their sins! How many have mistaken submission to an ar bitrary requirement of the preacher, for submission to the righteousness of Christ! How many, in coming forward to a designated seat, because it was done at some sacrifice of feeling, have supposed they were coming to Christ for salvation! What astounding disclosures will the judgment of the great day make, in regard to this subject!

Another form of this evil, to which we shall barely allude, is the difficulty of directing the inquiries, and obviating the difficulties of those awakened and anxious sinners, who have never been properly instructed, nor faithfully indoctrinated. It requires more time and labour to correct their erroneous views in regard to the nature of the evil which they dread, of the obstacles which beset them, of the exercises they should experience, and of the blessing which they seek, and to impart scriptural views on all these subjects, than if they had been carefully taught, as well as earnestly exhorted and alarmed. Such anxious inquirers are commonly longer in obtaining well-grounded comfort, and grasp with a feebler and more distrustful hand, the hope set before them in the gospel, than those who, from children, have known the Scriptures, and been well instructed in its doctrines.

Such are some of the evils consequent on the neglect of doctrinal and instructive preaching: and the same results will follow in due proportion, if preaching be confined to a limited number of doctrines, while others are omitted. Ministers are commissioned to "declare the whole counsel of God." And what God has seen fit to reveal, they should feel it to be their duty to expound and enforce.

There is too much reason to fear that some doctrines are omitted, or slightly passed over, in the public ministrations of the sanctuary, through the fear of man. A self-seeking and time-serving minister will shun to declare those doctrines which are known to be unpopular, and offensive to the carnal heart; especially where there is danger, by preaching them, of forfeiting the favour of the wealthy and influential in society. But He that has said, “Thou shalt not steal,” hath also said, "Thou shalt not kill." The same blessed Spirit hath indited one and all of the truths in the Bible. The same authority which binds a minister to preach one, binds him to preach all these truths. The commission is, "Go ye, and preach the Gospel;" and not a part of it, not so much of it only as human wisdom might suggest as suitable or profitable. What a short-sighted and erring mortal might deem expediency, can never justify the palpable violation of a plain rule of duty. It is always expedient and

safe to do the will of God, and faithfully adhere to his written word. Christ did not avoid offences, by avoiding the truth.

This is a connivance at error, and a tacit sanction to the rejection of unwelcome truths. It mars the symmetry of the Gospel scheme, and leaves on the minds of the people imperfect, if not incorrect impressions, relative to the plan of salvation.

A sensible writer in the London Christian Observer, after enumerating the distinctive doctrines of the Gospel, asks, "Can any clergyman preach these doctrines to one class of people, and not to another, without violating his duty, and wounding his conscience? Is he to be deterred on the one hand, by the erudition or fastidiousness of his hearers, or on the other, by their ignorance? Is he to be silent upon these topics before a vulgar congregation, lest they should turn the grace of God into lasciviousness; lest they should continue in sin, that grace may abound? Or ought he to forbear dwelling upon them before persons more elevated in point of station and ability, because, forsooth, it might be more gratifying to learned pride, merely to see the rays of evidence concentrated into a focus, or to have some elaborate criticism presented to them; or more fascinating to 'ears polite,' to listen to a smooth and flowery eloquence, which has no tendency to make men tremble? Have not the learned, as well as the unlearned, an interest in our Saviour's atonement? Ought they not both to be equally reminded, that without Him they can do nothing? The mathematician of old informed the king, that there was no royal way to geometry. And we may boldly aver, that the former description of persons can enter heaven only by the appointed way; even by Him, who is the way, the truth, and the life. Did Paul, who sat at the feet of Gamaliel, rest his hopes of eternal life on any other creed than that professed by Peter, a poor fisherman, who exclaimed, 'Lord, to whom shall we go, thou hast the words of eternal life?"-Lon. Ch. Ob. An. 1805, p. 405.

The evil effects we have stated will follow, moreover, if the doctrines of the Gospel be vaguely taught, and exhibited in a very general or summary manner. Hearers will receive very indefinite and crude views of the Gospel, by no means satisfactory or profitable. Thus, if it be merely stated that we are saved through the death of Christ, no definite idea of the plan of salvation is conveyed to the mind; and unless the connexion between our salvation and the death of Christ be explained, and the intermediate links exhibited to view, the Gospel cannot be said to be fully preached.

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So, also, if it be merely stated that man's estate of sin and misery is in some way connected with the fall of our first parents, no definite idea of our depravity or guilt is conveyed to the mind. The mere use of terms and phrases, however appropriate or suitable they may be, in themselves considered, if their meaning and force be not explained, will not afford distinct nor accurate views to a mind not taught nor trained to the apprehension of divine truth. Indeed, terms and phrases, when not explained, may convey to the minds of hearers a meaning opposite to that entertained by the preacher himself, and thus mislead them. For example: the term substitution, when used in reference to Christ's dying for sinners, may be understood by hearers, especially such as have been properly indoctrinated, to mean that Christ suffered the penalty of the law, in the room of sinners, as their substitute; while the preacher may mean nothing more than that the sufferings of Christ were a substitute for the penalty itself. Here the two meanings are diametrically opposite to each other.

This is true, also, of the term vicarious. Hearers may attach one meaning to it, and the preacher quite another. Hence it is unsafe to infer a preacher's real sentiments merely from his use of unexplained terms.

When the preacher, therefore, from any of these causes, fails to convey his own impressions to the minds of his hearers, his ministrations must be, in a due proportion, unprofitable. The fear of divulging his own sentiments, or of crossing those of his hearers, may lead a preacher to deal in vague generalities, from which no distinct impressions of truth can be derived.

A desire to avoid or suppress controversy, may induce a preacher to withhold the peculiar doctrines of grace, and content himself with mere exhortation, warning, and reproof, irrespective of those great truths from which alone practical preaching can derive pungency and power, through the agency of the Holy Ghost. Such preaching must be unedifying, and unproductive of much permanent utility.

In conclusion, it may be well to draw three brief, practical inferences from this subject.

1. We infer that a minister of Christ should be apt to teach. Not only should he possess good natural talents, but he should be thoroughly furnished for his calling—a workman that needeth not to be ashamed-rightly dividing the word of truth. Paul exhorts Timothy thus: "The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also."

A great responsibility, in this respect, rests upon our Presbyteries, who constitute the door of admission into our ministry. We have excellent rules on this subject, worthy to be written in letters of gold, as a quaint author observes on another subject, but far more worthy to be faithfully observed.

An unqualified ministry presents the mournful spectacle of the blind leading the blind; and if they are saved, even as by fire, their works are likely to be burned up.

The great obscurity in the preaching of some men, is owing to the imperfect and erroneous views of truth which they themselves entertain: and what they do not understand, they cannot make their people see. A speculative and metaphysical style of discussion, shooting over the heads of the people, and perhaps not fully intelligible to the preacher himself, is equally unavailing to the accomplishment of the great ends of the Gospel ministry. "He that winneth souls is WISE."

2. Another inference is, that if ministers would be faithful in the discharge of their appropriate duties, they must give themselves wholly to the work. If they would bring things new and old, out of the treasury of knowledge, they must be diligent in keeping it well supplied. If they would give solid instruction to the people, they must be thoroughly taught themselves, and give faithful attention to reading and meditation. Let them not offer unto the Lord a vain oblation, which costs them nothing, and which is probably worth nothing. It is true that God hath chosen the weak things of this world to confound the mighty. But who is not weak before God, and in the view of the high calling of the ministry? And shall the servants of God diminish, by indolence and neglect, the strength which they have? Did Paul rely upon his talents or acquirements, when he exclaimed, "Who is sufficient for these things?"

Ye who minister in holy things, suffer a word of exhortation. Gird up the loins of your strength. Bend your whole mind to the work of teaching transgressors the ways of God. Bury not your talents in the earth, but employ those you have, in multiplying their number. If you would be counted worthy of double honour, labour in the word and doctrine, and rest not in past attainments, either in piety or knowledge: and the lamentation will no longer be heard, "My people are destroyed for lack of knowledge." Hosea iv. 6.

Above all, seek a revival of religion in your own souls. This will prepare you for duty, and cause you to delight in

the discharge of it. David prayed, "Create in me a clean heart, and renew a right spirit within me. Take not thy Holy Spirit from me; restore unto me the joy of thy salvation, and uphold me with thy free Spirit. Then will I teach transgressors thy ways, and sinners shall be converted unto thee." Ps. li. 10—13.

3. The remaining inference is, that in order to be edified, Christians should take heed both how they hear and what they hear. The word preached will not profit, unless it be mixed with faith in them that hear it. A message from God demands and deserves a close and prayerful attention from those to whom it is delivered. It is to be received not as the word of man, but as the truth of God. Hearers should search the Scriptures, to see if the things preached be so or not. So did the Bereans, in the days of the apostles, and therefore many of them believed.

The unprofitableness of preaching is not always the fault of the preacher. It is far more frequently the fault of the people. The parable of the sower was designed to exhibit this fact in a striking light. Besides those causes of unprofitableness mentioned in the parable, as chargeable upon hearers, we may add, that a criticising or captious spirit, will hinder the word from entering the heart. The medium through which the word is dispensed, is both imperfect and to a great extent impure, and doubtless its power and beauty are often diminished on this account. But if the Gospel be faithfully and clearly preached, we should, in a measure, forget the messenger, and have our minds and hearts occupied with the message itself, and with Him who sends it.

Again: A want of preparation on the part of hearers, will prevent them from being edified by preaching. Before waiting on God in the services of the sanctuary, we should seek communion with Him by prayer and devout meditation. The world should be turned out of our hearts and minds, that we may go to the house of worship with hungerings and thirstings after God. We should feel the need of instruction, and desire to know more of Christ and his salvation. While engaged in the house of God, our whole attention must be given to the service, and our hearts be lifted up in prayerful devotion. We must receive the truth in the love of it, that it may be as manna to the hungry soul, and as a cordial to the languishing spirit. When we retire from the sanctuary, it should be to our closets, that the words we have heard may sink deep into our hearts, and that the instruction we have received may be sealed upon our minds.