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diligently studied. But it is an error which cannot be committed without suffering loss, to omit the attentive and repeated reading of the whole of the sacred scripturesIn ordinary circumstances, a portion of the sacred volume ought to be read daily, by every individual who possesses it, and is able to read it. This practice has sometimes been blessed to the conversion of unsanctified men; although perhaps adopted at first as a matter of education, or merely as constituting a good and useful habit. But it is a practice which no professing Christian should fail to adopt, and carefully maintain. Its omission, I hesitate not to say, is a neglect of a very important mean of cherishing a lively and comfortable state of religion in the soul. The sacred scriptures ought also to be read daily in every Christian household, in connexion with family prayer; and it is a good custom to read from the Old Testament and the New, alternately: and if a short commentary, with some practical observations, such as appear in Scott's Family Bible, or Doddridge's Family Expositor, be read in connexion with the sacred text, it may serve to illustrate, and more deeply to impress divine truth, on the minds of all who compose the family circle. The reading of a portion of holy writ ought, likewise, in my judgment, to form an indispensable part of every publick exercise of religious worship in the house of God. He is wont to honour his own word, and no words of men ought to supplant it in his sanctuary. A single text—a short sentence of inspired truth shall sometimes go with an authority, and a power, and an effect, to the conscience and heart of a hearer, beyond any thing, or every thing else, that can be uttered. And although, happily, many more can now peruse the Bible for themselves, than were able to do so some years

since, yet probably, in most of our large promiscuous assemblies, there are still some who cannot read; and there certainly are many who read the holy book by far too seldom and too little. But if there were not an individual of either of these classes, God's word, as already intimated, should be an inseparable part of his publick wor ship. To the people of God it is always precious, and always new; and a text which has been read a hundred times, shall, on a new hearing, present some new view of divine truth, or come with a power and sweetness never known be fore.

But the catechism teaches us, that "especially the preaching of the word," is made an effectual means of convincing, converting, and edifying those who hear it. Inspiration itself testifies, that "faith cometh by hearing," and all experience, from the days of the apostle who wrote these words, to the present hour, bears witness to the truth of his declaration. Probably a hundred, perhaps a thousand converts, have, in every age, been made by the ear, for one that has been made by the eye. In the matter of edification, after conversion, the proportion may have been less, but I believe it has always been great, in favour of the side of hearing, beyond that of reading. Those who can hear, are not only more numerous than those who can read, but the attention secured and the impression produced, by the human voice and the appearance and manner of a living speaker, are far greater than is ordinarily made by truth, however pertinently stated, when it is to be received from a book, or a manuscript, with nothing to enforce it but its own naked, inherent excellence. But what is chiefly to be regarded, in relation to the point before us, is, that the preaching of the gospel is God's appointed and especial ordinance for the conver

sion and edification of mankind. Hence, this is the instrumentality which he will chiefly bless; and on his blessing, the whole efficiency of all means, intended for the spiritual benefit of mankind, entirely depends. No matter what may be our estimate of the natural adaptedness of any means to promote our soul's welfare; if we put it in place of God's ordinance, we have reason to expect that he will not bless, but frown upon it; and if so, nothing beneficial, but something injurious, will be the certain result. Those therefore who "forsake the assembling of themselves together, as the manner of some is"-those who seldom or never enter a place of publick worship, under the pretence that they can read a better sermon at home than they can hear at church, or that they can be more devout in private than in publick, have no reason to expect the divine blessing, on their arrogant substitution of their own invention for God's appointment. When sickness, or any other sufficient hindrance to an attendance on the preached word, meets us in the providence of God, we then indeed have reason to hope that our retirement may be made a little sanctuary to us, in the use of reading, meditation, and prayer. This, doubtless, the people of God have often experienced. But the avoidance of hearing the word preached, when it is a matter of voluntary choice, I am convinced is never blessed; and I certainly never knew an individual, with whom this was habitual, that gave any rational evidence whatever of practical piety. It follows likewise, from what we are considering, that in our endeavours to send the gospel to any unevangelized place, or to to the world at large, nothing can supercede the necessity, or take the place of the preached word, with any prospect of general success. Other instrumentalities may, and

must be used-They are indispensable, as auxiliaries, but the preached word must still be the principal means. That converts are made, yea,

numerous converts when taken collectively, by reading the Bible and religious tracts, I readily and joyfully admit. But if the Bible were faithfully translated into every language under heaven

and we ought to desire, and pray, and labour, and give liberally of our substance, that it may be so translated-and if every individual of our race had a copy, and could read it freely, with expository and hortatory publications to any amount-all this would not form an adequate substitute for God's ordinance of a preached gospel. It would still be necessary to the conversion of the world, that a host of well-informed, devoted, apostolick preachers of the word, should go forth to every nation and tribe of our sin-ruined world. Oral instruction, as already shown, ever has been, and from the nature of man and of human society it ever must be, the principal and most efficient method of communicating information to the ignorant, and of stirring up the well-informed, by refreshing their minds with what they know, and urging them to act agreeably to what they believe and profess. The divine ordinance of a preached gospel is, therefore, manifestly adapted to the constitution which God has given us. We can, in this instance, clearly see the fitness of the means appointed by God, to the end contemplated, or the effect intended to be produced; although his appointment, plainly revealed, would be obligatory, if its fitness were not discernible by us. I have dwelt longer on this topick than I should have done, if I had not thought that there is perceptible at present, in the laudable zeal which prevails to establish and patronize benevolent institutions, some danger of not giving its due prominence and im

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His office sacred, his credentials clear.
By him the violated law speaks out
Its thunders; and by him, in strains as
sweet

As angels use, the gospel whispers peace. He 'stablishes the strong, restores the weak,

Reclaims the wanderer, binds the broken heart,

And armed himself in panoply complete
Of heavenly temper, furnishes with arms,
Bright as his own, and trains, by every
rule

Of holy discipline, to glorious war,
The sacramental host of God's elect."

It is only, indeed, when the gospel is purely preached, that we have any reason to expect that the Spirit of God will render it effcetual to the salvation of those that hear it. If the great and peculiar doctrines of the gospel are kept back, disguised, misrepresented, or but slightly noticed; or if abstract, philosophical, moral, or metaphysical speculations, take the place of the plain, pungent, and practical exhibitions of evangelical truth; or if a stilted style, or a florid eloquence, demonstrate that he who occupies the sacred desk, is aiming rather to preach himself than Christ Jesus; if, in a word, the whole counsel of God is not declared with simplicity and fidelity, the saving effects of a preached gospel are not likely to appear. But if sound doctrine be preached plainly, faithfully, sincerely, wisely, zealously, diligently, and perseveringly, God the Spirit will, in his own best time, and to such a degree as in his holy soverignty he may see to be right,

bless it to the conviction and conversion of sinners, and the edification of saints. This he has always done; and this he may still be expected to do. The promise is sure -"My word shall not return unto me void." At one time, some careless individuals, here and there in a congregation, will be effectually awakened, convinced of their sinful and undone state, and be the only refuge and hope of the eventually led to Christ Jesus, as

soul.

At another time or place, the influences of the Holy Ghost will descend on all around, like the rain or dew of heaven; and a glorious and general revival of pure religion will be witnessed. On every side, the anxious inquiry will be heard-"What shall we do to be saved;" conviction of sin will be pungent, deep, and genuine; conversions will be multipled exceedingly; and a great company of believers will be added to the Lord and to his church. O that such a display of God's grace and mercy as this, might be witnessed among you, my beloved youth! O that you might all be seen pressing into the kingdom of God, and taking it by a holy violence!

But it must not be forgotten, that after converts-genuine converts-have been gathered into the church, they still need to be built up in holiness and comfort, through faith unto salvation." This I fear is, at the present time, not duly considered. Not long since, I was told of a minister of the gospel whose labours had been remarkably blest, in a congregation of which he had been the pastor, and who assigned it as the principal reason for his being willing to accept a call which he had received to another charge, that where he had been labouring, there were few or no sinners remaining to be converted. Now, I am ready to admit that the great Head of the church distributes his gifts to his ministering servants

with a considerable variety: and that some are admirably qualified to alarm the thoughtless, and even to direct inquiring souls to Christ alone for salvation, who are not so well qualified to edify believers, and furnish constantly the food best suited to promote and speed their growth in grace. But such ministers, it seems to me, ought rather to spend their lives as evangelists, than to become the stated pastors of particular churches. The word pastor itself, is derived from the of fice of one who feeds, as well as gathers and protects a flock. "Feed my sheep, feed my lambs," said our blessed Saviour to the Apostle Peter. And the solemn charge of the Apostle Paul to the Ephesian elders was [Acts. xx. 28] 'Take heed, therefore, un to yourselves, and unto the flock over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.' To resolve cases of conscience, to direct and enlighten the perplexed, to comfort spiritual mourners, and to quicken and edify the whole body of the faithful, is a most important part of the pastor's office and duty. It is a part which he ought carefully to study, and for which he should seek to qualify himself, to the full extent of his powers. It is not easy to describe the sacred pleasure, and unspeakable benefit, which es tablished Christians derive from the preaching of an able and faithful pastor, who, from Sabbath to Sabbath, feeds them with what they love and seek, the unadulterated milk of the word. They are refreshed, they are strengthened, they are invigorated, they become increasingly exemplary, their inward peace, holy joy, and steadfastness in the faith are augmented, and they bring forth much fruit to the praise and glory of God their Heavenly Father. In a word, and as the answer before us

well expresses it, "they are built up in holiness and comfort through faith unto salvation." May the great Head of the church furnish it with many such pastors; and may the Holy Spirit crown their labours with his richest blessings, and prepare them at last to stand with their flocks before his throne in Heaven, and say, "here are we and the children thou hast given us." Amen.

FOR THE CHRISTIAN ADVOCATE.

EVIDENCES OF A WEAK FAITH.

Who has not admired the gentle, and yet forcible, rebuke which our Lord addressed to his disciples, in consequence of their excessive anxiety during a storm. Having entered into a ship to cross the sea of Galilee, a violent tempest arose during their passage, from which they were seriously apprehensive that they should lose their lives. Jesus, meanwhile, fatigued by the excessive labours of the day, had laid himself down in the ship and fallen asleep. Alarmed by the violence of the storm, the disciples came to him, and awoke him, saying, "Lord, save us we perish." Their anxiety certainly discovered a criminal want of faith; for however alarming their condition might have appeared, they had no right, after all the evidences they had had of his power and goodness, to doubt that he would interpose for their relief. Hence, in his reply to them, he suggests the reproof to which I have just alluded-"Why are ye fearful, O ye of little faith ?"

The word faith, which is used in scripture with some variety of signification, here evidently means, confidence in the providence of God. If the disciples had trusted in the divine perfections and government, as it became them to do, they would have never discovered that

excessive anxiety which gave occasion to this reproof.

In the present article, we will contemplate some of the evidences of a weak faith; and in a succeeding one, the means by which it may be strengthened.

Á tormenting apprehension in circumstances of danger constitutes one of these evidences. Of this the case of the disciples furnishes a striking example. As the storm increased, and the waves covered the ship, they became alarmed and agitated, supposing that they should be swallowed up in the deep. And this fear was manifestly the effect of the want of faith: it proved that they had, in a degree at least, lost sight of the providence of God; for had not this been the case, they would have been enabled to contemplate their condition with calmness, let the result be as it might: they would have recollected that infinite wisdom and goodness had ordained that storm, and had ordained their circumstances in reference to it: and even if they were to be buried in the sea, they would not have doubted that, on the whole, it would be for the best; though they might have perceived, and ought to have perceived, that there were circumstances in the case which constituted a pledge of their preservation.

Who has not seen this same disposition manifested in other cases? What Christian but has felt it in a greater or less degree in his own experience? Perhaps you have never been placed in circumstances in which you regarded your life as in jeopardy; but, no doubt, you have sometimes apprehended the approach of distressing calamity. And let me inquire, whether at such a moment, you have been enabled, in any good degree, to preserve your accustomed calmness? Or, rather, whether you have not been distressed with anxiety, if not actually agitated

with terror? Especially if the apprehended danger has opened suddenly upon you, and in an hour of fancied security you have discovered yourself in fearful jeopardy, has not the passion of fear in some instances, risen so high, as well nigh to paralyse the power of exertion? Rely on it, this proves the weakness of your faith. shows that your confidence in God is not so efficient a principle as to be a pledge for your good behaviour in every condition. It looks as though you were forming a character for the fair weather of human life, but which would be ill adapted to encounter its storms.

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The prevalence of superstitious fears constitutes another evidence of a weak faith. There are those whose imaginations are almost continually exercised on events and appearances of supernatural ⠀⠀ character, which are fitted to fill them with dread. Perhaps they have had some unusual dream, which they are ready to interpret

as

a signal of some approaching calamity. Or, perhaps, some event has occurred in their expe rience which they regard mysterious; and though they know not what it means, yet they feel assured that it is the harbinger of evil;-perhaps the harbinger of their own death, or of the death of some near friend. And they acquire such a habit of mind, that they are upon the look-out for signs of portentous import; and scarcely let any event pass without inquiring whether there be nothing in it of unpropitious aspect. In this way, they are all their lifetime subject to the bondage of a superstitious fear. And how clearly does this also indicate the want of faith! For if these persons had a strong confidence in God, as the Governor of the world, these fears would be kept down by the reflection that all agencies and all events are subject to his control; that even if bad angels should be

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