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SERMON

PREACHED BEFO&E THE

PRESBYTERY OF TORONTO,

^ CW FEBRUARY 7, 1837,

' BV PREVIOUS APPOINTMENT OF

•IS

^iVD PUBLISHED AT THEIR REQUEST.

..:..}

"k >^ * "-

THE REV. JAMES GEORGE,

MWrSTBR or SCARBOROUOM.

I SoroRtot
rUNTlD BY W. J. COATES.

188X

«.(,

Th'^ author of this Discourse knows his brethren of
the Presbytery of Toronto too well, to suppose that
they stand in need of being instructed in the great
matters of the Christian faith. On these, he believes
the Ministers of the Synod of Canada, as a body, are
of one heart and one mind, — men, who not only hold
the truth, but hold it in its fulness and purity. All this
most joyfully admitted ; and still the author conceives
that, being appointed to preach before the Presbytery,
it was his duty to aim at stirring up, in hi&owxi mind,
and in the minds of his brethren, a more ardent sense
of the awful responsibility under which ministers are
placed to preach the gospel, and to preach that gos-
pel aright. Such being the author's motive for the
train of thought which he has pursued m the follow-
ing sermon, he will not insult his co-presbyters, by
offering any apology for the close and plain manner
in which he addressed them. The author is well
aware that imperfections may be discovered in this
discourse Such as it is, however, he now presents
it to the public, earnestly praying that our Lord may
make it, in some measure, beneficial to the edifica-
tion of His Body — the Church.

ScAHBORouoH, Miirch 1, 1837,

l»M«Mi«WI"

3S '

Mi--

ii*J'.'

■I

A SERMON.

•m

1 COR. I. S3. — " We preach Christ crucified.**

Thi oppoiition of little and malignant minds, if erer manifested
Against nigh moral and intellectual worth. At Corinth, Paul
appears to have felt this in all the various ways by which it
annoys the honest and able supporter of truth. The Jews,
and the judaizing teachers of Christianity, as well as the heathen
philosophers, were all the open or invidious enemies of tho
religion of Christ ; and, of course, the enemies of him who was
one of its most able and zealous defenders. In his epistles to
th8 Church at Corinth, the Apostle frequently alludes to this
opposition, in a way the most feeling and delicate, and some-
times also in terms the most severe. The greater part of this
opposition, the Apostle might have escaped, and ootained in
its stead no inconsiderable portion of temporary fame, had he
only been willing to sacrifice the peculiarities of the Christian
religion. But, while no one was more ready than this great
man, to give up non-essentials, for the sake of preserving ** the
unity of the spirit in the bond of peace,** yet no one was more
unbending than he, when the surrender demanded, threatened
the safety of even the remotest out- work of the Christian faith.
Obviously averse, as the Apostle was, to all discussions merely
polemieal; — an ardent lover of peace, — and greatly pained
when he had to lift the rod to chastise the Christian delinquent,
he nevertheless was ready, the moment his Master's honor wat
endangered, or souls put in peril, to hazard all that men hold
dear on earth. Endowed with a splendid intellect, and that
keenness of moral sense, which discerns the remotest appear-
ance of evil, he saw at once the nature of every assault that
wns made on the truth : and at once did he face the assailant,
with that blunt and sturdy courage, which is found to exist
only in minds in a high state of spiritual health. Hence the
insinuations of those who affirmed, that were Christianity to
appear with pomp, and stripped of certain of its doctrines, it
would not then give offence to the Academy, and might find
easy access into the synagogue — were met, at once, by the
declarations, " We seek not to please men :*' and " let him
who preacheth another gospel, even were he an angel from
heaven, be accursad." A crucified Saviour we must preaek

ID all plainness, eren ihould thii be to the Jevti a stumbling
block, and to the Greek* foolishness.

And what the Apostle thus avowed, he fully practised.
Wherever he 'went, and to whomsoever he spoke, he preached
** Christ crucified." Nor was this doctrine brought up occa-
sionally, coldly discussed, and quickly dismissed. With him
it was the grand theme ; — the central — the attracting truth. If
he leaves it for a moment, it is but to show how far its influence
extends, or to bring in some remote truths for its illustration.
All his admirable rhetoric — all his sound logic — all his know-
ledge as a Jew, are laid under contribution, to throw light on
" the cross of Christ." Would we, my brethren, wish, above all
things, when we come to give in our account, to be able to
say, like the Apostle, we " have fouffht the good fight, we have
kept the faith :" Oh let us, like him, fully and resolutely ** preach
Christ crucified," for this is " the power of God, and tne wisdom
of God," unto salvation.

That this resolution may take a fast hold of our minds, and
may be carried fully out in our pulpit labors ; I shall, relying
on Divine assistance, endeavour first to explain briefly the
matter contained in the text : — and next, I shall offer a few
remarks on the manner in which the doctrine of the text ought
to be preached.

1. The Matter contained in the ^?xt, is the way of Salva-
tion through Jesus Christ, The expression " Christ crucified,"
like many similar expressions, must be regarded as a generic
phrase. ** The death of Christ," and " the cross of Christ,"
are expressions of the same import. They all embrace not
one, but many truths. Indeed, they imply frequently, the
whole of what was done by the Saviour as Mediator, when he
made a " propitiation for sin." If this be correct, then the
phrase " Christ crucified," implies not merely his suflTerings, in
making the atonement to Divine Justice, but also his active
obedience to all the claims of the Divine law.

In all languages that have reached maturity, and especi-
ally when language is employed by such a concise and vigor-
ous writer as Paul, a single expression, and not unfrequently
a single term is made to denote a whole system of truths.
Thus, in the 17th and 18th verses of this chapter, the word
"cross," is plainly employed for the whole of the Mediator's
work. By not knowing, or over-looking the fact, that a single
term is often a symbol for a whole class of truths, men mil
into serious errors ; or if they escape the pollution of error,
they s«e truth but very imperfectly. This mode of presenting
truth, of which our text is an example, combine* at once the

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udvantagCH of the absttract and the concrete. The mind graipt
in inais, what is presented to the eye, but in a sin^zlu expres-
sion. Thus it is, that the phrase *' Christ crucified," bring^j at
once before the mind of the intelligent Christian, all that hit
Saviour did in making peace betwixt heaven and earth. Still,
it is readily granted, that the Saviour's death on the cross, was
a grand — shall we not say the grandest — part in the work of
redemption. It is plainly thatt from which, much that he has
done and is still doing, must acquire all its virtue and ellicicncy.
Whether the enemies of religion, with whom the Apostle had
to do, examined the scheme of redemption with care, may be
more than doubted. If thoy did, we may be sure they found
nothing in it nearly so oflensive as that which is its chief glory
—the death of the Saviour on the cross.

A few remarks on the way in which this cardinal truth
in the Christian religion may be supposed to have affected the
minds of these persons, may not be thought out of place.

The notions which both the Jews and the Greeks held
regarding the character of one entitled to the high appellation
of Saviour, were among the few sentiments which they held in
common. Both firmly believed that he only was worthy of
this honorable character, who had trodden in the dust the
enemies of his country, and had procured for men great tern-
Doral prosperity. Hence the Jews saw nothing in a crucified
Messiah, but the quenching of the last ray of the forlorn bono
to which the nation had clung. While the Greeks, under the
full influence of a hardening intellectual pride, and dazzled with
the glory of military achievements, around which their poets
and orators had thrown all the gorgeous coloring, which a
finished language and a warm fancy could furnish, saw nothing
in a crucified Saviour, except what was mean and absurd. —
The doctrine of the cross produced in the mind of the Jew,
intense hatred — in the mind of the Greek, utter loathing.—
Neither saw the glorious principles which it involved, nor the
glorious results which it would produce to creatures destined
to live for ever. Against the blameless life of Christ, and the
pure morality which he taught, neither Jews nor Greeks could,
with any show of decency, take exception. But at the cross
— the shameful death of the cross— a Saviour dying on the
cross — the minds of both were filled with frightful virulence.
This virulence, the Apostle saw and felt, but tries not to soothe
it down by removing out of sight the obnoxious doctrine. His
only apology is — if apology it may be called— that " the
foolishness of God," as they thought in this matter, " was wiser
than men." And whatever construction bigotry or pride might
put on a crucified Saviour, the Apostles saw in Him, the world's

ipapaiH^

bat and only hope. And therefore in the midst of hatred
und scorn, they boldly preached the doctrine of the text. —
What they preached was the great salvation.

But to return. I remark that Jesus Christ, ns man's sub-
•titute, had to bear the penalty which man had incurred 6y
breaking the Divine law.

To every law a penalty is annexed. In the moral gov-
ernment of God, we may suppose this principle to hold univer-
lally, and in all cases to be strikingly visible. For if there be
no penalty annexed, it is not law but advice. But, to take the
principle on general grounds, we observe y?rsi, that the law ii
unrighteous, and i"< justly allowed to give way, when the pen-
alty is not exacted : and this is a common way by which bad
laws have been rendered nullities. Or next, the law may be
good in the highest sense, but the lawgiver may want integrity
or power to exact the penalty when it is violated. Now all
this may be true. — It has been so in a thousand Instances, aa
it regards laws emanating from men, and managed by men.
But it were nothing short of blasphemy to affirm, that either of
these suppositions could be true, of a law emanatins^ from
inhnite wisdom, and supported by a holy and omnipotent God.

To deny to God the right to place his creature man, under
a law, with a penalty annexed ; or to call in question, his right
to exact the penalty, or what is more frequently the case, to
suppose that He might pardon the offender, witnout any satis-
faction to justice, involves such gross and impious notions of
Deity, which, if not absolutely atheistical, certainly lead to
conclusions not much less abhorrent to reason and piety. To
man a law was given, and the penalty annexed to that law was
death, " In the day thou eatest thereof, thou shalt surely die."
♦* The soul that sinneth, it shall die." Death then was the pen-
alty. What this term implies, I shall not stop at present to
inquire, further than merely to remark, that if it be true, that
the term life, as employed frequently by the inspired writers,
implies happiness, in the highest and best sense, it must follow*
that the term death, which in this, and many other places, is
the antithesis of life, must imply misery in the fullest sense of
the word. We may not even surmise the full extent of that
condition of complex and perfect wretchedness, into which sin
had brought man. All the ills which men endure from sin in
this world ; yea, and were it possible to form an idea of the
suflerings of the damned for many ages, still all this would give
but a very imperfect conception of what an eternity of such
misery must be. Yet this will be nothing more than the pei*-
alty of sin. God smites as a just judge. Nr-> a stroke is given
from caprice or tyranny.

!|II1

Did till? liOrJ Jt•^'un hcrnr f.ho penalty of sin due tw his
pi<»ople ? No qiKJstioii to iri'-n so awfuliy iaipoitant as thin !
And t\w IJil)!<' ii.is solved no (|ii(',stion nion; completely tlmr^ it
has solved this. lndi:ed the whol(;ot rcvclafion may he retjarded
as II ^'ratid douv)nslrntion of this truth. All that ligUKJ, and
reasoninLjS and appeals to facts as employed hy I'rophets and
Apostles, and Christ himself can tench, coml/mo in tcMching iho
precious truth, that the Saviour made an atonomijnt for sin,---
that he bore the penalty vvhieli man had ineurrcd. Now, cer-
tain circumstances, or modes of suflerin'^ in the penalty peculiar
to mere (creatures apart; ntul we may with safety aflirm, that
all that the redeemed would have had to hear, had tUa penalty
fallen on them, the Saviour as their suhstitutc hore, when
Jehovah laid on him theii- iniquities— when he bore tli(;ir stripes
— " bore their sins in his own body on the tree." These, and
miny other passages, teach most plainly, a perfect substitution
of Christ for his people. The satisfaction given by Him, was
not therefore a |)artial, but perfect satisfaction. Nor is it a
whit less difficult for me to conceive, of pardon being granted
for partial satisfaction, than it is to conceive of its being granted
where no satisfaction has been given. Justice has no degrees.
It is perfect, and so are all its demands. It is sometimes asked,
by way of a refuting argument, how could the Saviour in a
few hours, bear the penalty due to our sins ? It was but his
humanity that suffered. True. But why sliould it be forgot-
ten, that his suffering humanity was supported by the omnipo-
tency of his Divinity. And who sliall tell what suffering such
a person — I si\y person not nature— nvdy be capable of enduring
without sinking under it. But it is a mistake to confine the
atonement part of the Mediatorial work, to the hours of deep
woe in Gethsemane, and on Calvary. It is true, these were
emphatically the hours of darkness. But I take it, that every
pang which He felt, as the man of sorrows, from the manger
until " he bowed his head and gave up the ghost," was part of
the dreadful penalty. The Saviour's suflunings might not be
— as they certainly were not— precisely the siime in kind^ as
those sufferings which sinners would have had to endure, and
yet they might be equal in degree. This is a point that needs
to be well understood, and well remembered. This admitted,
and then the sufferings of Christ may, and ought to be viewed,
as a perfect satisfaction. Such did Divine justice demands-
such did man need, and this the Saviour gave.

It is not my intention to enlarge on the sufferings of Christ.
The tongue of man, i.'or angel, may not tell the full extent of
these sufferings. Indeed, there possibly was much in what the
Saviour endured, when He bore the penalty of sin, of which

.!■«

BO c»««t*t(l riii:i(.l can form any just conception. Yet enough is
known, or niay be inferred, to warrant the conclusion, that the
penalty to Him was deepest woe. Oh ! his prayer in the gar-
den, and his complaint on the cross, place this beyond all doubt.

What less than bitterest suffering could be His, while His
spotless soul was exposed to the fierce malice of devils, and
•when hell had mustered all its forces around him, and while
every assailable point in his nature was pierced ? The Throne
was hid I He saw not his Father's face ! The loss of the
Divine %vor, to such a personage, at such a time, must have
been terribly felt. But this was not all. The sword of Jeho-
vah had awoke against "tho Shepherd of his people," for now
the wrath of a Holy God was manifested against sin, in the
substitute of sinners. These were elements in the penalty of
sin, — these the Saviour endured. The cup which he had to
drink was man's due, and would have been to man immeasu-
rable woe. The Saviour drank it, and was able to do so, Just
because He was Emanuel.

But the Redeemer not only bore the penalty due to sin,
He also kept the Divine law*

Man, as a creature, was bound to give to the Creator
perfect obedience. When a law is broken, and the penalty
endured, it cannot be supposed that this shall free from obedi-
ence, unless we conclude that suflering not only balances the
offence, but at* the same time procures exemption from all
authority. This were to endanger the very foundations of
justice. In the punishment of the offender, it is true, the righ-
teousness of a law may be seen, still it will be more clearly
seen when it is fully obeyed. Perfect obedience not only gives
H practicable demonstration of what the law is, it also shows
the benefit which it is capable of securinff Tor those who faith-
fully keep it. The Saviour, as man's substitute, kept the law
perfectly. And two grand ends were accomplished by what
he di4j First. The obedience of the Redeemer, by imputation,
becomes a perfect righteousness for his people. And next, it
could not fail but give to all intelligent creatures, the most
, luminous? illustration of the wisdom, goodness and justice of the
Divine law. Hence, would appear, in a manner the most
striking, the righteousness of the requirements, the beneficial
tendency of each, while disobedience would be seen to be
wholly without excuse, and in the highest sense deserving pun-
; ishment.

Man, by the fall, h id become incapable of keeping the
law of God perfectly. But this inability, could furnish no
reason why obedience should not be required. What man
could not do, the Saviour as his substitute did for him. For

God laid help on one who was niighty— mighty not only to
bear the penally of the law, but to Tulfil all its requircnionts.
"He vvai made under the law." Nor is it diHieult to sec that
the active obedience of the Saviour was just as necessary to
the great ends of God's moral government, in saving men, as
was his passive obedience unto death. For what he did in
both respects, met, in the most proper and efficacious sense, the
two claims which law and justice had against man. The first
as an accountable creature ;* the latter as an offender. He was
indeed our Davsman, — the Saviour that we needed. He not
only " made his soul a sin offering," he also " fulfilled all righ-
teousness," " he magnified the law," " he made it honorable."
And thus it becomes consistent alike with ihc justice as it is
with the and ?n(;ra/ of God, not merely to pardon the sinner,
but 10 accept him as righteousness in his sight.

There can, " therefore, be no condemnation to them who
are in Christ Jesus." The penalty hath been borne, and in
this lies the grand reason for pardon. The law, by our sub-
stitute, hath been perfectly obeyed, and this, in connection with
his sufferings, is the sure foundation for the sinner's acceptance
by a just and a holy God. Hence, " Christ is made unto us
righteousness as well as redemption."

Taking the view that has been ^ivcn as correct, it \till
appear, that the Saviour is to the smner all that he needs.
Does the sinner need pardon ? Christ " has borne his sins in
his own body on the tree.'* Does he need a righteousness that
will bear the scrutiny of a just God ? Christ is the righteous-
ness of the law to all them who beliqve. Does the sinner want
grace to fit him for serving and enjoying God ? Christ hath
])urchascd the gift of the Holy Ghost ; and this, with the truth
which he hath revealed, implies all that is needful for sanctifi-
cation. Does he want a home beyond the grave .^ Christ
hath gone to prepare mansions for his people, and he wil) come
again and receive them to himself. In fine, the full, the finished
work of Christ, which is the matter of our text, is the sole ground
of the sinner's hope, — is the ti'easure out of which he must draw
for all that he needs — for justification, for sanctification, and for
glory. And may we not exclaim with holy joy, in Christ we
are complete, — in Him we are safe, and in due time shall be
made perfectly happy. "Oh! the heighth, the depth, the breadth,
and the length, of| the Jove of God in Christ !" No wonder that

* Not freeing him from the law as a rule of life,— to teach this, is t»
teach the dark impieties of Antinomianisiii, — but freeing; man from the law
-ae a covenant of worka waa Athat the Saviour did.

iftfi

the doctrine of "Christ crucified," viewing it as embracing all
the benefits which redeemed men do now enjoy, or ever shall
possess, and all the devclopeinents of the Divine glory which
It gives, should be the great matter of the Apostle's preaching.
But what made it so supremely important then that this doc-
trine should be fully announced, makes it equally so now..—
God is still the same holy and just Being. Man is still the
same guilty and helpless creature. Jesus Chiist is still " able
to save the uttermost all that come unto God by him." The
doctrine of the text, is still in the highest sense, to man the
gospel. And woe be unto us, if we preach not this gospel.

I need hardly say, that on a subject so rich in matter, I
have aimed at nothing more than to bring into view a few of
its more prominent points ; and now I proceed in the— •

II. Place, to make a few remarks on the manner in which
the doctrine of the text ought to be preached ; and 1 would
observe,

First, That the doctrine of " Christ crucified," ought to
be preached in all its parts.

It is the fault not of powerful, but of subtle, and, I should
Bay, of weak minds, to multiply divisions in a subject, so that
its dignity is lost in an endless array of separate particles. In
order to avoid this, it is not necessary either to examine ©r
discuss the work of redemption, with an utter disregard to those
natural divisions in which it is laid down by Divine wisdom in
the volume of inspiration. To see the divisions of a subject
distinctly, is to see the system, of which these are parts, as a
whole, in completeness, in grandeur. I need hardly remark,
that the scheme of redemption is made up of a number of grand
truths, each capable of being distinctly examined by itself, and
yet each an essential part of the system. Every Minister of
Christ is well aware, that the Divinity of our Lord — the union of
the Divine and human natures — the reason for this union — the
passive obedience, as well as the fulfilment of the law by the
Redeemer, — his intercession for his Church, and his dominion
over it, — the nature and condition of fallen man, — the character
of Gpd as perfectly holj^ and just, — the nature of the Divine
law,— the work of the Spirit, and the connection of this with the
atonement and intercession of the Saviour, are, with many
similar truths, essential elements in the scheme of redemption.,

I will not say, that obscure views on certain of these
doctrines to v/hich I have referred, shall render faith in a
crucified Saviour absolutely impossible. But assuredly the
preacher who has but a feeble apprehension of any one of

Af,'

/!!

these grand elements oi' salvation, will come to the discussion
of this great subject under prodigious disadvantages. Of no
system of InUhs can it be said with more certainty than of
this, that an accurate knowledge of the parts is indispensable
to a just conception of the system as a whole. What we do
not know, we cannot teach ; and what is seen obscurely, will
be uttered imperfectly.

But even should we admit, that all the essential elements,
?\nd kindred truths of the scheme of redemption lie fully within
the scope of the preacher's understanding, still he may lack the
wisdom for discerning the relation and proportion which these
have to one another ; and this unhappy state of mind will show
itself in a sort of excess, as well ^<s in defect. For one or other
of the truths he may have strong predilections. The others are
overlooked, or only receive a partial glance. On the favorite
topic he spends his strength. At first sight, one would be apt
to suppose, that the matter brought up so often, and so earn-
estly discussed, would at least be placed under the strongest
light. It is not so, however, and just for this reason, that one
truth is so intimately connected with others, that neither its
grandeur nor fitness is seen, unless seen in relation to the sys-
tem as a whole. It is only when a due prominency, and nice
proportion is given to all the doctrines, that the plan of salva-
tion is seen in all its vastness, and in its v/cnderful adaptation
to the present condition and future destiny of man. In vain
shall the most able and zealous preacher try to show even the
necessity of the Saviour's death, if he shall not, in the course
of his pulpit labors, bring clearly into view the guilt and utter
helplessness of man. Nor shall he be able to speak at all in-
telligibly, on the terribly severe sufferings of (Christ, unless he
shall at the same time, show distinctly the holiness and justice
of God ; who, as moral Governor of the universe, could neither
exact more, nor accept less from the substitute of sinners than
perfect satisfaction.

After making considerable allowance for what every sub-
ject, even the most sublime, loses of interest, if it has been
heard by men from childhood ; still it cannot fail to be matter
of wonder, as well as of deep regret that the cross of Christ,
a subject the most overwhelmingly gra d, and the most in-
tensely intei :!sting that human lips ever uttered, should often
be heard by Christians " as a tale that has been told." It is
at least worthy of serious enquiry, whether this may not in
part be owing to the manner in which it is presented by us
before the minds of our people. By overlooking, or but par-
tially bringing into view certain of the doctrines, may not our
tliscourses become feeble, and what we say be confused ; or

what is worse, end in mere declamation. Now, the evil is not
that truth is not uttered — but it is truth without connection or
sequence ; and of course, it neither affects the understanding
nor the heart. A point of the sun seen, and but a few rays
felt, can neither produce admiration nor warmth.

But preachers are not to blame wholly for this partial
view, which is sometimes given of divine truth. If I do not
greatly mistake, they are occasionally influenced to take this
very meagre course by the cant or clamour of certain persons
from whom better things might be expected. The opinion of the
pious portion of a congregation has great weight with a minis-
ter. But it must not be concealed, that these persons are not
always as wise as they are sincere. What we have heard to-
day, say they, of the guilt and depravity of man — of the claims
of the Divine law — or of the justice or holiness of God — or of
the Divinity of Christ, \^'as all well enough, but it was not
what we want — we want to hear the gospel, and this is not
gospel preaching. Ignorant inference ! — harsh surmise ! — but
often sufficient to stagger the better judgment, and pain ex-
ceedingly the feelings of a pious minister. By '* the gospel,"
these persons just mean one thing, — the passion of Christ. —
Hence, to please them, the whole mediatorial work must be
narrowed down to a single point. They see not, that their
favorite theme depends for all its grandeur, wjien discussed, on
a clear conception of other truths, which when brought for-
ward, they are ready to despise as little better than mere in-
tellectual and moral harangues.

It ought to be distinctly understood, that the amazing —
the ineffable interest of the Saviour's sufferings is not to be
seen in the mere fact, that his human body was covered with a
boody sweat through mental agony — or hung on the cross
bleeding, torn, lifeless ; but in this, that He who thus suffered
was the Lord of glory — that He who thus bore the malice of
devils was the adored of angels — that He whose prayer the
Father would not hear was the beloved of the Father. To
see the cross of Christ in its awful majesty, we must under-
stand in no small degree, the jurisprudence of the Eternal
Throne. And is there not reason to fear that by merely fixing
the mind on the passion of Christ, his active obedience, and
the great ends which it served in the moral government of
God, are left out of view, and a tragic scene is furnished from
his sufferings for fancy, rather than a solid foundation on
which the penitent can build his faith and hopes for accept-
ance with a just God.

God forbid, that I should turn the eye of any away from
contemplating a suffering Redeemer. No, no ! Oh, no f The

scene of Calvary will be to all eternity the wonder «n»eaven.
as it has been the confusion of hell. But let it never be for-
gotten, that a scene so splendid and so vast, can only be seen
to advantage by those, whose power of mental vision has been
strengthened by looking afar, and looking long over the laws
and perfections of God, and by examining deeply into the cha-
racter and eternal prospects of man. The light that falls from
the throne makes the cross glorious ; the li^ht reflected back
from the cress makes the throne more awful. If these views
be correct, it will follow that to preach Christ crucified aright,
we must give to all the parts of the great salvation that pro-
minency and relative position necessary for showing it as a
whole in its glory and efficiency ; in its glory as a grand work
of the Tii-une Jehovah ; in its efficiency as bringing sinners
from misery to happiness. In a word, all the doctrines of the
Bible must he seen to centre in this, and to be essential parts
of this. But,

Secondly, The doctrine of Christ crucified must be preach-
ed icitk great plainness.

It appears to have been one of the faults of the false
teachers of Corinth, that they spoke in such a style as to cap-
tivate the ear of the fastidious and the imaginative. Nor are
the hints in the epistles obscure, that the plainness of Paul's
style and manner was one of the charges brought against him
by these theological sophists. This to the apostle was matter
not for shame, but glory. With the high mindedness of one
who is doing his duty as in the sight of God, he gloried in the
fact that he preached Christ crucified, " not with the words of
man's wisdom," but with great plainness, and soundness of
speech. Every one who has thought closely on the matter is
aware that the higher class of truths, in all cases, is injured,
and not benefitted by an artificial and ornate style. But on no
truth has this a more pernicious effect, than on the doctrines
of religion. The natural sublimity, solemnity, pathos and
simplicity of these truths render mere verbal ornament not
only useless, but when employed profusely it becomes exceed-
ingly disgusting ; while the immense importance, of all men
comprehending every sentiment uttered from the pulpit, makes
a plain style absolutely indispensable. It must ever be kept
in mind that the preacher of the cross is sent not to instruct
the literary few, but all ; and many in all countries are, in the
strict sense of the phrase, the illiterate. " To the TJoor the
gospel is preached." And really a style so peculiarly orna-
mental mpy be employed, as shall render a discourse to them,
in a great measure, a sermon in an unknown tongue. It i»

true, men soon cease to listen to what they do not understand ;
yet a fanciful style may be so employed, that it shall pleaso
many, while it fails wholly to instruct them. There is a
charm in the music of well balanced periods, and a gratifica-
tion to the eye of Ibncy in a nice selection of rhetorical flov/crs.
Were all this the means to an end the evil were the less; but
there is reason to fear that the subject is ottcn the means —
the style the end. Discourses characterized by the ornaments
of language, generally furnish much for imagination — a moiety
for intellect ; but not a grain for conscience. And it is not
the least part of the evil, that suspicion is lulled asleep. The
preacher labors hard in preparing such sermons ; delivers
them with zeal, while the people listen with complacent at-
tention, and undisturbed consciences, and retire delighted,
alike with themselves and their instructor. It is well that
such pleasure is but of short duration. It is not flowers, but
the manna of truth that feeds souls. Nor can the most pow-
erful efforts of imagination keep up the interest, if there is
nothing substantial for the mind of the hearers.

But, in order to avoid the evils of an affected, or falsely
elegant style, let it not be supposed that I wish lo plead for
the employment of that slovenly phraseology, which, while it
disgusts the intelligent, never can be a proper medium for
communicating truth even to the vulgar. Such a style gives
evident proof of a want either ofdiligenceorof mental wealth.
And although the bulk of hearers are not perfect judges of
language, yet the diffusion of a certain sort of information in
the present age is so extensive, that any thing like great defi-
ciency in richness, purity, or precision in style will be noticed,
and noticed to a minister's disadvantage. Whatever lowers
his reputation, hurts his usefulness. And really, to utter the
great matters of the Christian faith in a style even below good
conversation must bring into doubt our claim to taste, industry,
or piety. JVor let us suppose that we are preaching the
" great salvation" with plainness, because in truth we may be
too careless to give our thoughts their proper place, or to pre-
sent them in a becoming dress. What is required is perspi-
cuity and vigorous simplicity ; language that shall not hide,
but show thought, and show it in such a manner that the most
illiterate shall see it clearly — while the n jst polished may not
take offence at the form in which it is presented.

I cannot help thinking that the scheme of redemption
contains matter so vast — of such variety — and withal so m-
teresting, that if it is well understood, and deeply felt, it will

every cultivated
warm

»pl(

phraseology.

pubject we may say.

'' ^r .I'Y^K'^-^rW'.T 7^

■1

■fii

with poculinr proprlofy, tnkorarc of your tljoiights, and your
words will take care of ihoinsolvcs. And let us take rare of
the tliont^dit. It is God's truth, and wc do it the great(;st jus-
tice, my brethren, when wc present it as nearly as possible in
the dignified and si»r»ple form in which it is presented by the
inspired writers. And let us never suppose, that the doctrine
of ("hrist crucified can ac(juire additional glory from tlie flowers
of rhetoric, or that the tones in which Almighty God hath
spoken shall acquire additional force I'rom the rythm of lan-
guage. Add to the grandeur of the pyramids by a garland of
ilowers ; increase the glories of the ocean by the reflection of
mirror ; augment the splendors of the sun by the gleam of a
torch — vain efforts ! but not so vain, and nothing so wicked as
when men set about giving new dignity and interest to the
cross of Christ by tropes, figures, and tiny conceits. The
work of the Lord of glory needs no embellishment. Besides,
all this false adornment disgusts men of enlightened piety ;
furnishes nothing for the troubled soul to look at, and what is
most ruinous, under the gaudy drapery is hidden from the eye
of the ignorant, and the young the pearl of great price. And
when we make this fair show of speech from literary vanity or to
gain ix vulgar fame, are wc not chargeable with the dreadful
sin of preaching ourselves and not the Lord Jesus?

My brethren, let us never forget that every time we de-
liver the message, there may be some present that never yet
hoard a crucified Saviour preached. Such need plain instruc-
tion. There may be some hardened sinner before us, whose;
conscience ought to be ])ierced with the arrows of truth. —
Tiiere may be some backslider, who needs to be reclaimed ;
or there may be some mourner, whose sorrowing heart needs
very much the consolations of the gospel. Shall wc spend
our hour in amusing such persons as these with finely balanced
periods, nice figures, and pointed antithesis. This were trea-
son to our Prince — this were monstrous cruelty to souls. It
is at the hearer's peril, if he understands the message, and yet
neglects or despises the truth. But it is at our peril if he hears,
but, either from our sloth or affectation, understands not the doc-
trine of the cross. That we may avoid a vrsult so dreadful,
let us ever preach Christ crucified in a simple, clear, and
dignified style. And while we guard against prim elegance,
sad evidence of vanity ! let us also avoid slovenly meanness,
sure indication of sloth ! But

Third, We must preach the doctrine of Christ crucified
vnth great earnestness and courage.

All intolligont and ru;ht henrtod men sponk w ilh wnrmlh
on what does, or appcnis tf), involve llieir dearest intcie.sis'.
Nay, men plc^tling ior th^' interests of" others vvilh whom they
sympathize, arc not ashamed to rnanilest a eonsiderahh? degn c
of zeal. Tliis is lioncst, and as honorahle as it is honi st.
Now, admit that the preacher of the erossiiinily behevoslhat
interests of infinite value are at stalie ; tliat w hat lie |)leada
for is to iiimself and ail other human beinc;s of immeasurable
importance; and is not his zeal natural antl higiily pnuse-
worthy ? Professing to stand betwixt the living and the dead ;
to have a cpnnnission from the God of mercy to perishing men,
he puts in jeopardy his claims to integrity, if he manitiests no
warmth in delivering a message so sacked, and [)ointing to
results so important. We say that all men si)cak zealously on
what nearly concerns them. Iniidels tliemsolves do so; sneer
as they may at what they call puljtit phrenzy. Let these men's
feelings as politicians or pecuniary speculators be fully
awakened, and die veriest zealot in the sacred desk never dis-
played more of burning anxiety. With the zeal manifested in
prosecuting what is lawful, when kept within proper bounds,
no man will or ought to find fault. Bnt why, on the other
hand, condemn unsparingly that zeal which the minister of
religion manifests ; why denounce it as t)iorc i)hrGnzy, and call
the man fool and fanatic who may be somewhat warm while
dehvering truths wliich he solemnly believes, if received into
the heart, will save the soul from eternal misery, and bring it
10 eternal happiness.

It is no difllcult matter to conjecture wh.y infidels are the
zealous opposers of all zeal in the ministers of religion. They
must not slyly tell us that they are only grieved to see taste
and common sense outraged. We tell them in reply, that
were they to speak out honestly, the cause of their grief would
be, lest the religion of Christ should be propagated by its
?:eaIous supporters. But sorry am I to say, that this horror
at ail zeal in the pulpit is often manifested by others from
whom better things might be expected. Professors of reli-
gion, and even some that wait at the altar, have shown as
much alarm at warmth in a preacher, as if this endangered
the very existence of truth. This is neither wise nor consist-
ent. At the bar, in the senate, or in the public hall, these
men can applaud the highest zeal in a speaker, when he is
; supporting measures of great moment. Nay more, a minister
qfroUgion on the platform, pleading for the temporal interests
of his fellow-men, may be just as warm as he chooses, and
still these persons will admire and applaud the man. Now,

C^ ■~ltr*'^'. F''»'"'¥^' f

there is really nothing reprehensible in nil this. But mark the
transition. VtvX the game man pass from the platform to the
pul|)it, and allhont^^h now he is plcadinij: for the eternal interests
yyS. n)(;n, setting forth the glory of God and the love of the
ISaviour ; yet, i» the eyos of his fornK;r admirers, ho risks all
claims to sanity, or at least to prudence and talents, if he
manilests any degree of warmth on these highest themes; and
he whose zeal was a|)plaiidod, when he spoke on the temporal
interests of iiis fellow-men, is now turrkod away from with bit-
ter deiision, and the leer of scorn is flung at him. For what
he was admired on the platform, he is despised in the pul|)it ;
and the hands that were raised to applaud him there, are lift-
ed up in utter pity now, if he manifests even a moderate share
of well tempered zeal.

I say well tempered zeal, for there is a passion, or rather a
fury of passion, which has more of animal t'lan of mental ex-
citement in it, and which, as it springs not from the finer ele-
ments of mind, can never rightly allect the minds of otiiers.
Good sense and religion alike condenm this. For forced emo-
tion — and all such emotion is forced — is to true feeling what
b»mbast is to the sublime, not only diflcrent from it, but the
indulgence in the vicious will ever prevent a man from reach-
ing the genuine. AiTected feeling is mere sound, — a whirl-
wind in a dusty street, at which men may gaze for a moment
with curious wonder, but in which they have no wish to
breathe or move. But, in order to avoid this extravagant
commotion of the animal passions, or, what is more likely, to
escape the sneer of the itifidel, or the pity of the formalist, shall
we sink down to utter heartlessness ? — shall the truth freeze on
our lips, and fall like mildew on the vineyard of the Lord ?
No, rather let us fearlessly risk every claim to prudence and
talents in the estimation of the enemies of religion, — rather let
us be called madmen and babblers, than sink down to thnt
iceberg temperature which would please those wh® neither
love the Lord Jesus, nor the souls of men. Oh, it is an out-
rage on nature and piety, to speak on the most awful subjects
that man ever uttered as if we were speaking on the most in-
diflferent topics of the day. We ought to realize it deeply,
my brethren, that we hold one of the most sacred, and most
honourable commissions that God has ever entrusted to men.
The auoilDnt prophets were often nothing more than the mere
amanuenses of the Divine will, and often announced the Messiah
in ol»15cure hints. We are the expounders of that will, — we
are sent to. proclaim a finished redemption. We ara sent
forth to treat witjb men, — :l6 beseech them to be reconciled to

i.'0

,ii '

God. And can we speak of the goixliicss ulCjotl in pioviiling
the remedy — of the love of tlio Saviour, in accomplishing the
great salvation — of the certain and terrible ruin of those who
continue in unbelief, and not speak warndy. This were not
to bo weak, but a great deal worse. J'lain it is, that if we
are not in earnest, we arc are, of all hypocrites, the most
loathsome. But if we are in earnest, and yet put a check on
our feelings lest wc give oflence to men of the world, are we
not chargeable at once with moral cowardice and hypocrisy ?
Is it meet that the ministers of Christ should mutter and pee|)
like the servants of a half-detected heathen oracle ? Is it to
be supposed that the ambassadors of heaven shall hang down
their neads as if ashamed of their kins or the mission on which
they are sent? This may not — this dare not, — this, my
brethren, shall not be. For each one, methinks, is ready to
exclaim, " I am not ashamed of the gospel of Christ." And
no man of a healthy mind, and under the influence of enlighten-
ed piety, need be afraid that his zeal shall carry him to fanati-
cism. The zeal that ends there, was not, we have reason to
fear, lighted up by the fire from off the the altar.

Fourthy We remark that courage is also necessary for
preaching Christ crucified aright.

Moral courage depends, in a great measure, on zeal. If
our zeal be feeble, our courage will soon fail, and very likely
fail at the point where it is most needed. It is true, that, in
the present age, we do not require precisely the sort of cour-
age that was requisite to support the martyr on the rock or at
the stake. Yet, it may be more than questioned whether
some whose courage would have borne them triumphantly
through the severest bodily sufferings have not shamefully
failed, under the frown of formal professors, or under the in-
fluence of the sleek expediency, or infidel sophistry of the
world. I wish to make this plai«. And for this purpose, let
us suppose that the wealthy and the learned in a congrega-
tion sincerely dislike to hear a crucified Saviour preached.
For a time the preacher is ignorant of this hostile feeling.
But at length he comes to hear it whispered, that another sort
of preaching than " the cross of Christ" would be really more
useful, and give greater satisfaction. These persons — sage in
their advice — would not object to a small portion of doctrinal
preaching, and they even hint that the time may come when it
would be useful to preach the doctrine of the cross somewhat
fully among them. But, in the mean time, good plain moral
discourses are, on all accounts, more suitable. Now, all this.

ami much \noiv., is on<1<»isc<l in |»nhli<!, by llicir l»lank iiMlillcr-
uiicy, wliciicvcr tluj doctrine uf the eioHs is broii;;ht into view :
while ill privnlf;, th(; iniiiister meets with broad hints, and cold
looks, and dark surmises about men ruining their usefulness,
by dwelling too much on the doctrinal portion of religion.
Now, if the preacher be a man of ingli moral courage, all this
will just tend to make him so much the more resolute in j)ro-
(ilaindrig the doctrines of the cross. It is, however, no great
disparageuKMit to a man to say, that even although pious, he
may want iirmness ol mind. Hence, it is more than possible,
that, under the influence of the temptation which we have sup-
postnl, some good, but too compliant men, might be induced to
draw olT from t/ic more proviincnt ground^ the peculiar doc-
trines, and place them in the shade, until, forsooth, the mind of
the people is prepared, by a diffivrent sort of instruction, for
giving them a more favoura])le reception. But not iiatisfied,
it may be, with keeping what he knows to be the very essence
of religion out of sight, the preacher endeavours to bring in
the doctrines by stealth, and take the people by surprise. God
hates ex[)edicncy, when it implies a Icar of displeasing men,
should they see the truth as it is. This is not all. Those in-
tended to be thus caught see the snare, and at once pity and
despise him who employs it. They give him no credit for
honest intentions. He reaps the reward that might be expect-
ed — dishonour ; nnd what is i'ar worse, truth is injured. Cou-
rage, fearless and honest, would save from all this : and ulti-
mately produce much that is good, and, to the preacher, much
that is creditable, in the best sense.

We deceive ourselves prodigiously, if we suppose that
the oflcnce of the cross hath ceased. This is still to many a
stumbling-block and foolishness. The cross is still treated
^ith scorn, or met with opposition. Hence, the courage ne-
cessary to proclaim it fully. Remove this doctrine out of our
system of religion, and many who are no-v^ its open enemies
would become at least its nominal friends. But, alas ! what
were Christianity without the doctrine of a crucified Saviour.
And the folly of stripping religion of all that is oifensive to
man, is only surpassed by its wickedness. They know not
what they do who efTace its divine image, and put upon it an
impress of hell. Nor need we doubt it, that just in proiX)rtioii
as the doctrine of Christ crucified is preached fully, zealously,
and perse veringly, so will all the enemies of piety be exasper-
ated to powerful* and malignant opposition. The experience
of many centuries has, no doubt, furnished abundant proofs to
I the great enemy of souls, that this is the only sort of preach-

«2

iiig that renlly endanQ;crs hU (iominion over the niiiuls of iiumj.
It is, iiidoud, the doctrine " ul" (.'hrist triicilicd" thtit inakcs
nearly all iho dilFercncw betwixt true and false relii^'ion. (live
U|) this, and the diflcrcncc betwixi any two syslems ol ieligi(»n
is hardly worth co itrnding fir>r. I'npery was not eonsuininat-
ed, and had not become tli(! vi;^'oron3 auxiliary of hell, even
with all its enormous errors, until this doetrine was lost in the
llomish Chureh. This lost, and all was universal darkness.
Its recovery was the lief ormat ion. And when the Ret'orrners
drew it from the Bible, an<l h<»ld it up over Euroius there
bla/ed forth a lii^ht on the nations that dispelled the darkness,
and broke the slumbers of a thousand years. If all this Ikj
true, the doctrine, of Christ erucified nnist still be the ^rand
point against which wickedncas musters all its force. Ibuue,
all errorists assail it first, and yield to it the last. All inli-
dels hate it with perfect hatred ; and all formalists strongly
dislike to hear it announced with fulness and zeal. Can it be
supposed, then, that- no courage is necessary to meet an oppo-
sition so active and powerful, "ind drawing its power from so
many ditferent sources ? Nor will it he supposed a vain sur-
mise, that the time may mrt be iar d. slant when those who
shall preach this doctrine as ihcy ought, will have to {\o so in
the midst of dangers, of which we do not even dream. A
grand conflict is obviously near at hand betwixt the enemit^s
of all truth on the one side, and the friends of Cod on flu;
other. That oonllict will be about no minor points, — it will
be whether the doctrine of the cross shall be banished from
the earth, or shall triumph over all minds.

Fiflht To preach Christ cru(;ificd aright, we must make
it the central point in all our pulpit labours.

Theology, taking the term in its most extensive sense,
presents an immensely wide field for en(]uiry. Every preach-
er will be careful to give to each of the divisions a proper
share of attentioii ; but in his labours in the various (lepart-
ments he never will forget that all tliscussions are to be view-
ed as intimately subservient to the scheme of redemption. No
labour is productive, in his estimation, if it leads not the mind
to clearer views of a crucified Saviour. To prove the authen-
ticity of the sacred writings — to investigate the antiquity of
sacrifices — to settle the meaning of some disputed passage in
the Bible, may afford the widest scope for the intellectual
labourer, and his tq^ls may yieldT him in this, just as in any
other department of labour, ho small degree of pleasure.
But, alas ! what were the egrgumeut establishing the authen-

2:j

tirity oflhc liiblc, or proviiipf tlxi iin<inuity ofsacriricfs or, in-
(Joi!»l, any oiIum* pi' oc of iiitclhM'liial hib<» 4'", il* it pnulucod n<>-
lliin,*( as a n^sdlt that \r(\ to r!i;aror v' j\vs .)! Christ criicjliod.
i\n(liin[r is Jarthnr IVorn my mind, than to en si any r^parn/^c-
nii'iit on such lal)onrs : when sanctified — wrun viewed ns ihn
means to an end, and that end the knowlcdj^'o of ('hrist, in his
ollieos and person, they become eminently Ixincfieial to the
(/hureh. And no one shall ever err in prosecuting labori»yi;sly
these cntpiiries, if he makes the cross of Christ the central ob-
ject.

The same thini; may bo said in reference to the moral
law. Let this be I'uliy explained, — let nil the duties we owo
to Ciod and man be zealously enforced, — but let it all, whether
vi(!wcd as a system of })rinciples, or principles reduced to
)racticc, be seen to terminate in Christ. Ifwc preach the
aw, and forget the Saviour, we remove the ark from the
mercy-seat. The law was hallowed by the blood ofsprink-
liii;:;. Hence when we preach the law in all its requirements, and
show its terrors, let our aim be to awaken sinners that they
may tlce to the Saviour. If we preach on the holiness and
justice of God, let out aim be to show sinners that before such
u being they cannot stand, except they be in Christ. If wo
jireach on tlie Mosaic rites, let our aim be to show that all
these had their accomplishment in the great atonement made
by Christ. In short, let the cross of Christ be the point from
wiiich, in all our discussions, we shall start, or that to
which all our enquiries shall bring us back. This must
not be a matter in the field of enquiry ; it must the matter.
It is dej)]oruble to think of the prencher who makes the doc-
tiine of Christ crucified a mere point in the ran^e of his en-
({imios ; on which he touches, and from which he draws just
as much of common-place phraseology as saves his discourses
from appearing absolutely heathen' '^. The docti'ine of the
cross can hold no seo«ndary place. j> d no labours, no ge-
nius, can utone for the want of this in a sermon. Indeed, the
very splcjidours of intellect which sometimes shine forth in
sueli disjcourscs, serve but to show more clearly their frightful
meanness ; while the possession of talent thus prostituted, but
damns its iiighest efforts.

Sixll>, To preach aright the doctrine of Christ crucified,
we 7}tusf have, afii'm reliance on the aids of the Holy Spirit,

' Tiicro is no one thing that appears more clear in the
conduct of the Apostles, than their entire dependence on the

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assistance of the Holy Ghost. Readily and joyfully do they
attribute their success to Him who made men obedient to the
faith. No preachers ever enjoyed such advantages as they
did, who learned their divinity from the lips of the Saviour,
and had for their imitation his living example. Yet, with all
the knowleH^'" and wisdom they possessed, never did they
think of converting souls without the direct agency of the
Holy Spirit. Are we better prepared than they were ? Is
the work of converting sinners so much easier now, that we
need not the power which they felt to be indispensable ? We
are not to look, it is true, nov) for the miraculous gifts of the
Holy Ghost. The end for which these were given has been
full)' accomplished. But the power necessary in the days of
the Apostles for converting sinners is equally necessary still,
and ever will be while the liuman heart is the seat of antipathy
to God. And we have just as good a right to ask, and expect
the Divine agency in conversion as they had, who received
the grand promise from the Saviour. If common usrge does
not warrant us to call it a miracle, we may, nevertheless, with
the utmost propriety, say, that the greatest work done by the
Holy Ghost, in the days of the Apostles, was the conversion
of a sinner- This is His work stil', — a work which He alone
can and will accomplish.

What madness, then, for us to expect by the mere force
of moral suasion or reason to break the hard heart ; to purify
the affections ; to enlighten the understanding ; to make the
Saviour lovely in the eyes of sinners, and to bring them to
bow at the foot of the cross. Nor must we suppose, my bre-
thren, that there is no danger of us falling into this folly, and
impiety because we avow, in words, our dependence on Di-
vine aid. Never until we are completely emptied of self, —
never until we go from our knees to the pulpit, in utter self
abasement, willing there, to be nothing that Christ may be all ;
never until we have felt our own strength to be very weakness,
and are profoundly convinced, that God*s Spirit alone can do
the work, are we free from what, in words, we would shudder
to name. Shall man do the peculiar works of God ? Shall
man put forth his hand to effect what Omnipotency alone can
accomplish? Presumptuous effort! But never is this pro-
sumption manifested in a more appalling manner, than when
man puts on the armour boastfully, and goes forth, hoping by
the strength of reason or ingenious management to convert
sinners to God. Miserable men that we are ! and miserable
work do we make, when we forget that it is " the Sword of
the Spirit," wielded by an Omnipotent arm, which can alone

break down thn strong holds of Satan in the human heart. To
Hhn, to Him, the Eternal Spirit, Jot us look with strong faith
for that aid, which can alone enable us to dis^-liarge our high
functions. And ere we carry our message to the pulpit, let
us carry it to the Throne of Grace, and there, in deepest
humility, bedew each budding thought with the tear o*" ardent
desire that the Lord would help. Alas, my brethren, when
we forget, that Divine Power is indispensable, " we labour in
the fire,** and surround ourselves and our people with sparks
of our own kindling, — the light that is among us is darkness,
and " how great is tiiat darkness !'*

I have thui endeavoured to show what it i» to preach
Christ crucified, first as to the matter^ next as to the man-
ner, 1 am ' «re, my reverend brethren, your patience is
exhausted, yet I cannot close without two short reflections.

1. The preaching of " Christ crucified** is the only sort
of preaching that can convert the world to God,

Had we the opportunity, which the beloved Apostle had,
of listening to the anthem of the redeemed in heaven, wfe
would still find, that the song which John heard, is yet to them
" a new song,** — to them the dearest, the sweetest of all the
melodies in heaven. The myriads who have entered that place
of happiness have all learned the song of the Lamb. And as
the mighty hosts gather round the throne, and gaze on Em-
manuel with rapturous gratitude, do they not still exclaim,
** Thou art worthy of all honoui, and glory, and power, for
thou wast slain to redeem us to God by thy blood.** In the
course of eternal ages many things may be forgotten even by
the redeemed. This song never shall. The sight of Him
that was pierced for their sins shall make this song ever new.
Are they in heaven? it is because Christ was crucified for
them. Are they redeemed to God ? it is because Christ shed
his blood for them. Hence, the redeemed in highest strains
celebrate a crucified Saviour. Nor is it wonderful they
should. Christ is the way to the Father ; and no man hath
come to Gk)d but through him. It is the doctrine of the cross
which suits man, for it is this alone which can save him. And
if we w«uld reall;* benefit man as an immortal cj-cature. We
can do so in no other way than by pres'inting before him the
HoPB of Israel, the Saviour of sinners.

1 wUI not say that a course of pulpit labours, in which the
doctrine of our text is noticed but seldom, shall , absolutely do

no go.»d. Tlioic is n fciiifiicc dKcssin^' ol'lhc iniiid ^\lii(h mny
priulucc a slight Umponiiy t licet. A iori ol" moral inanner-
isiii may ho givrn to ihc mirul, by polishing ihc aflcctions, and
partially improving tlio sontiments. Bui, alas ! how tempor-
ary, liow utterly inefliciont is this for a heart that needs not
ciily to bo improved, but needs to be changed. As this treat-
ment finds mnn essentially wretched, so it leaves him radical-
ly WTonL' ; for it leaves him without pardon, without regener-
ation, or any title to heaven. Talk they of morals and of bet-
tering the human heart who leave a crucified Saviour out of
their system I Hopeless attempt. Know they not, that it is
**the love of Christ" that constraineth to duty? Know they not
that it is in " Christ crucified" we see the law in all its majesty ?
and know they not, that it is in " Christ crucified" we find the
most powerful and never failing motives to all pious and cha-
ritable actions ? And let it be written down in our hearts, my
brethren, that whatever effects may, for a time, be produced
hi/ the preaching that draws not its influence from the cross, —
even W'ere thousands moved to highest ecstacy, and led on to no-
blest eflbrts ; yet, it shall all end in shame, confusion, and misery.
The doctrine of the Cross is the lever which can alone move
the moral world. And it becomes us to dread every thimg like
expediency, as well as indiflcrency on a matter in which God.
has. left nothing for man either to invent or improve. " Christ
is the way," — ^Christ is the light, — Christ is the hope, — Christ
is the life, of the world. Overlook all this, and Christianity
has nothing distinctive — nothing glorious — nothing that makes
it worthy of God or fit for man. Its very ceremonies and
ofSces lose all beauty, dignity and har.iiony. As if the sun
were removed out of the system, the planets that now shine in
beauty, and move in order under his influence, would tumble
through space in dark confusion. So would it be, if the doctrine
of Christ crucified were removed out of revealed religion.
Without this cardinal doctrine it becomes as feeble, and much
more ridiculous than the natural religion of the Deist.

2. All this ought deeply to c^ect us who are in the
Ministry.

My brethren, if these things be true, what manner of
persons ought we to be in all our public ministry Jons — how
careful as to the matter which we prepare — how careful that
the manner in which the message is delivered may benefit souls.
No honour, no happiness comparable to that which he shall
possess, who shall wear at last the ** Crown of Jov" which they
shall receive who win souls to the Saviour. But oh! how

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dreadful, must our condemnation be, if bv preaching '* another
sospel** than ** Christ crucified** we lead souls to ruin. Our
fate, shall be the fate of those guides that lead astray the ca-
ravan in the desert ; to perish amidst the dying execrations of
thousands. And if we have led immortal souls astray from
vanity or ambition, we will have the distinction at the judg-
ment—disastrous distinction—of wearing laurels steeped ui
the blood of souls. And the only plaudits that shall reach our
ears, shall be the plaudits of devils, minfflinff with the groans
of ruined men, who see their damnation closely connected with
the vanity, dishonesty, pride or carelessness of those guides,
that led them every where but to the cross.

God grant, my brethren, that we may all so preach Christ
crucified, that we shall save our own souls and the souls of
those for whom we watch.

EKRATUM.

In page 11, line IS, /or " righteousnoM," read " righteotui.'*

T''>J.

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