or delivery without it. But such a dependance 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, to be relied upon from any innate powers. 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 habit of the exercise of faith. 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.'* * Cecil's Remains. How many of us may subscribe to the feeling confession of an excellent living Minister-'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 dispensations 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, distinct from each other, though so intimately connected, that a knowledge of neither can be accurately known without the other. The Scriptural preaching of the Law is therefore a main part of our subject, which we shall consider 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 form *The reader may be referred to Mr. Simeon's Sermons on Gal. iii. 19, in his Appendix to Hora 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. 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. brought to him, against the because it could not justify. Propositions were preaching of the law, 6 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.'* 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 "good" for us.. The exposition of this character, and the enforcement of this use, must there lawful use is " * Luther's Table Talk, ch. xii. † Rom. vii. 12. 1 Tim. i. 8. fore 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 comformable 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.'* Thus in its Authorin its matter-and in its end, it well deserves our highest regard. The uses of the law are various and important. The world are indebted to it for many wholesome and practical 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."† It is also a very general medium of conviction of sin. Some indeed, who dispense with the law from their Ministry, substitute the 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 * Vitr. Obs. Sacr. Lib. vi, cap. xvii. 11. Rom. ii. 14, 15. purpose? Was it not also the appointed means of bringing the great Apostle to the spiritual apprehension of his sin ?† "By the law is the knowledge of sin." Thus again he informs us, that the law entered, that the offence might abound‡—not in the transgression of the heart (as the direct fruit of the law) but in the conviction of the conscience, awakened by a strong display of the spirituality of the law, and of the Divine denunciations of its righteous curse. Its cognizance of every thought, imagination, desire, word, and work, and its uncompromising demand of absolute and uninterrupted obedience upon pain of its everlasting penaltyconvince the heart of its guilt, defilement, and wretchedness, and leave the sinner without excuse and without help-under the frown of an holy and angry God-prepared to welcome a Saviour, and lost for ever without him. It is this that forces from him the prayer-" God be merciful to me a sinnner”– as the genuine expression of his heart; even though his external deportment had been, "touching the righteousness which is in the law, blameless."§ He now sees in himself the very character of sinfulness and misery to which the Gospel addresses itself, and, stretching out the hand of desire and faith, he receives the free gift of the Gospel of Christ. The Christian feels the advantage of the law too well, to be willing, with the Antinomian, to cast it off, because it has lost its justifying power.. For what an enlarged view does he gain even from its covenant form of the necessity, character, and excellency of the Gospel. The intervention of a Surety, a Redeemer, and an * Matt. xix. 16-21. † Rom. vii. 7—9. |