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ordinance of Heaven for his salvation. Thus it may truly be said of all the elect: 'It hath pleased God, by the foolishness of preaching, to save them that believe.' How great then is the responsibility of those to whom is committed the ministry of reconciliation! A minister of the gospel of Christ is the greatest character on earth; his work is the most arduous, the most important, the most honourable, which man was ever called to perform. He, in a peculiar manner, is the minister of God for good. No office requires greater preparation, more constant dependence on God; -such unremitting diligence, so great talents. The grand objects of the gospel still are, Glory to God in the highest, and on earth peace, good-will towards men; and the preacher who has not these in view, is unworthy the title, Minister of the Gospel of Christ.

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I have been induced to make these observations, by reading SHEVA's important Essays on Doctrinal, Practical, Experi mental, and Allegorical Preaching, given in volume XVI of the Evangelical Magazine. He has illustrated his ideas on those subjects in a manner which evinces his knowledge of their high importance. These Essays more immediately respect the matter of preaching: the one on Allegorical Preaching, respects the language, or manner. This last Essay (except the quotations) I read with nearly as much pleasure as the others; but, as I consider the subject to be of great importance, I could have wished he had treated it more fully. As a counterpart to what he has said, may I beg leave to make a few remarks on the Improper Use of Comparison and Metaphor,' being persuaded the too frequent use of figurative language, is very hurtful to the right preaching and hearing of the gospel! Perspicuity and accuracy, as comprehending purity, propriety, precision, unity, and strength, are the fundamental qualities of all good style; and in no species of composition are they more indispensable, than in the public ministrations of a Divine. Every means should be used, in the composition and delivery of every sermon, to engage all the faculties of the soul to the subject; consequently, the greatest care should be taken by the preacher, that nothing in his dress, his action, his pronunciation, his language, or the arrangement of his discourse, shall disturb the attention of his hearers.

The frequent recurrence of figures, particularly metaphor, comparison, and allegory, have this effect, as they invariably draw the imagination to the objects with which they are con nected. Often the figure is so incongruous, that it has not the least relation to the subject: frequently it is so faint, that it requires considerable thought ere it be discovered. This will be best shewn by an example, which I beg leave to take from the Essay on Doctrinal Preaching. Speaking of Election, the author says, 'Good Mr. Newton used to consider this doctrine like sugar (an article which all his friends knew he was fond

of) in his tea it should relish (he would say) the whole, but not be found anywhere in the lump.' I have read this quotation frequently, but cannot yet say I fully understand its meaning. How any minister who believes that God is infinite in knowledge (of which election is the necessary consequence) should object to this scriptural and self-evident doctrine being preached by itself, I know not. Be this as it may, comparing the sublime doctrine of Election to sugar liquefied in tea, is so degrading and inconsistent, that, highly as I revere the memory of that wonderful man of God, I cannot but regard this simile as contemptible. It displeases both the imagination and the judgment*. Very different is the effect produced by an elegant and appropriate comparison, with which Sheva, in his Essay on Experimental Preaching, has illustrated an important truth! Treating of the variety of experience in the saints, he says, 'Great as are the distinctions of human munds compared with each other, they are little in the sight of God. How high do the mighty mountains of Switzerland, or Italy, tower above the little eminences of our comparatively level country!-but, were the sun an intelligent being, how small would the difference appear to him! Here the beauty and force of the comparison are seen as soon as stated. Great objects are compared, and the mind contemplates both at once without distraction. Indeed, the whole paragraph, of which the above is part, is an assemblage of grand ideas.

But even the finest figures should be used sparingly. They often amuse the imagination, without affecting the heart. That plain, neat, concise, and nervous style, which almost every person thinks he could easily write, is the very best for the pulpit. Of all styles, however, it is perhaps the most difficult to acquire.

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The preacher who possesses this style in perfection, pleases every class of hearers. He expresses his ideas in a manner highly interesting to the judicious and learned. They are often surprized at the clearness, depth, and sublimity of his thoughts, expressed in a style so simple and correct, that the weakest capacities easily understand him. Conscious of the awful importance of his office, as the messenger of God to man, he addresses the understanding and the heart; and tho' he thinks it beneath the dignity of the gospel to preach chiefly to the imagination and the passions, yet nothing escapes him that can displease the most fastidious critic. He places the truths of religion in so luminous a view, that his hearers wonder they never perceived them so clearly before;

*We beg leave to remind our Correspondent and our readers, that the s'mile referred to was not used. by the excellent Mr. Newton in a public d's ourse, bu in a familiar conversation. Mr. Newton, in his public dis • of chargeable with using low simplitudes,

and are surprized that he gives them so many ideas in so few words. How vastly superior is this style to that figurative expression, the mere tinsel of language, of which many are so fond! The former bears a considerable resemblance to the simple, but forcible language of holy writ, and is suitable for the most sublime, as well as for the plainest truths of religion: the latter is as improper for religious subjects, as it would be for a minister to appear in the pulpit dressed like a harlequin. It is vain to think, by any combination of words, to give us higher ideas of Jehovah and his works, or more humiliating ideas of ourselves, than are given in Scripture. It were much better for ministers, and those who write on religious subjects, to be content with, and endeavour to elucidate the numerous proper, and often sublime figures of Scripture, than to enlarge their number by those which are inconsistent, erroneous, and absurd.

It is a good rule given by critics, that figures should not be sought, but only adopted when they present themselves naturally. Even this rule should be limited: Sometimes more sound judgment and refined taste are discovered in rejecting even a good figure, and giving the idea literally. Whether this be admitted or not, it is essentially requisite to the proper use of all figures, particularly comparison, metaphor, and allegory, that we carefully ascertain what is the literal idea we mean to convey, and what advantage it will receive by being expressed figuratively.

If figures should be natural, and should illustrate and ele-. vate, as well as beautify the thought, those which degrade and vilify should be severely censured, how great soever may be the characters who have used them. A beau-parson, treating of the everlasting love of God, after he had preached a great deal about nothing, said of the elect, 'Their minds have been swept with the besom of imputed righteousness! A forcible, but inelegant reasoner on the Deity of Christ, speaking of the manner in which Socinians pervert those Scriptures which reveal and establish this fundamental doctrine of our faith, and true source of our hopes, writes thus: They put out Messiah's two eyes, the Old and New Testament!' The degrading absurdity of these comparisons is too obvious to require illustration. They are, however, exceeded by the one which follows. A popular preacher, lately rebuking his congregation for drunkenness, of which some of them had been guilty, concluded thus: - An excellent antidote for this is, to take a dram of the Holy Ghost in the morning!-Who that heard him could fuly understand his caning, or believe he was serious! What language could more fitly have been employed to vilify the Spirit of Jehovah! It is worse than absurd; it is blasphemous. PLEBEIUS..

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For we are labourers together with God, &c.

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THE most profound philosopher,' says the late ingenious Dr. G. Campbell, will be most ready to acknowledge, that there are phænomena in nature for which he cannot account; and that Divine, whatever be his attainments, hath more arrogance than either knowledge or wisdom, who will not admit that there are many texts of Scripture which he cannot explain.'

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Methinks, every candid examiner of divine revelation is compelled to adopt this sentiment; nor will he be ashamed to confess it. He ingenuously declares, that the meaning of many passages of holy writ lies far beyond his ken. We know but in part. We now see through a glass darkly.' But we rest in full assurance of hope,' that what we know not now, we shall know hereafter.' This concession is no reflection on the understanding of the Christian minister; nor does it in the least militate against the perspicuity of divine revelation. The most important parts are easy to be understood.

Not ignorant of the difficulties which attend the explication of this portion of Scripture, and sensible also of the weakness and fallibility of the human intellect, I would give my thoughts upon it with a degree of jealousy, lest, by wresting the word of God, I should pervert it.

The opinions of expositors and theologians on this passage, are various; and among them there appears some contradiction. It refers, in the opinion of some persons, to a 'middle state of souls;'in which,' according to Pope Pius vi.' remain the souls of those persons who have not lived so innocently as to pass straight to Heaven from this life; nor yet so ill as to be doomed to everlasting flames.' This is the opinion of the Roman Catholics, by which they attempt to support the doctrine of a purgatory.

The Protestants, who deny a purgatory, or middle state of souls,' have adopted more specious expositions of this text. These, in general, have applied it to the imperfections of Christians. Most of them understand by the wood, hay, and stubble, erroneous doctrines; others have referred these expressions to failures in the practical parts of religion; and a few have made them speak the language of spurious experience. Such ideas as these, which every one must have frequently heard and read, are certainly calculated to do serious injury to the cause of truth. It would not be treating these sentiments too severely, in my opinion, because they are not intended by the sacred writer, should we class them with the Popish doctrines of venial sin, indulgence, and purgatory. To plead for error, imperfection, and falsehood is dangerous. Error should always be condemned.

To understand the meaning of the 15th verse, it will aid us not a little, if we bear in mind the great design of the writer

in this epistle; and attend to the whole of the preceding paragraph, from where the church is called God's Building.

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The design of the apostle in this epistle, was to correct various criminal disorders and irregularities, which existed in the church at Corinth.' From the whole of this epistle, till we come to the 15th chapter, I perceive no charges of erroneous doctrines. The Corinthians did, however, prefer one minister to another; but this does not imply difference or variety of doctrinal sentiments. Their principal error was a toleration of ungodly members among them. It is impurity of communion the apostle intends to correct.

This being the apostle's design in the epistle, we shall now examine how far this paragraph corresponds therewith. The apostle Paul had been the means of bringing the gospel to Corinth; and there formed a Christian church. This society, probably in allusion to the temple, he represents under the metaphor of a building; of which Christ is the Foundation, and the members thereof make the several parts of this sacred edifice. The employment of his successors in the Christian ministry was the edification of this building. Since the apostle's declaration and caution,' according to the grace of God, which is given unto me as a wise Master-builder (agxITEXT) I have laid the foundation; and another (TTY) buildeth thereon but let every man, rather (agzTT, architect) take heed how he buildeth thereupon.' The insertion of the word man (where EXTEXT is evidently understood) has contributed, in no small degree, to the obscurity of the whole passage. The apostle's caution to his fellow-architects, refers to the materials with which they ought to build. Let every architect take heed how, rather with what; for was signifies what he builds.

That this is its acceptation in this place, appears from the apostle's explanation in the following verses: For other foundation can no man (ExTEXT) lay than that is laid, which is Jesus Christ. Now, if any man (agXITEXT) build upon this foundation, gold, silver, precious stones, wood, hay, stubble,' &c. These expressions are intended to point out the different characters of those persons who might be admitted as members of the church. These emblems are used to distinguish between the righteous and the wicked.. By the gold, silver, and precious stones, we understand persons possessed of genuine piety. By the wood, hay, stubble, ungodly, though, perhaps, moral, deeent persons, but unconverted..

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The apostle assigns a very important reason why ministers should be cautious in the adinission of persons into the bosom of the church. Every man's (agxITEXTW) work shall be made manifest for the day shall declare it, because it shall be revealed,' &c. Every minister's work shall be put to the test. The persons he admits to Christian fellowship shall all be tried. Then will it appear what is their real character; for the day shati

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