woven and wrought out of a feeling heart, spiritually schooled in the exercises of the ways of God and the methods of Satan, supported and sinewed by the genuine expositions of the word of God, and enforced 'with the evidence and demonstration of the Spirit'— than from the more cold statements of orthodoxy, or the more abstract views of the Christian system, even though accompanied with exhortations and invitations. A high relish of Divine truth in the Minister naturally gives a great insight into human character; and enables him skilfully to exhibit the terms of his commission for the conviction of the judgment, and the touching of the heart and conscience. Nor would any other source supply him with those striking and affecting sentiments, which find a responsive voice in the consciences of the ungodly, and in the sympathies of humble and experienced Christians. The maxim of practical religion applies in full force to the expectation of assistance in our public work, Labour in the preparation for the pulpit, as if our whole success depended on it. Pray and depend upon Christ, as feeling, that "without him we can do nothing." In neglecting preparation, we should tempt God to depart from his ordinary course for our assistance; in trusting to our preparation we should make a God of our gifts. It is more curious than important, to inquire into the modus of the assistance of the Divine Spirit in the composition or delivery of our sermons; or to endeavour to determine the precise boundaries between the result of our own thought, and the efflux from a higher source. But it will be safe to ascribe all the honour of the success to the Divine agent, and to attribute to ourselves all the infirmities attendant upon the work. We are warranted to expect Divine assistance to the utmost extent of our necessity, and to lay our whole stress upon it, so as to be persuaded, that there can be no effectual meditation, composition, or delivery without it. But such a dependence as supersedes the necessity of preparation is unscriptural and delusive. Not that we must expect the assistance from above in the way of mechanical sufficiency, as purchased by a certain quantum or routine of preparation. After we have preached with power and acceptance for successive years, there is still no more security than at first; and no prospect of the continuance of the supply, except in the renewed exercise of faith, repairing to the overflowing fountain for fresh and enlarged supplies. The sum, however, of all that could be offered upon this subject, cannot be given better than in Mr. Cecil's words- I have been cured' (he remarks) of expecting the Holy Spirit's influence without due preparation on our part, by observing how men preach, who take up that error. We must combine Luther with St. Paul- Bene orasse est bene studuisse'. must be united with St. Paul's-" Meditate upon these things; give thyself wholly to them, that thy profiting may appear unto all." One errs who says I will preach a reputable sermon;' and another errs who says—' I will leave all to the assistance of the Holy Spirit,' while he has neglected a diligent preparation.' 1 'Cecil's Remains. To the following humbling confessions most of us will subscribe-' In the preparation of our sermons, alas! how cold, how formal have we often been! Prayer has been the last thing we have thought of, instead of the first. We have made dissertations, not sermons ; we have consulted commentators, not our Bibles; we have been led by science, and not by the heart and therefore our discoveries have been so tame, so lifeless, so uninteresting to the mass of our hearers, so little savouring of Christ, so little like the inspired example of St. Paul.' Rev. D. Wilson's Essay to Baxter's Reformed Pastor, p. xiii. CHAPTER III. THE SCRIPTURAL MODE OF PREACHING THE LAW. THE mark of a Minister "approved unto God, a workman that needeth not to be ashamed," is, that he "rightly divides the word of truth." A full and consistent application of the Gospel to the mass of our unconverted hearers, combined with a system of spiritual instruction for the several classes of Christians, constitutes the dispensation of the Christian Ministry. It will be distinguished by a Scriptural symmetry in the arrangement of Christian principles; embracing the whole revelation of God, in its doctrinal instructions, experimental privileges, and practical results. This revelation of God is divided into two parts-the Law and the Gospel-essentially distinct from each other, though so intimately connected, that an accurate knowledge of neither can be obtained without the other. The Scriptural preaching of the Law is therefore a main part of our subject. We shall consider it separately; and in its connexion with the Gospel.' SECTION I. THE PREACHING OF THE LAW-ITS CHARACTER-USES-AND OBLIGATIONS. THERE can be no question, that the preaching of the law in its Scriptural character and connexion must 1 The reader may be referred to Mr. Simeon's Sermons on Gal. iii. 19, in his Appendix to Horæ Homileticæ, for a most luminous exhibition of the Scriptural preaching of the law. Comp. Daven. on Col. i. 28. on the duty and importance of preaching the law. form a constituent part of the Ministry of the Gospel. Some indeed, upon a contracted and inaccurate view, identify the preaching of the law with legal preaching. Others preach the law independently of the Gospel. Others again narrow its exceeding breadth, by bringing character and conduct to the criterion of some lower rules and inferior standard-such as expediency, the opinion of the world, prudence, and consequences. But, as there is a legal mode of preaching the Gospel, so there is an evangelical mode of preaching the Law. Luther's indignation was roused by the perversion both of the Law and the Gospel in his times. Propositions were brought to him, against the preaching of the law, because it could not justify. Such seducers' (said he) 'do come already among our people, while we yet live-what will be done when we are gone?' 'Never' (observes he) was a more bold and harsh sermon preached in the world, than that which St. Paul preached, wherein he quite abolisheth and taketh away Moses, together with his laws, as insufficient for a sinner's salvation. But when we are not in hand with justification, we ought greatly and highly to esteem the law. We must extol and applaud it in the highest degree, and (with St. Paul) we must count it good, true, spiritual, and Divine, as in truth it is.' 1 The Apostle combines his view of the character and obligations of the law with his most expanded views of evangelical truth. He defines its character to be "holy, just, and good."? He informs us that its lawful use is " good' ,, 3 for us. The exposition of this character, and the enforcement of this use, must 1 Luther's Table Talk, ch. xii. 2 Rom. vii. 12. 3 1 Tim. i. 8. therefore be involved in the terms of the Ministerial commission. The character of the law of God, as the transcript of the Divine mind and image, is "holy," as presenting to man the love of God, and at the same time exhibiting that most glorious proof of God's love to man, which is the essence of his holiness-"just,” as being conformable to, and deduced from, the first and most simple principles of justice between God and his creatures-"good," such a law as conscience tells us, is suitable to the character of God, is most useful for the accomplishment of the Divine purpose, of uniting man to God by a happy discipline of obedience—and the constant obedience to which, will bring him to that consummation of bliss, which is ordained in the end and recompense of his work.'1 Thus in its Author-in its matter-and in its end, it demands our highest regard. The uses of the law are various and important. The world are indebted to it for many wholesome results. It discovers to them the holy nature and character of God; it informs them of their duty, and binds them to the performance of it. Its restraint bridles the lust of man within the bounds of external decency, without which, the world would become "a field of blood." It condemns also those who cast off its yoke.? Even the heathen are brought in guilty by "the work of the law written in their hearts." 3 It is also the medium of conviction of sin. pense with the law from their law of love, as it is called, as the only means of conviction. But did not our Lord employ the moral law with the young Ruler, for this express purpose? Some indeed, who dis- 1 Vitr. Obs. Sacr. Lib. vi. cap. xvii. 11. 3 Rom. ii. 14, 15. 2 See 1 Tim. i. 9. 4 Matt. xix. 16-21. |