Under a strong impression of the importance of this branch of the Christian ministry, and of the heavy responsibility attaching to the minister on whose faithfulness so much depends, the following Treatise has been writ

ten.

A principal cause of the want of effect of some sermons, and the wrong effect of others, is a deficiency of clearness in the author's own views, or an erroneous apprehension of the doctrines which it is most important to inculcate, and of the tone and view according to which they may be inculcated most usefully. My object, therefore, is, to lead preachers to study the Apostolical Epistles as models left for their imitation in these points. Not, as has been recommended in other cases, to stimulate their own powers, by considering in what manner the Apostles might have treated this or that subject, if called upon to discuss it, but simply to inquire, how they have actually written.

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II. In the proposal of an apostolical pattern to a modern preacher, one thing is certainly implied, viz. that a modern and an apostolical congregation stand, on the whole, in the same situation. It may be requisite, in the first instance, to inquire how far this resemblance holds true. For if there is any radical difference between the case of the churches to whom the Epistles were addressed, and that of the congregation committed to a minister of the present day, it is evident that St. Paul's language, in many essential points, can be no rule for ours. As this objection would, in a great measure, leave a modern preacher without any apostolical example, it deserves a specific consideration.

In the first place, it is undeniable, that there does exist a difference between the nature of a church where Christianity is the religion of a sect, and where it is the religion of the nation. The former case was that of the first converts, who embraced the faith under

great temporal disadvantages, and in spite of powerful opposition from established prejudices and worldly motives. Wherever the Jews had sway and power, they embraced it with the certainty of persecution before their eyes. In all instances, the influence of deep-rooted opinions, and of habits totally opposite to the precepts of the Gospel, were to be overcome; in short, every thing on this side the grave conspired to render the " acknowledging the "truth" dangerous and difficult; so much so, that, under every human view of their situation, "if in this life only they had hope, they "were of all men most miserable." Those, therefore, who, in spite of " principalities and powers," of family connexions, and national prejudices, and personal interests, in fact, of all " things present," still "heard the word gladly," and were "added to the church," openly professing their faith by baptism; must, in the nature of things, have been generally sincere, and have received the faith with an "honest and good heart:" such a profession would be accompanied, and such a disposition

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rewarded, with an extraordinary degree of grace, and render the probability of their

drawing back," or " falling away," much less presumable, than a profession in the reign of Constantine. If their heart had not been converted, they would not have come to baptism. The very same feeling of self-interest which brought Simon Magus to the Apostles unconverted, would have kept others away.

It is unnecessary to enlarge upon the different consequences which, according to any view of the nature of the human heart, must be expected to result from the different practice of these early times and our own. The inhabitant of a country where Christianity is the religion of the nation, becomes a nominal professor of the Gospel, as he becomes amenable to the laws of the land, before he well knows to what religion or country he belongs; common courtesy styles him Christian, without inquiring what "manner of spirit he is of;" the benevolence of the Redeemer, who prayed for his murderers, and died for his enemies, is

extended also to those who by disobedience to the Christian law, or contempt of its doctrines,

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crucify the Son of God afresh, and put him "to an open shame." Even of those who come more within the preacher's view, as attending the public worship, and obeying the forms of religion; many, no doubt, are brought thither by custom, or hypocrisy, or curiosity, who would never have been found in the chamber, where the primitive converts "assembled secretly for fear of the Jews."

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It must be considered therefore as a fact which admits of no dispute, that in a modern congregation there is much more chance of insincere profession of the faith, and of eventual departure from it. This, however, is an accidental, not an essential difference; the resemblance, on the other hand, is essential, that all alike profess" one Lord, one faith,

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one baptism." The measure of grace actually enjoyed, and, consequently, the character of the persons, may vary in every imaginable degree; but the fundamental resemblance re