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present accurate and sufficient materials for discrimination. The clearness and frequency of our statements are neutralized, without applying that test to individual consciences. Thus must we lay down with all possible plainness and accuracy, and with direct application, the distinguishing marks of the converted and the unconverted, that each side may be compelled, however reluctantly, to ascertain, on which side of the broad line he actually stands. Misconception, indistinctness, or indecision, will give serious advantage to the self-deceiving of the heart on the one side, and to the scrupulosity of unbelief on the other errors, both of which seriously affect the spiritual condition of our people, and from which the clear light of Scripture is alone sufficient to guard them.

Nor is it less important to separate between the professing and the true Church. No part of the

Christian character is without its counterfeit. How easily are the delusions of fancy or feeling mistaken for the impressions of grace! The genuineness of the work of God must be estimated, not by the extent, but by the influence, of Christian knowledge--not by a fluency of gifts, but by their exercise in simplicity, humility, and self-denial-not by any excitement of feeling, but by its connexion with holiness and love. Brainerd (than whom no man had a clearer insight into counterfeit religion) excellently remarked—that much more of true religion consists in deep humility, brokenness of heart, and an abasing sense of want of grace and holiness, than most, who are called Christians, imagine.' He spoke' (as his biographer informs us) with much detestation of that pretended experience of religion, which had nothing of the nature of sanctification in it, that did not tend to strictness,

tenderness, and diligence in religion, to meekness and benevolence towards mankind—and that was not manifested by modesty of conduct and conversation.' He emphatically enforced the importance of this discrimination upon a probationer for the Ministry— 'Labour (said he) to distinguish clearly upon experiences and affections in religion, that you may make a difference between the gold and the shining dross. I say, labour here, if ever you would be an useful Minister of Christ.'1 This peculiar difficulty suggests the importance of giving clear and specific evidences of the Christian character-marking those only that are essential to its existence and completeness -and presenting them in terms of unambiguous meaning and individual application. The study of the frame and moving principles of the human mind is also of great moment, as throwing light upon many perplexing cases; and enabling us to mark the influence of bodily passions, constitutional temperament, or disordered imagination, in obscuring or counterfeiting genuine piety.

But we must also regard the different individualities of profession within the church. If we would give discriminating instruction to the several cases, we must ascertain as clearly as possible what stage of the Christian life is reached; what is the degree of strength or weakness, of faintness or overcoming in the spiritual conflict; of advancement or retrogression in evangelical holiness; of growing distinctness or obscurity in the apprehensions of the truth; of decided separation from the world, or remaining conformity to it; of increasing

1 See his Diary, and Letter ix. appended to his Life. It is scarcely necessary to refer to Edwards's celebrated work on the affections as the closest and most searching touchstone of Christian sincerity, and the most accurate detector of the diversified forms of false profession and delusive experience.

glow or decline of the love of Christ in the soul. The Minister (as Bishop Hall remarks) must discern between his sheep and wolves; in his sheep, between the sound and the unsound; in the unsound, between the weak and the tainted; in the tainted, between the nature, qualities, and degrees of the disease and infection; and to all these he must know to administer a word in season. He hath antidotes for all temptations, counsels for all doubts, evictions for all errors, for all languishings. No occasion, from any altered state of the soul, may find him unfurnished.' 1 • The epidemic malady of our nature' (as has been admirably observed by a writer lately referred to) assumes so many shapes, and appears under such a variety of symptoms, that these may be considered as so many distinct diseases, which demand a proportionate variety in the method of treatment; nor will the same prescription suit all cases. A different set of truths, a different mode of address, is requisite to rouse the careless, to beat down the arrogance of a self-justifying spirit, from what is necessary to comfort the humble and contrite in heart; nor is it easy to say, which we should most guard against, the infusion of a false peace, or the inflaming of the wounds which we ought to heal.' 2

The Apostolic Ministry justly discriminates between every subdivision of the two grand classes-between every feature of sinner or saint; and exhibits the Gospel-not in the general-but in that detailed adaptation to every specific case, which lays the heart open to the attentive self-observer.3 And doubtless a defect

Bishop Hall's Epistles, Decad. iv. Epist. 5. Works, vii. 210. 2 Hall's Sermon, ut supra, p. 22.

3 St. Paul's sketch of the different features of the converted and unconverted, together with his distinct treatment of babes and adults; and St. John's distribution of believers into the several

of this discrimination must greatly impede the success of our Ministry. For it is not the general power of the medical art, but the suiting of the remedy to the disease, that operates with healing, though perhaps painful, efficacy. What should we think of a practitioner, who had one sovereign remedy for every kind of complaint, without regard to the patient's age, constitution, or habit? And yet this promiscuous application would be more safe in medical science than in experimental divinity; as the spiritual constitution is more susceptible of injury than the material system. Close and distinct consideration, therefore, of the several cases and characteristic features of our people, is one of the component parts of an effective Ministration.1

classes of "little children, young men, and fathers,”—may be referred to as illustrative of this point. Rom. viii. 1-13. 1 Cor. iii. 1. Heb. v. 12-14. with 1 John ii. 12, 13.

1 Zepper speaks so admirably upon the subject of this Section, that, as his work is but in few hands, we cannot forbear a quotation:-'Cujus operis difficultatem tam multiplex et varia auditorum, quibus verbi divini mysteria dispensanda sunt, diversitas sexuum, ætatum, ingeniorum, opinionum, profectuum, conditionis, institutionis, morborum et affectionum animi discrimen, imó contrarietas non parum auget: dum alii hypocritæ sunt; alii afflicti peccatores : alii flagitiosi; alii pié viventes : alii desperabundi; alii cum infir. mitate et conscientiæ variis tentationibus variè luctantes; alii pabulo, quod pascua tantúm, et fontes Israëlis sapiat, contenti; alii delicati et nauseabundi, quorum palato nihil feré sapit, quantumvis orthodoxum, nisi carnem quoque et mundum resipiat. Quos animorum morbos, et diversam auditorum rationem, ut nosse difficile est ita convenientia omnibus et singulis remedia, ex verbi divini pharmacopolio depromere, eaque feliciter etiam applicare, quantí, quamque immensi laboris et sudoris, quanti ingenii, quantæ spiritualis prudentiæ res est-Unde etiam Christus Ecclesiæ suæ pastorem servo comparat prudenti et fideli, super famulitium Domini constituto, ut illis alimentum det, et quidem in tempore, hoc est, non promiscué, obiter aut perfunctorie, sed pro ratione temporum, adeoque et locorum et ingeniorum, quibuscum negotium illi est. Matt. xxiv. 45. Preface, pp. 5, 6.

SECTION VI.

DECIDED PREACHING OF THE GOSPEL.

THE power even of a Scriptural exhibition of truth, is often materially weakened by an indecisive mode of statement. The doctrines of the Gospel appear to be allowed and set forth; but in so feeble and hesitating a tone, as evinces either a careless investigation into their character, a doubtful opinion of their truth, or an indistinct apprehension of their value and efficacy. Such a representation awakens but little interest, and produces no effect. Our people feel little obligation to receive what, from the spiritless mode of presentment, appears to be of minor importance-at least not worthy of inconvenient consideration or expensive sacrifices. In many serious statements of the doctrine of human corruption, of the cardinal doctrine of justification, of the work and influence of the Spirit, it would be difficult to detect any positive contrariety to Scripture; while yet there is an evident deterioration from the "full assurance," with which our Reformers have laid them down, as constituting the foundation of the faith and practice of the Gospel, and as indispensable to the character, hope, and establishment of the consistent Christian. This indecisive tone may have partially arisen from a danger, against which we shall do well to guard-reading too much of the writings of men, and too little of the sacred word. It is only by searching the Scriptures, and thus knowing the solid ground on which we stand, that we can make those strong and constant appeals "to the law and to the testimony," which characterize a decided view of the Gospel, and enable us to deliver them in a clear and

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