press you with this as strongly as possible, let us spend a few moments in the analysis of the passage you have just repeated; not that I suppose you do not understand the Apostle's argument, but because I wish you to perceive the practical lessons which flow from the conclusion which it establishes. What, let me ask you in the first place, is the view which St. Paul here gives us of the Almighty God, "the Maker of all things, and Judge of all men?"

J. A very delightful one. He is the universal Sovereign; not the God of Jews only, but the God of Gentiles also. He is "the same Lord over all." And in the relations in which he mercifully and most condescendingly stands in regard to his intelligent creatures,-the subjects of his moral dominion, he is said to be "rich;" to possess the unlimited power of 66 supplying all their need according to his riches in glory by Christ Jesus." In his hands there is that abundance of spiritual good by which our own poverty may be enriched, and our wretchedness be made to give place to security and joy.

S. True. There is in God all the fulness of redeeming love. And now let us advance a step. What view does the Apostle give of the divine administration?

J. That, too, is very plainly presented. God is pleased to deal with us as intelligent creatures, capable of feeling their wants, and of desiring and seeking their removal. He requires, therefore, that we should "call upon his name." Quoting from the Prophet Joel, St. Paul is here led, as it appears to me, to state distinctly the rule of the divine administration:-" For whosoever shall call upon the name of the Lord, shall be saved." To all these he is rich, bestowing upon them the abundance of blessing which their condition requires, and which their earnest prayers seek. They ask for salvation; and with a present salvation, God actually saves them.

S. Man, then, is in that state which renders salvation necessary?

J. Undoubtedly. The whole Scripture is built on this. "Redeemer" is now one of the distinguishing titles of "the King, the Lord of hosts."

S. And for salvation he must "call upon the name of the Lord?"

J. So it is expressly declared.

S. Actually calling upon the name of the Lord,—and I here suppose a proper calling upon his name,-man, then, shall obtain salvation?

J. That, likewise, is unequivocally stated.

S. But if he refuses thus to seek from God the supply of all his spiritual need,-what then?

J. As St. Paul quotes from the Old Testament in describing the rule of the divine administration, you will allow me to refer to the language of Isaiah: (chap. lv. 6:) "Seek ye the Lord while he may be found, call ye upon him while he is near." In the text now before us, I think it is evidently implied that if we do not call upon the name of the Lord we shall not be saved. And Isaiah plainly intimates that the period is coming when God will not be found of us, when he will not be near to us. And thus I find in the New Testament such texts as these: "How shall we escape, if we neglect so great salvation?” (Heb. ii. 3;) and, “Go ye into all the world, and preach the Gospel to every creature;” “he that believeth not shall be damned." (Mark xvi. 15, 16.)

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S. That was what I wanted to bring distinctly before you. Calling upon the name of the Lord, (rightly understanding the phrase,) is inseparably connected with salvation: but if we neglect it, we cannot escape condemnation and punishment. And what subjects more glorious, or more awful in greatness, can the mind contemplate than the states respectively, of those who "walk high in salvation and the climes of bliss;" and of the dwellers in "regions of sorrow, doleful shades, where hope ne'er comes, that comes to all below?" Carefully recollect these, and proceed. That men may call upon the name of the Lord, what is necessary ? J. You now bring me to the Apostle's chain of propositions; for such they appear to me to be, though put, for the sake of emphasis, in the interrogative form,-" How then shall they call on him in whom they have not believed?" They must see that they need salvation, and believe that God is able and willing to save them.

S. What state of mind does this calling on God suppose? J. Just views of ourselves, and of God; an earnest desire of the good which we need, and which he has promised to bestow; and a resolution to seek to him for its bestowment in the way which he himself has appointed.

S. And now do not misunderstand my next question ;we are not at present referring to that gracious influence without which the best-adapted instrumentality will be insufficient, but to the instrumentality itself, which is to be prepared and employed with the same wisdom and sedulity which would be necessary on the supposition of its own efficiency. The doctrines of grace give no countenance to carelessness. Thus guarding myself, I say, By what means are men to be brought to that state of mind which you have just described?

J. St. Paul answers the question: "How shall they believe in him of whom they have not heard? and how shall they hear without a preacher?"

"Faith

S. Yes. And this is his general conclusion. that belief in the power and willingness of God to save us, without which we shall never call upon his name—“ faith cometh by hearing, and hearing by the word of God," as this is to be faithfully delivered by the preacher. To this, therefore, are we come. You are to preach the word of God; and you are to preach it for this purpose, that your hearers may be brought into that state of mind which shall lead them to call upon the name of the Lord, that so they may obtain that salvation which God has promised to bestow. By the manifestation of the truth, you are to commend yourself to every man's conscience in the sight of God. And the general object and nature of your work being thus understood, it will not be difficult to ascertain the particular instances of duty which it includes. We have already adverted to them in passing. Let us now collect them together, and place them in one point of view. And, first, your preaching must be didactic, instructive. "Teaching every man in all wisdom," is the significant language of St. Paul. You have to deal with intelligent creatures, and therefore your preaching must be intelligent. I can only suggest

what your own reflection and inquiry will soon discover that there is a vast number of subjects relating to God and man, plainly stated in Scripture, and all bearing on your great object. Man's original state; his present condition; the provision and offer of mercy; the blessings included in that "salvation of the soul," for which, according to Peter, (1 Epist. i. 9,) our faith is to be exercised, and which, on the exercise of faith, we do actually receive: these, and many other branches of the same great system of divinely revealed truths, you have so to bring before your hearers as that you may effectually, however ignorant they were before, "open their eyes, and turn them from darkness to light." And, then, secondly, your preaching must be persuasive. You are not like the lecturer on some branch of science, whose work is accomplished in the enlightenment of his hearers. Your preaching has not, for its ultimate object, the mere instruction of a rational creature, though this is not to be overlooked: but the two objects you have to contemplate are, calling on the name of the Lord, as the means; and the salvation of the soul, as the end. Never forget this,—that if the Bible be true, the guilt of the sinner is real guilt; the displeasure of God is real displeasure; the favour of God is a real, attainable blessing, the proper, supreme, eternal, good of the soul. I do not mean to say, as I have before intimated, that the term "ambassadors for Christ is applicable to Christian ministers now in the same exalted sense in which it was borne by the first Apostles of our Lord; but, in all its leading ideas, applicable it is to every true minister of Christ. Repeat the passage in which the expression occurs. It will show you your duty.

J. "God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God." (2 Cor. v. 18-20.)

S. The ministry is a ministry of reconciliation: that is

its distinguishing character. It is founded upon the plan of redemption devised by the wisdom, and carried into effect by the love, of God. For the accomplishment of his own gracious purposes, he sends his ambassadors, to whom he has committed the word and ministry of reconciliation. In discharging the duties resulting from this appointment, you are to seek the accomplishment of the objects for which it was instituted. Your work is not merely to tell men the truth, but to reason the matter, and plead with them; to beseech them in the name, and on the behalf, of God. As far as in you lies, you must seek to render your ministry as successful as possible. Set your heart upon this. According to his promise, the "Lord of hosts" has actually made "unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." And this is the message which he has charged his servants to deliver: "All things are ready: come unto the marriage." And so far as there is a sacred violence in the clear exhibition of important truth, in cogent argument, in earnest I had almost said, passionate entreaty, let that sacred violence be used by you. The Master does not say to his servants, "Go, and tell them of the feast. Tell them what it is, and where it is to be had; and then leave them: you have done all that is required of you." But he says, "Go out into the highways and hedges, AND COMPEL THEM TO COME IN, that my house may be filled." In preaching the Gospel, not only the matter, but the manner, must be right. And this last can only be secured by distinctly directing each separate ministration to the great object for which the ministry itself was appointed, and by exercising it under the influence of those powerful emotions which, if your heart be right with God, will always be excited when you stand before a congregation of sinful and redeemed men;-dying, yet immortal creatures, whose everlasting condition will be fixed according to the principles of that Gospel which it is your duty to preach to them. I say again, if your own heart be right, there will be ardent zeal for the glory of God, and melting compassion for perishing sinners; there will be, in one word, "the love of Christ," and that love will mightily constrain you.