filled or unfulfilled, whether referring to her present or prospective privileges and tribulations-admit of most important personal application, in our interest in her promises, our sympathy in her trials, our anticipations of the glorious prospects of her millennial state, or our danger from judgments impending over her. The prophetic declarations concerning the world, give full scope for exhibiting their connexion with the interests of the church, and the faithfulness of God in her defence, as the strongest support of faith, and the most powerful excitements of peace and love, to humble ourselves before his power, and to seek a lot among his obedient and happy people.

The preceding remarks, however, chiefly suppose the application to be left to the close of sermon. But Dr. Doddridge's advice was- Remember, that the final application, reflections, or inferences, are not the only places, in which to introduce your addresses to the converted and unconverted.'1 Indeed serious disadvantages belong to the constant practice of this scheme. The formality and routine of the address detract from its powers; while sudden and unexpected appeals― well-directed and naturally arising from the subjectare more calculated to awaken the slumbering interest. Add to which the appeal to conscience too often falls powerless upon wearied attention; or the preacher's mind, in the sight or anticipation of this, passes over the materials for conviction with indigested haste. The method of perpetual application, where the subject will admit of it, is probably therefore best calculated for effect-applying each head distinctly; and addressing separate classes at the close with suitable exhortation, warning, or encouragement. "You have

1 Doddridge's Preaching Lectures, Lect. x.

been half an hour,' (said the late Mr. Robinson to a

6

brother clergyman) without one word directly aimed at the conscience.' 1 The epistle to the Hebrews furnishes a most complete model of this scheme.— Argumentative throughout, connected in the train of reasoning, and logical in its deductions each successive link is interrupted by some personal and forcible conviction, while the continuity of the chain is preserved entire to the end. Thus the superiority of Christ to the angels (the first step of the argument) is improved as a motive for attention to the Gospel, and a warning against the neglect of it. His superiority to Moses next suggest an encouraging excitement to stedfastness; 3 while the mention of his name naturally introduces the history of the fathers of the people, to whom the inspired penman was addressing himself; and thus opens a fruitful matter for solemn caution and animating encouragement, in the view of the character and privileges of the typical people.* Passing onward—the display of his superior excellency to the Levitical priesthood is varied with practical exhortation, fresh views of evangelical privilege, or a new and cheering glance at the all-sufficiency of his work. 5 The whole system of the Jewish economy which succeeds-as the exhibition of the incomparably more substantial privileges of the Gospel-is intermixed with heart-stirring motives to the exercise of faith,

1 Life, p. 217. His own Scripture characters (originally delivered in the form of sermons) are perhaps the best popular specimens of this mode of address. Claude gives a beautiful specimen of this preaching in his Sermon on Phil. ii. 12. See also Mr. Simeon's Sermon on the Gospel Message, appended to his edition of Claude-the sermons of Walker of Edinburgh (as, for instance, on 2 Cor. vi. 1,) and Vitringa's sermon on the history of Jabez, (1 Chron. iv. 10.) in his Methodus Homiletica.

2 Heb. i. ii.

4 Ib. iii. 7-19. iv. 1—11.

3 lb. iii. 1-6.

5 Ib. iv. 12-16. v-vii.

love, and general devotedness.1 The concluding sketch of the Old Testament history, furnishes a clear illustration of the identity of Christian principle under both dispensations: while the various practical inferences deduced from it are well calculated to instruct and enliven the sincere Christian under all his trials and perplexities. 3

This method of current application is however the most difficult form of address. The skilful introduction of suitable topics, and the decent dismissal of them severally, before they become worn out-peculiar choice of thoughts and expressions-affectionate impressiveness and animation of manner, are indispensable to give to this mode of address its full effect. Hortatory subjects are on the whole best adapted, and doctrinal subjects the least fitting, for this way of preaching. Nor would it be necessary in the adoption of it to analyze every minute particle of the text; but far preferable, though with due regard to textual exposition, to select the most impressive and awakening topics, forming the prominent features of the passage under consideration. Perhaps also, as a general rule, this is the mode, that can be least of all adopted as a system. Few men are capable of sustaining it equably, and with a suitable adaptation to the ever-varying occasions, and to the characters and circumstances of their hearers. It requires an elevated tone of excitement under judicious control, 80 as to be searching, appropriate, and animated throughout. Much depends, therefore, upon the preacher's state of mind. To enter in an unequal frame upon an exercise, that demands his full powers of interest and vigour, would probably end in personal discomfort to himself, and in total failure of effect.

1 Heb. viii.-X.

2 Ib. xi.

3 Ib. xii., xiii.

Closeness, faithfulness, discrimination, and love, will be the characteristics of this applicatory system; the matter of which will be gathered from an accurate acquaintance with the individual cases of our hearers, and from a full display of the infinite riches of grace and glory, and of the tremendously awful consequences of "neglecting so great salvation."

SECTION V.

DISCRIMINATING PREACHING OF THE GOSPEL.

"THE discerning of spirits "1-including an accurate knowledge of the principles of human character and action—is a spiritual gift yet continued to the Church, and most important for the wise and edifying discharge of our sacred office. Whatever natural acuteness may belong to it, yet as a spiritual qualification-it is a part of that heavenly wisdom, of which the Christian Minister needs a double portion, and which is "given liberally unto him "2 that asketh.

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The losing sight of the wide distinction between a credible profession and a spiritual conversion of heart, has occasioned the general and most dangerous mode of addressing all persons under the Christian character, upon the ground of their acknowledgment of a national creed, or external regulations. It is therefore most important distinctly to trace the line of demarcation between the church and the world. It cannot be too strongly laid down in our Ministry, that the Word

1 Cor. xii. 10.

2 James i. 5.

3 See this subject drawn out with equal power and accuracy in Dr. Chalmers's Sermons at the Tron Church, pp. 361, 362. Boldness in declaring this Scriptural line of separation is encouraged with a special word of promise, Jer. xv. 19.

of God recognizes but two classes among men-those that “are of God, and the whole world that lieth in wickedness." 1 They are described by their state before God, as converted or unconverted-by their knowledge or ignorance of the Gospel, as spiritual or natural men-by their special regard to Christ, as believers or unbelievers-by their interest in the Spirit of God, "being in the Spirit, or having not the Spirit of Christ" by their habits of life, "walking after, and minding, the things of the Spirit or the things of the flesh"-by their respective rules of conduct, the Word of God, or "the course of this world,❞—by the Masters whom they respectively obey, the servants of God or the servants of Satan-by the road, in which they travel, the narrow way or the broad road-by the ends, to which their roads are carrying themlife or death-heaven or hell. The line of demarcation, therefore, between these two classes, with the numerous modifications belonging to each, is like that "great gulf," "2 which separates the two divisions of the eternal state. There can be no more amalgamation between these principles, than between light and darkness-between Christ and Belial. Nor is there any greater delusion for the consciences of the unconverted, or greater perplexity to the sincere but unintelligent Christian, than a loose and indiscriminate application of the Gospel to both descriptions in one general mass.3 It is not enough that our discourses

1 John v. 19.

2 Luke xvi. 26.

3 Most assuredly (remarks Mr. Scott) 'this undistinguishing way of preaching is "casting that which is holy unto the dogs; and, I am deeply convinced, is one of the worst mistakes that a preacher can fall into; tending most directly to stupify the consciences and harden the hearts of the ungodly, and to "strengthen their hands, that they should not return from their evil way;" and, in proportion, discouraging the heart of the humble, broken, contrite believer.' Letters and Papers, p. 441..