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by the example of our apostle, to speak not in "the words, which man's wisdom teacheth, but "which the Holy Ghost teacheth."*"If any man

speak," to quote again the words of Peter, "let "him speak as the oracles of God."

The classes of hearers, for whose benefit a few observations, deducible from these topics, are intended, are, on the one hand, those who, professing to be great advocates for virtue and morality, find fault with ministers for preaching on doctrines; and, on the other, those, who avowing themselves zealous for doctrinal truth, condemn them, if they discourse, for any length of time, on duties.

The attention of the former class is requested to the following observations.

When ministers establish and illustrate the doctrine of "Christ Jesus the Lord," with the other doctrines connected with that fundamental truth, and press these home on the hearts and consciences of their hearers, they do not neglect the interests of morality. For when the truths revealed in the word of God are understood and believed, they must dispose us to holiness and good dispositions, and obedient lives, are to be considered as the effect rather of a belief of the truth, than of any direct exhortations to virtue, however powerful in themselves these may be. For what is duty, but an empty name, without some motive to its performance? What is a motive, but some fact of importance to us? and what is a doctrine, but the statement of such a fact? But of what avail were the fact or the statement, unless understood and believ ed? When a minister, therefore, establishes and

1 Cor ii. 13.

explains the doctrines of the divine word, and espe cially its fundamental truths, such as those which relate to Christ the Saviour and the Lord, he is so far from neglecting to enforce the practice of duty, that he is employing the only means, by which it can be effectually secured: he is implanting those principles, from which, and from which alone, true holiness can proceed.

To those, who censure preachers for dwelling on moral subjects, I would next observe, that they probably mistake the scriptural sense of the term doctrine. They understand it, and for conveniency's sake, it is commonly employed to denote the truths which are the objects of belief, as distinguished from the precepts which are the rules of practice. But in scripture, it applies to both; and is nearly synonymous with instruction. Thus, in Paul's directions to Timothy, immoralities in practice, not less than errors in faith, are represented to be contrary to sound doctrine, according to the "glorious gospel of the blessed God."* And, in his letter to Titus, the several virtues corresponding to the respective ages, sexes, and stations of christians, are termed, "the things, which become "sound doctrine."†

"

Were ministers to dwell constantly on articles of faith, what answer could they give, if a disciple from the school of James should ask them, " Know ye not that faith, if it have not works, is dead?”‡ or were one of those, whom Christ led out to Bethany, to remind them of his last injunctions, ye, and teach all nations; teaching them to ob

"Go

serve all things whatsoever I have commanded you."*

Besides, did a minister fill up the whole of his preaching, with what are called doctrinal discourses, the effects upon his hearers would probably be most unfavourable to the ends for which preaching was ordained. Many of them, being unaccustomed to have the rules, by which their state and character are to be tried, urged upon their attention, would be apt, from the influence of a warm imagination, and a heart at all times partial, to judge favourably of themselves, without sufficient scrutiny, and Peace, peace," where there was no peace. They would be prone to neglect the cultivation of many necessary graces; to be remiss and defective in duty; to become zealous of frivolous distinctions, of obscure words and phrases; to mind "the

to say,

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mint, and anise, and cummin," while they "omitted the weightier matters of the law, judg

86

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To

ment, mercy, and faith."† Alas! how many are there, who hear the doctrines of grace gladly, as Herod heard the preaching of the Baptist; yet, like him, remain unchanged! who, like the tem. porary believers in the parable, receive the word with joy; but have no root in themselves." such, how applicable are the words of Jehovah to Ezekiel, They come unto thee, as the people "cometh; and they sit before thee as my people; "and they hear thy words, but they will not do "them; for with their mouth they shew much "love, but their heart goeth after their covetous66 ness. And lo, thou art unto them, as a very $6 lovely song of one that hath a pleasant voice, + Mark iv. 17.

Matt. xxviii. 19, 20.

+ Ibid. xxiii. 23.

"and can play well on an instrument; for they "hear thy words, but they do them not.”*

There are, again, others, who, did they hear nothing from the pulpit, but abstruse doctrinal speculation, would be seized with disgust and weariness; would fall into a habit of listlessness and indifference, while they attended public ordinances; or perhaps might be tempted to forsake them altogether, as exercises equally tedious and unprofitable.—It is, therefore, of the greatest importance, that the ministers of the gospel should frequently explain the nature of the duties incumbent on their hearers, and delineate the various graces which constitute the christian character; "teaching men

that, denying ungodliness and worldly lusts, they "should live soberly, righteously, and godly, in "this present world."+

And let all classes of hearers remember, that the duty of a minister is to teach, not according to their opinions or wishes, but as Christ and his Spirit taught. He seldom dwelt long on either doctrine or duty alone, but blended and intermingled them, so as to make each establish and illustrate the other. And if the preachers of the gospel pay due attention to this divine example, they will find that practical subjects are fruitful in topies for confirming the truth, and proving the importance of evangelical doctrines; and that doctrinal discourses will afford frequent occasion for practical remarks, and furnish the most cogent arguments to the study and performance of every duty.

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III." We preach ourselves," says the apostle, your servants for Jesus' sake.”

« Ezek. xxxiii, 31, 32.

+ Titus . 12.

In illustrating this division of the text, I will first offer a few remarks on the import of the language employed; and then specify the duties of ministers, as implied in the character of their people's servants.

First, let us attend to the import of the language employed-"We preach not ourselves," says Paul, as lords of God's heritage, "but Christ Jesus the "Lord:" yet in connexion with him, for his sake, for your benefit, and by his appointment, we, in a certain respect, preach ourselves. We preach ourselves, as necessary in the capacity of servants. We preach the necessity and usefulness of a standing gospel ministry.

The members of the church of Corinth had ranged themselves into different parties, professing to follow different chiefs. Every one extolled his own supposed leader; and despised his neighbour's. Some said they followed Paul, some Apollos, some Cephas, and some Christ:* but all of them the apostle indiscriminately condemns. What, then, could he justifiably condemn those who took Christ for their head? Yes: they were so much for Christ, and for him alone, as to despise all ordinances, means, and instruments of his appointment. They pretended to be so much under his immediate influence and teaching, as to have no need of helps, governments, teachers, or even of apostles. What, said they is Paul, or Cephas, or Apollos, to us? "We are of Christ: he is our teacher, and our "head." In opposition alike to these, and to such as unwarrantably assumed the office of instructors, the apostle, in many places of these epistles, and in

I Cor. i. 12.