We are now brought to the last part of our subject. Since we dare not introduce into the Gospel the elements either of ritualism or of rationalism, we must continue to preach it with simplicity, yet with intelligence and power. "We preach Christ crucified, to them that are called Christ the power of God and the wisdom of God." By "Christ crucified," the apostle without doubt intends that great system of truth and doctrine which rests on our Lord's crucifixion as its foundation; and when he declares that this system, in opposition to the conclusions of the Jews and Greeks, is felt by those who are "called," to be "the wisdom of God and the power of God," I should imagine he means that its provisions are so adapted to meet all the exigencies of the case that it may well be pronounced to be wise, and so fitted to awaken the conscience that it must be acknowledged to be powerful. In other words it is a system in all its parts and arrangements so full of Divine wisdom as to be eminently suited to satisfy the judgment, and so full of Divine power as to be equally suited to penetrate and subdue the heart.

You will observe indeed that it is only a certain class of persons who discern these features in the Gospel. They are those who have been really "called" to partake of its blessings, whose eyes have been purged from their film and dimness by the Divine Spirit, and who have proved by experience that it is precisely adapted to satisfy the wants of the hungering and thirsting soul. "The natural man understandeth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned." Just as the peasant whose uncultivated eye prefers some offensive garish daub to the exquisite productions

of the great masters, the natural man prefers the glitter of error to the grandeur of truth. But then the best way of educating the eye of the peasant is to accustom him frequently to gaze on the master-pieces of art, and by this means his love of the showy and staring unconsciously declines, the sense of beauty is gradually formed, and at length he enters with all his soul into those glowing conceptions which genius has thrown on the canvas with the warmth and feeling of life. And (without for a moment forgetting the need of the Divine Spirit) instrumentally the most likely method of awakening in the natural man a perception of the power and wisdom of the Gospel is so constantly and vividly to place it before his mind, that at last a spiritual taste may be acquired, and he may both see and feel it to be Divine. But then, to attain this result, it ought to be presented, as nearly as possible, in its own heavenly grandeur and glory-not weakened and mutilated by human indolence and folly in other words, it should be preached thoughtfully and intelligently, that it may be seen to be wisdom, it should be preached forcibly and impressively, that it may be felt to be power.

1. The Gospel, I say, should be preached thoughtfully and intelligently, that it may be seen to be wisdom, and may thus produce conviction.

In the present day, education has made rapid strides, minds are awakened to thought, and never was it more imperative than now, clearly to give a reason for our faith. If ever there was a time in which carelessness and idleness, a loose and illogical presentation of truth would suffice, that time is certainly gone by. Our statements cannot go unchallenged; but every argument

not always with skill, and nothing can pass merely as a matter of course. Old and hackneyed phrases are looked upon with suspicion, as signs of a want of personal conviction and earnestness; the reiteration of the usual commonplaces is smiled at as the dull expedient of indolence; the constant use of technical terms is denounced as the poor device of ignorance, to appear theologically learned and wise; and we are required, if we would find attentive listeners, to declare, in clear, pellucid, unmistakeable language, what we mean, and what we wish them to believe.

But then, never, perhaps, was there more encouragement than now, thoughtfully to declare the Gospel. The present is the age of inquiry rather than of scepticism. Men do not abjure faith so much as ask what they ought to believe; only they require that you should not assume the proud air of dogmatism in answering their questions, but with the doctrine should either furnish the ground on which it rests, or else should place it in so obvious and manifest a light, that it may bear on its very front the impress of truth.

This being the case, our circumstances, if we will only use industry and thought, are favourable for making the Gospel appear what it really is--the wisdom of God. It is precisely adapted to satisfy the cravings and questionings of the human spirit; and as these cravings and questionings, at different epochs, vary in form rather than in essence, it is always ready to impart rest to the weary, and peace to the doubting and distressed.

When the thoughtful man arrives at the conviction that there is a want of harmony between himself and the great principles of government under which he is placed, that his will is, in consequence, perpetually thwarted, and disappointment, vexation, and suffering, ensue, the Gospel points out to him the sole way in which the interrupted

wishes and his destiny be made to coincide. When he proposes the questions, "What am I? whence came I? why was I formed? whither am I tending? what is the meaning and object of that complicated scheme of things in the midst of which I am placed? who is the supreme Governor? what is his character, and what his will? is he my friend? will he be my portion?" the Gospel is intended to furnish an explicit and satisfactory reply; and if its principles be wisely and skilfully unfolded, it is fitted to make him feel-" That is precisely the teaching which my spirit craves that must indeed be truth."

But then, assuredly, our wisdom will not be displayed in reducing Christianity to a merely intellectual system. Draw out its truths with the most logical precision, defend them with adroit dialectic skill, show how wonderfully one is interwoven with another, and let reason shape a fabric in which it is difficult to find a flaw,-but still it will carry little conviction to the anxious mind. The Gospel was intended to meet the wants and relieve the sorrows of our moral and spiritual, rather than our intellectual nature. Disease, indeed, has spread through our whole mental being, but its source and power are in the heart. And if, when the restless conscience earnestly longs for relief-when the heart, dissatisfied with the objects on which it was wont to repose, asks," Where can I fix my love?" -when the soul feels some return of its native tendency, and pants for something higher and holier than earthly joy, if then you offer, as the only remedy, the Gospel cast into a logical mould, sharply defined and dexterously fashioned by human reason, can you wonder that the inquirer turns from it with disappointment and distaste, and declares, "Your remedy may be beautiful as the snow of summer, but falls on my spirit as coldly and unseasonably; it may cure the evils of your nature,

the contrary, present it not as a mere thing of logic, but a thing of life-replete with love and beauty as well as strength and reason; show how gently it deals with the wounded consciencehow powerfully it appeals to the sensibilities of the heart-how clearly it opens up visions of light and glory to the wondering spirit; prove that it addresses itself to our whole nature, and seeks, by purifying it, to impart both dignity and rest; and there will be a ready response to your statements and offers, and the Gospel will be gladly acknowledged to be the wisdom of God.

By these remarks we by no means wish to depreciate the study of systematic theology. On the contrary, we deem it essential, if we would gain consistent views of Divine truth; but we do feel that the dogmatic statement of the Gospel in public is not the form in which it is likely to carry conviction to the human mind, or in which it bears the most palpable credentials of its coming from God.

To lay down any invariable rule respecting the preaching of the Gospel would be absurd. It must vary according to the mental characteristics of the preacher and the circumstances of the hearers. But I believe that, if we would carefully observe the way in which the truth and beauty of the Gospel first presented themselves to our own mind—the way in which it met the longings and cravings, the sins and sorrows, of our own heart-the way in which it called up devout and earnest desires, and furnished bright and rapturous visions to our own spirits,-if, instead of dimly reflecting what other minds have seen and recorded, we were faithfully to declare what we have ourselves experienced of the adaptation of the Word of Life to the wants of man's fallen, fainting soul,-there would then be in our representations so much of the freshness of original insight-so

much of the individuality of personal conviction-so much of the clearness of

actual perception - as to make the Gospel appear a reality and a truth, and to constrain even the reluctant to allow that it is the wisdom of God.

2. But we also stated that we must preach the Gospel forcibly and impressively, that it may be felt to be power.

For it must be remembered, that it is not the mere utterance of certain truths with our lips which can do any goodbut it is bringing those truths into contact with the heart. If, therefore, from the cold, ineffective announcement of the most important doctrines, our words fall on the ear, but do not awaken attention, or convey any idea to the mind, our work is perfectly vain: we might as well have been silent, and our hearers have been at home. The truth must be really apprehended by the mind, or else the means can hardly be said to have been employed; so that if, by any fault of ours, those present have failed to take in one single sentiment we have uttered, we cannot wonder that they remain unconverted, and that we have sorrowfully to ask-"Who hath believed our report, and to whom is the arm of the Lord revealed?" And this caution is the more important in the present day, inasmuch as the whole world seems in haste. The thoughts of men are thoroughly preoccupied with business, or politics, or pleasure. All are pressing forward as if their life depended on their worldly success. They are hourly in the whirl of excitement and bustle; and if tame thoughts and cold words are addressed to them in a lifeless manner in the house of God, is it astonishing that these contrast strangely with the earnestness of secular life, and leave their minds to wander and dream at pleasure?

We must, then, preach the Gospel powerfully and impressively, if we are to preach it effectively. Seeing that this is so, it may be well to remember one important principle on which the

advantage of public speaking greatly depends it is the power of sympathy. If it is true that directly we can get any one to believe with us, our own faith is strengthened, it is equally true that, when we gaze on any scene of beauty, or listen to any tale of pathos in company with others, our emotions are more deep and thrilling. When, then, we know that a thousand hearts are at the same moment drinking in the very sentiment which we feel to be so just, sympathy lends to it a magic power, the speaker himself catches the inspiration, and the whole assembly yields to the tide of thought and feeling. This fact seems to have been entirely overlooked in the erection of many of our chapels, especially in the country. Small and inconvenient edifices, which cast a chill over your spirit directly you enter,which admit of an exceedingly scanty congregation, and which conceal one half of these from the other half,-damp every feeling of sympathy, and thus rob the minister of this natural stimulus, and the hearer of this important help. Many Christian denominations are beginning to remedy this defect, and I do sincerely trust that we shall no longer be indifferent to a principle which is deeply seated in human nature, but, by the erection of spacious and commodious chapels, shall furnish one important preliminary to powerful and effective preaching.

Passing from the place to the style of preaching, we may observe, that, to produce a deep impression, it is of importance that we always have before us some object clearly defined and deeply felt-to the exploration or enforcement

of which every remark is subservient, and which is presented in clear, direct, and pointed language. I was struck, a few months ago, when, on asking an intelligent artizan how it was that his companions felt so little interest in attending the house of God, and received so little impression when they did attend? he replied, “Because we generally find that the preacher takes such a round

about way to tell us what he means, that we are fairly puzzled to know where he is driving to; and before we have found out that, we have become quite tired of listening." This reply, if it be somewhat of a caricature, is in substance, alas! too true. By way of contrast, and of instruction too, just listen to the man of business in his daily transactions. How closely he adheres to the point which he hopes to gain! how clear, terse, and expressive are the terms which he uses! and how rapidly he states his facts and marshals his arguments! Or listen to the counsellor, as he addresses the jury. How narrowly he watches their countenances, to see whether they have seized the drift of his reasoning! how determined he is, not merely that they shall be able to understand his design, but that there shall be no possibility of their misunderstanding it! how clearly and powerfully does he present his case, until it almost seems to stand out as a palpable, living reality! Now, this distinct definiteness of aim-this rapid, pointed statement of the subject-this plain, piercing, direct phraseology,—this natural, conversational tone of voice,—and this real and earnest manner-should, to the utmost of our ability, be adopted into our discourses, if they are to force the attention of the multitude, or to leave any powerful impression on their hearts.

Still advancing in our remarks, we observe that, whilst didactic, doctrinal preaching is very needful for instruction, it usually fails in impression. The apostles were therefore in the habit of both teaching and preaching-of expounding the truth as masters, and publishing it as heralds. We may clearly prove to a man the need of contrition, faith, and holiness; but in doing this, we scarcely help him to the attainment of these excellences. When Peter preached to the multitudes on the day of Pentecost, he did not expatiate on the nature, signs, motives, and necessity of repentance. Had he done so, we