Sacred Volume, it is difficult to discover any just reason for its exclusion from our Ministry. If it form a component part of Scripture, it doubtless comes within the terms of the Ministerial commission. No redundancy can be supposed. "All * John xiv. 26. xvi. 14, 15. 1 Cor. xii. 3, Scripture is given by inspiration of God;" and all "is profitable for doctrine and instruction in righteousness. In exhibiting the freeness of the invitations of the Gospel, we must not hide the basis of our effectual calling. In displaying the riches of grace, we must not forget to trace it to its source in the sovereign pleasure of God. The obligations of holiness cannot be scripturally enforced, if their connexion with the eternal designs of God be withheld.§ The principle of these remarks equally applies to Ministers of the Calvinistic or Arminian school. Both must allow that the doctrines of predestination and election are laid down in Scripture, and therefore that they form truly, if not prominently, a part of "the counsel of God." It must also be admitted on all hands, that they made a part of our Lord's public instructions to mixed congregations, and of the system of doctrine brought by the Apostles before the churches T—of a pure and more spiritual character indeed than our own, but constituted upon the same basis. It seems therefore necessary to the completeness of our system of public instruction, that these doctrines should be stated with moderation and forbearance, and yet with decision, according to the light in which we trust we have "received them of the Lord." While many serious and candid Arminians have sometimes expressed their anxiety, that their Calvinistic brethren should studiously avoid any decided statement of their views, they impose no such restraint upon themselves. Their published documents will be found to possess as strong 2 Tim. iii. 16. † See John vi. 37. Eph. i. 3-6. 2 Tim. i. 9. § Rom. viii. 29. Eph. i. 4. 2 Thess. ii. 13. 1 Pet. i. 2. See especially the Epistles to the Romans and Ephesians. an infusion of their peculiar sentiments, as is usually seen in writers of the opposite school. They doubtless feel, that, as a part of the Divine revelation, an explicit testimony is required of them in the compass of Ministerial instruction. Mr. Richmond well observed-'I dare not omit what God hath revealed to his church, nor call that useless or dangerous, which he requires me to believe and teach.'* Indeed it appears presumptuous to refrain from expounding to our people, according to the light afforded us, any part of that book, which was designed for general and popular instruction, and of which we are the ordained interpreters. Take thou authority to preach the word of God,'† was a large commission entrusted to us at our ordination, and comprehending within its terms the full extent of the Evangelical system. Mr. Richmond faithfully advised a brother clergyman in an early stage of his more enlightened Ministry— 'Do not shun to deliver the whole counsel of God. Keep in mind that excellent rule,-Never preach a single sermon, from which an unenlightened hearer might not learn the plan of salvation, even though he never afterwards heard another discourse.'' It is not enough that our preaching be true-It must be the truth-the whole truth-" the truth as it is in Jesus." Indeed we may consider it as the test of the correctness of our system, whether it naturally leads us to value and to use every truth bearing the stamp of Divine authority. Should it make us cautiously refrain either from Scriptural doctrines or practical exhortations, and allow of allusions to certain texts only to weaken their evident power of application, * Richmond's Life, p. 139. Ordination of Priests. Richmond's Life, p. 183. some serious defect must exist. An accurate view of Christian doctrine would connect every part with some important end, or at least would assure our minds, that such connexion was formed in the Divine purpose, though beyond the ken of our vision to discern it. Yet on the other hand an undue prominence to particular parts of the system must be avoided, as being equally unscriptural with an undue concealment.* Much guard also is required against overstatement. Inferences that appear to be strictly legitimate, must be received with the greatest caution, or rather decidedly rejected, except as they are supported by explicit Scripture declarations. Let us ever stop,' as Professor Campbell reminds us, 'where revelation stops; and not pretend to move one inch beyond it.' How wise and holy was the spirit of Bishop Ridley, thus writing to his fellow-martyr, Bradford—' In those matters I am so fearful, that I dare not speak further, yea, almost none otherwise, than the very text doth, as it were, lead me by the hand.' The study of the Apostolical Epistles is in this view of the first importance. It will show whether every "jot and tittle" of Scriptural truth delivered to the primitive churches be included in our course of Ministerial instruction. It will teach us what to bring forth, and in what mode-to form alike the doctrine, the statement, and the terms, upon the Divine model. It will exhibit the unscriptural scheme of giving abstract views of the doctrines of grace, instead of combining them with the practical enforcements of holiness, in * See some important remarks in the application of Mr. Scott's Sermon on Election and Perseverance. On Systematic Theology, Lect. iii. It which the sacred writers uniformly produce them.* will mark also the error of avoiding the use of the offensive terms, in which holy inspiration has clothed these deep and mysterious doctrines, probably from the apprehension of exciting disgust, misconception, or licentiousness; which, however well intentioned, is unevangelical in its spirit, and gradually substitutes a lower style or standard of preaching in the room of the spiritual character and unadulterated purity of the Gospel. The objection that these doctrines cannot be understood, or are liable to be wrested by the mass of our congregations, is well met by the forcible language of Bishop Horsley-' Pray earnestly to God to assist the Ministration of the word, by the secret influence of the Holy Spirit on the minds of your hearers; and nothing doubting that your prayers are heard, however mean and illiterate the congregation may be, in which you exercise your sacred functions, fear not to set before them the whole counsel of God. Open the whole of your message without reservation, that every one of you may have confidence to say, when he shall be called upon to give an account of his stewardship— 66 Lord, I have not hid thy righteousness within my heart; I have not concealed thy loving-kindness and truth from the great congregation." " Our doctrinal statements must also be simple. Our materials of instruction are sufficiently simple. Sin and salvation-ruined man recovered by Christ-comprise the whole. But it is of main importance, that the sinner's way to Christ should be made as plain, as were of old the ways to the cities of refuge. “The stumbling *See Deut. vii. 6. x. 15, 16. Rom. viii. 29. Eph. i. 4. ii. 10. 2 Thess, ii. 13. 1 Pet. i. 2. † Charges, p. 16. |