inquiring into the subject of religion, and studying the Scriptures, while yet they are neglecting the elementary and obvious duty of repentance. They wish to know what is right, while yet they are doing what they know to be wrong. No wonder they are no more successful in their researches. Would to God they would adopt the course just suggested.

Secondly. Having distinguished truth from error, the next thing is to set a proper value on the distinction. For the conflict in the cause of truth, this prepares a man, and this sustains him in it. However accurately a man may discern the distinction in question, yet if he regards it as unimportant, if he adopts the sentiment that it matters not what a man believes, how will he, or why should he contend for it? In his opinion, it is not worth contending for. Practice, he affirms to be the great matter, just as if practice were not the carrying out of principle-virtue the operation of truth, and sin the elaboration of error. How can it be supposed that if the distinction between truth and error were not of the first importance, God would have made a revelation for the purpose of drawing the line that separates them? It is passing strange, that a man, with the Bible in his hand and reason in exercise, should say it is no matter what one believes, provided only he be sincere; that is, provided only he does believe it, for sincerity means no more. This sentiment, making sincerity every thing, makes hypocrisy the only evil. It is an evil, and a great one, but not the only one. One of the most ingenious, as well as one of the most successful devices of the enemy of mankind, is that of

undervaluing and bringing into disesteem the distinction here considered. He would fain have us confound virtue and vice, holiness and sin; and he begins, by persuading us to confound truth and error. "I believe that no error is innocent, and that if we could trace the effects of erroneous opinions on the secret traits of human character, we should find that every shade of error has a counterpart in the moral feelings." This able writer here points us to that which gives value and importance to the distinction between truth and error. It is that our feelings and actions are and must be according to our belief. Can a man love, and serve, and honor, and confide in a being whose character he misunderstands?or if he should do all these through error, will the true God consider service done to another god, as done to him? Having made the distinction between truth and error, set a proper, and that will be a high value upon it.

Thirdly. Show the superiority of truth over error by its moral influence on your conduct. This is not only one excellent way of illustrating the reality and value of the distinction between truth and error, but it is a very suitable and efficient manner of contending for the truth. You can do the cause of truth in no one way so much good as by silently living it. Why do men say it is of little consequence what is believed, but because they see so little moral efficacy in the boasted faith of Christians-because there is so much dead principle, so much heartless and lifeless orthodoxy visible to them. Carry out your theory into practice, let truth exist as a living principle in you, exhibit an efficient orthodoxy,

be as scriptural in your conduct and temper, as you are in your opinions, and the world will be compelled to acknowledge the value of truth; and will see that you possess it. Ah, that this might be done. Who can contemplate the articles of your belief, ye Christians, and see how elevating, how inspiring, how purifying they are, and not exclaim, "what manner of persons ought ye to be"! And yet what are you? How unlike what it might be expected you would be! And why, but because there is something that obstructs the operation of your belief? You, even you, to some extent, hold the truth in unrighteousness. You are bound to be the best of men, for you have the means of being the best. You have the fullest and the clearest knowledge of the truth. Are you examples of this moral superiority?

Fourthly. Be careful that your motive in contending for the faith be such as a holy and benevolent God will approve. He will be satisfied with nothing less than a care for his glory and a love for the souls of men. Be careful also that your object be not to gain the reputation of prowess as a combatant; not to enjoy the honor and exultation of victory; not to promote the strengthening of a party, but to honor God and save men. Let not ambition actuate you, nor a partisan zeal, nor the paltry spirit of proselytism, but charity, loving both God and man unfeignedly. Espouse the cause of right thinking, chiefly for the sake of right feeling and right acting. Contend for the faith mainly on account of the holiness and the eternal life with which it stands connected. If such be your motive, your manner of contending will be unexceptionable; with such an end

in view, so noble and so benevolent, you can hardly fail of adopting the most judicious means of attaining it. You will contend earnestly, by how much you love the souls of men and desire their salvation, but you will not contend impatiently and angrily. If pity move, passion cannot agitate you. There is an impatience often exhibited in controversy even by those who carry no worse feeling into it. We get wearied and fretted with persons that are in error. We see a thing clearly ourselves, and we are out of patience with others that they cannot discover it too. We are amazed at their stupidity or obstinacy, and exclaim against it. But this is not "in meekness instructing them, that they may recover themselves out of the snare." That charity which rejoices in the truth, suffereth long, and is not easily provoked.

It is the manner in which religious controversy has been conducted, that has brought it into disrepute, and not any thing unworthy in the thing itself. Controversy is worthy, is lawful, yea, often obligatory. Every minister is bound in some sense to be a controversialist, much more they who are set for the defence of the Gospel. We must "contend earnestly for the faith." some have understood "earnestly" to mean angrily; and for the warmth of love, have substituted that of passion. Ambition having too often been their motive, and victory their object, their measures have been violence, denunciation, sarcasm, intolerance. Selfish, ather than benevolent considerations, influencing them,

But

have tried how severe and cutting they could be, hat smart and sarcastic things they could say,

and how they could provoke or expose an antagonist. And an observant world looking on, and being disquieted, has, in its haste, condemned all controversy, and suffered even truth to sink in its estimation. Such unfriendly turn have the avowed friends of truth too often done her.

THE MINISTRY.

What holiness and gifts are required in the ministry. Look at one duty. Every administration of the Lord's supper, ought as far as possible to be like its first celebration. At such a time, it falls to the minister of Christ to take the head of the table, to sit (who does not tremble at the thought) in the seat which the Lord Jesus Christ occupied, to do his actions and say his words. "Who is sufficient for these things ?"

We ought to preach as if the whole success of the Gospel depended on our manner of presenting the truth; yet we ought humbly to pray, remembering that the whole efficacy of our preaching depends solely on God.

There is a great deal of preaching which is only didactic, coldly argumentative, merely indicative, simply inviting. It teaches, reasons, points, and invites; but does not apply, entreat, warn, expostulate, persuade.