which is addressed to the mind, and not on the mind except as the truth is increased in weight, so as to render the mind obedient. This of course supposes that the influence of the Spirit is not different from that of truth, and that the only reason why the truth fails of accomplishing a saving change in sinners is because it is not quite powerful enough. A higher degree of the same kind of influence on this supposition will effect the conversion of souls; and were ministers sufficiently acquainted with the prejudices and feelings of their people to know how the truths of the Bible should be presented to produce on them the greatest influence, they might of themselves effect their conversion by the mere force of persuasion. But this view of the subject appears to give moral influence a higher place than is assigned to it in the Bible. If, as we have remarked, truth is simply the exciting cause to action in moral agents, and presents motives of choice without determining the moral nature of choice, it is obvious that in the operations of the Holy Spirit, some higher influence is exerted than that of truth: if the operation of the Spirit is confined to the truth, and produces merely an increase of weight in the motive before the mind, then the influence after all will be that of truth, and the heart, if change, is changed under this kind of influence. But does this view of the subject come up to the representations of the Bible? The Bible clearly exhibits truth, as the moral means in the use of which God works, but it does not teach us that the Spirit works on the truth, and not on the mind, nor that its entire influence is confined within the truth. In its various forms, truth discloses the feelings of the renewed soul and is the means of nourishing them and increasing them by exercise. The subjects of regeneration are said to be born of the Spirit, to be born of God,--to be created in Christ Jesus unto good works, and they are spoken of in relation to the change in so many different connexions, and with such a variety of expression, as leads unavoidably to the conclusion, that the Spirit has wrought in them, and by a transformation of moral feeling, brought them to new views of the same truths which were before in their minds, in accordance with what the apostle Paul says where he affirms "If any man be in Christ he is a new creature; old things are passed away; behold, all things are become new." Besides; the lan guage employed by saints in prayer, teaches that the Spirit has influence on them. The Psalmist prays, Create in me a clean heart, O God, and renew a right spirit within me," and again, "take not thy Holy Spirit from me." In other connexions the Spirit is said to quicken, to give life, to be poured out, and to dwell in saints;-all which expressions imply that the Spirit bas influence on the minds and hearts of men. The mode is to us mysterious, yet we are bound to admit the truth, in accordance with the representations of the Bible, though we are unable to comprehend it. We do not deny that truth is the instrument which God employs, and that its moral influence is combined with the influence of the Spirit in the conversion and sanctification of sinners. God's word has an instrumental influence, but this influence is unlike that of the Spirit. That the truths of the Bible are thus employed is evident from the general tenor of the scriptures, and is explicitly taught in the following passages."Of his own will begat he us with the word of truth;-being born again, not of corruptible seed, but of incorruptible, by the word of God;-sanctify them through thy truth;-now ye are clean through the word I have spoken unto you." Such passages clearly teach that the Holy Spirit uses the word to saving purposes, and at the same time leave the manner unexplain ed. We are not taught how the Spirit has access to the minds of men, nor is it requisite that we should be thus taught. All saving effects in the soul are ascribed to the influence of the Spirit, and although the word is an instrument in the hands of the Spirit, all the efficiency belongs to God and not to the word. Thus God renders his gospel effectual in accomplishing the purposes of his grace by giving his Spirit to form the tempers of sinners to obedience in the reception of the truth. Without his Spirit, the gospel is ineffectual to the conversion of a single soul; yet with his Spirit it will accomplish his merciful designs in the redemption of all his chosen people. I. Q. D. MISCELLANEOUS. For the Christian Spectator. ON PREACHING. AT this interesting period of the world, when so much is doing for the enlargement of the Redeemer's kingdom, it has justly been considered important to inquire in what manner the gospel should be preached, to promote most effectually the design of that holy institution. Performed as this work is by the agency of man, it cannot be exempt from that imperfection and error which are attached to every thing human; and though there is much to commend in the style of modern preaching, much of fervour and faithfulness, and a great and perhaps an increasing degree of piety and learning in ministers, and a sanction given to their ministry in revivals of religion, still it does not follow that the gospel is now generally preached in that mode which is best calculated to render it efficacious. There may be in this sacred service, something to be perfected and purified, as in other means by which Christ's kingdom is to be built up, before it will be attended with that full measure of success which is designed for it in the counsels of heaven. "The word," says Baxter, " is divine, but .. our preaching is human, and there is scarce any thing we have the handling of but we leave on it the prints of our fingers." Some of the sentiments which I shall here advance may appear singular, they may be erroneous; and though offered with that freedom which is the privilege of all, and which tends ultimately to promote the cause of truth, they do not flow from a spirit of dogmatism, or a feeling of disrespect. It is the gospel which is to be preached, and those who preach it are styled "ministers of Christ," "ambassadors for Christ." They receive their commission from him, preach in his name, and have his assurance that be will be with them alway, even to the end of the world." The truth of God, declared thus by his ministers, in obedience to his command, and with divine assistance, cannot be a vain thing. It is "quick and powerful.” Sovereign efficacy is ascribed to it by the Psalmist. "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple." But at the same time, the minister of Christ is reminded that he has no share in the glory of this work; that mere human efforts are of no avail towards the conversion of a soul; and that though the ministry of reconciliation is committed to men, they have this treasure in earthen vessels, that the excellency of the "Who power may be of God." then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? So neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.” While, therefore, the preacher of the gospel has the highest possible encouragement to engage in his work, he is taught that all his confi. dence must be in God; that whatever may be his qualifications or his attainments, they must all be laid at the foot of the cross. The course pointed out for him is "strait as the gate and narrow as the way .which leadeth unto life." No room is left for the ostentatious display of himself, none for the pursuit of fame, nor for the gratification of ambition, or of any selfish desire; nor for any thing which implies a want of faith in the power and promises of God, or which does not proceed from a regard to his glory. Great talents and learning may contribute in various ways to a minister's usefulness, but it will not ordinarily be found that the success which attends his preaching is graduated upon this scale. It does not accord with the sovereignty of God's dispensation of mercy to mete it out by such a rate. It is said of John the Baptist," he shall be filled with the Holy Ghost even from his mother's womb, and many of the children of Israel shall he turn unto the Lord their God ;" and of Barnabas," he was a good man, and full of the Holy Ghost and of faith; and much people was added unto the Lord;" but no where in the Bible are conversions ascribed or proportioned to properties or faculties purely human. Such a system of grace would give countenance to the claim of merit on the part of man. This is the age of literature Vor. VII. Na. 12. 81 as well as of religion. The temper the Bible lose something of its standing and authority, the services of the pulpit become less spiritual and the preaching of the cross be rendered ineffectual, while he is pursuing the walks of science and general literature? And while the people are anxious to avoid the the evils of an illiterate ministry, may they not undervalue the prac. tical duties and instructions of the sacred office, and make too little account of the teachings of the Spirit of God?"That the soul be without knowledge is not good," and God has said, "I will give you pastors according to mine heart, which shall feed you with knowledge and understanding;" but we know also that" in Christ are hid all the treasures of wisdom and knowledge." What was merited rebuke in the days of Cowper may be quoted as admonitory instruction in our own times : No brilliancy of talents, or extent of learning can make amends for lack of piety in a minister of Jesus. It is indispensable to his usefulness among his people that he should be "an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity," "in all things showing himself a pattern of good works." He, whose life and conversation are at variance with his doctrine, who cannot be distinguished during the week from the men of the world, will only dishonour religion by intruding himself into the pulpit on the sabbath. His exhortations, admonitions, and reproofs, instead of any salutary effect, will call forth the cutting retort, "Physician, heal thyself." His preaching will be destitute of that solemnity, devotion, and affection ate earnestness, which are necessary to convince his hearers that he believes and feels what he says. The preaching of the gospel should have the appearance of what it is in reality, a message sent from God. Divine truth should come home to our hearts with all the weight and interest which belong to its nature and holy origin. It should appear in its purity and simplicity, unadorned with the decorations of art. Human ingenuity cannot add to its force, its pungency, or its loveliness; and all attempts of this kind serve no better purpose than to exhibit the skill of the artist. The remark, which has acquired almost the force of a maxim, that in the efforts we make to accomplish any object, we should conduct as if all depended on the use of means, though of wholesome application to the affairs of this world, is not true when applied to the conversion of sinners. Though man is here a co-worker with God, yet all that is effected is done in the name and by the power of the Almighty. The impressions which the minister makes on the feelings of his audience are fading and deceptive; his awakenings will never lead to conviction of sin; and it is an interesting inquiry whether it is not because so much is attempted in his own strength, and so little with entire reliance on the grace of God, that the word preached does not oftener prove the means of salvation to sinners. When the Saviour declares, "No man can come to me except the Father which hath sent me draw him," he would strip us of all dependence on an arm of flesh; and when he declares again," and 1, if 1 be lifted up from the earth, will draw all men unto me," he makes known to us that it is the doctrine of the cross, the preaching of Christ crucified, that is to subdue the hearts of rebel sinners unto himself. Therefore the apostle says, "I determined not to know any thing among you save Je sus Christ, and him crucified," and "we preach Christ crucified." This was the preaching which was made the instrument of converting three thousand of the enemies of Christ on the day of pentecost; and notwithstanding the lapse of eighteen hundred years, the missionaries of the cross are enabled still to testify, that the doctrine of Jesus, of his incarnation, suffering, death, and resurrection, has never ceased to approve itself as the power of God. The pride of the human heart rises in opposition to this plan of redemption; the sovereignty which God exercises in the salvation of the sinner is not congenial to the feelings of our nature. The last place to which man resorts is the foot of the cross, the last act he performs is prayer; so difficult it is to bring him to the state of mind which is befitting the relation he stands in to his Maker and Judge. The little Hebrew shepherd, who went out against the mighty Philistine, in the name of the Lord of hosts, armed only with a sling and stone, appeared to human view miserably equipped for the conflict, and an easy prey to the enormous strength of his opponent. Apt as we are to follow the suggestions of our own hearts, or to take counsel of the world, we should naturally confide in the massive armour, the sword, the spear, the shield, and the giant stature of the Philistine. It is difficult to persuade ourselves that the battle is not to the strong, and that salvation is wholly of the Lord. Hence it is that we have at times seen the preaching of the gospel clad and encumbered with so much of human device as to degrade that holy ordinance to the level of a human institution. It was this self*confidence, this sensual discernment, this want of faith, which first introduced the art of eloquence from the bar, and the popular assembly into the pulpit; and it is a mistak en view of human efficiency which still connects this powerful engine with the preaching of the gospel, and ascribes to the force of moral suasion, such an undue influence in the conversion of sinners. Eloquence, as it is generally understood, aims at an object which is not within the legitimate province of a minister of Christ. The orator is not satisfied with expounding the will of God, and presenting the motives to obedience which it contains, and after having faithfully appealed to the understanding and the conscience, then to leave the sinner in the hands of his Maker: he attempts to operate directly on his heart, to control and regulate his affections, and to constrain him by the magic power of eloquence to love and obey the truth. Blair says, "It is the business of the philosopher to convince us of the truth, it is that of the orator to persuade us to act conformably to it by engaging our affections in its favour." "The orator must not be satisfied with convincing; he must address himself to the passions, he must paint to the fancy, and touch the heart." "The highest degree of eloquence is that by which we are not only convinced, but interested, agitated, and carried along with the speaker; our passions rise with his, we share his emotions, we love, we hate, we resent, as he inspires us." The orator takes the whole work into his hands; he is not content with sowing and watering the seed; he demands increase; he will not wait for the operations of the Holy Spirit, but hurries the sinner away in the tumult of his passions, and inspires him with the delusive hope that he is born again. The preacher of the gospel confines himself to an humbler task. His business is precisely that of the philosopher," to convince us of the truth," and the greater earnestness of his manner is only proportioned to the greater importance of the truth he inculcates. The solemn realties of our religion cannot be believed, and at the same time |