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The mere story of the Crucified has a distinctive charm, that can arrest men's thoughts and move their sympathies. But to discern in the manifestation of this love of CHRIST “the sacri. fice, oblation, and satisfaction" made for sinners; to view the doctrine of a dying Saviour, as a constituent part of that mediatorial work in which are set forth to us the enormity of sin, and the requirements of JUSTICE; to feel at heart the need of One to save, and that without a Mediator and Redeemer we must inevitably perish; to be convinced that there is none other name given among men whereby we may be saved, but only the name of the LORD Jesus Christ; to apprehend this truth, as it is in Jesus; to be touched with a deep feeling of contrition for sin, in view of the bitter sufferings of Him who died for us, – oh then it is, that an emotion is awakened, which is the essence of true Gospel faith.*

The believer's view of what his Saviour has done for him, is the spring and ruling principle of all his thoughts and bis affections. Convinced that he is bought with a price, he lives not unto himself, but unto Him who died for biin; and he adopts as his undeviating rule, The will of God in Christ Jesus concerning me.

This is the GOSPEL MOTIVE, my friends, which I would now preach.


Their emotions and their conduct centre in the love of CHRist. It is a diffusive energy, pervading the whole man, and giving a distinctive tone to all his thoughts and all his feelings ; so that, contrasted with a stranger to this vital efficacy, there is discovered to us a new mun. In the expressive language of our Homilies, † “Such is the power of the Holy Ghost to regenerate men, and as it were bring them forth anew, that they shall be nothing like the men they were before.”

• The characteristic views and feelings of the faithful, are expressed with a peculiarly hallowed glow of language, in our Church's formulary for the ComMUNION, - more especially in the Invocation.

t Hom. Ixvi. Part 1.

The earthly, selfish, and debasing principle gives place to higher, holier affections. As in the attenuated arteries of our corporeal frame, so also in the vital current of our spiritual nature, there is to be felt a pulse without, that corresponds with the internal movement. Just as the renewed heart beats, so is the response given, in every thought, and word, and action of the believer.

By inducing an unreserved self-dedication to the LORD that bought us, the Gospel motive operates with so entire a moral influence, that it has power literally to transform men's hearts, from sin to holiness, - from enmity against God to a supreme love of God. And it is also destined, in its final triumph, to bring Jesus everlasting glory, in the salvation of a multitude which no man can number.

The contemplation of Christ's love, leads to the initial act of faith, - a heartfelt conviction, that as he died for all, all must bave perished but for bis atonement. And as he redeemed us from our sins, it was expressly, that we should not live unto ourselves, but to the glory of his name. In our text, the Apostle says, The love of Christ con


There is a singular propriety in the word which he here employed.* Wherever it is used in Scripture, it conveys a meaning, which depicts some one of the characteristic influences of our faith. It describes, at one time, a pervading, powerful affection of the body or of the mind; as in the case of those “taken with divers diseases and torments,” (Matt. iv. 24, tuvsyouévous. See also Luke iv. 38; Acts xxviii. 8; xviii. 5,) and those “taken with great fear.” (Luke viï. 37.) It is used also, to describe the multitude who thronged” our divine Master, (Luke vii. 45,) and the armies that were to "keep in" Jerusalem on every side. (Luke xix. 43.) The same word is found also, where we read of the men, who, in the house of the High Priest, “held Jesus.” (Luke xxii. 63.) It conveys, therefore, the idea of a pervading, powerful affection, that sways the mind or body, not with a mere touch that is almost imperceptible, but by a grasp, which none can misapprehend, and from the power of which none can readily escape.

* The apostle's language is, 'H ydp dyann ooo Xpigot ouvixoe Amas.

While our holy faith was in the freshness of its early bloom, the ancient records of the Church afford us striking illustrations of this Gospel power.

In the first ages, there were to be seen, animated with the spirit of an entire self-devotion, the Confessors and the Martyrs of our Lord, faithful in their most afflictive sufferings, - faithful, even unto death. And as successive eras open on our view, we may discover numerous and ample testimonies to the constraining influence of the Gospel on men's hearts and lives. For eighteen hundred years, it has continued to impart a moral impulse, to which no parallel is to be found on any page of the world's history. At all times, and in all countries, it has surpassed the spirit that has governed heroes, statesmen, and philosophers; and when once admitted into any bosom, it has subordinated to itself the faculties and affections of the whole soul.

In apostolic times, we see a man insuriate with rage, hurrying on the highway to Damascus, and breathing out threatening and slaughter against the disciples of the Lord. There is a spiritual change effected in him ; and he is soon beheld a holy man of God, kneeling down at Miletus, in all the earnestness of an affecting prayer with souls whom, by his ministry, he has won for CHRIST. These are but two aspects of the same person. (Acts ix. 1, 2 ; xx. 36, 37, 38.) They are a triumphant exhibition of the Gospel's power.

It was this convert to the truth in Jesus, who, in bis Second Epistle to the Church at Corinth, wrote our text. And if he became the very chief of the apostles, and labored more abundantly than they all, it was because he was more babitually and more effectually under the constraining influence of the love of CHRIST.

The great reason why we see so little of the Power of the Gospel in our times, is our great dearth of Gospel motivE.

If the hundreds of our sermons, every Lord's day, are productive of so little fruit, it is, in part at least, because we who preach, and ye who hear, are too apt to aim at, or to look for, something more or something else than preaching CHRIST. Were St. Peter or St. Paul to come to earth and occupy our pulpits, in every word and action of the one would be at once heard the declaration “LORD, thou knowest that I love thee;"> (John xxi. 15, 16, 17;) and every text, and every sermon of the other would announce, “ I am determined not to know any thing among you, save Jesus Christ, and him crucified.” 1 Cor. ii. 2.

If we depended less upon ourselves, and our ecclesiastical institutions, rites and ceremonies, and much more upon the power of the Holy Ghost; if we, more importunately and more directly, asked for the devout prayers of our people, and if you, my brethren, prayed for us more frequently and more fervently than you do ; if we more uniformly followed our exhortations and our appeals with practical and personal conversation ; if we kept Christ more vividly before the souls intrusted to us; if we preached more, of sin and salvation, guilt and pardon, depravity and holiness, enmity against God, the absolute necessity of a change of heart, and of a transfer of the affections from self to Him who died for us that we might live to him ; a new and bright era would then soon open on the Church.

The first missionaries who traversed Germany, and France, and Western Europe, with such glorious success, - in all their teaching held up “Christ crucified,” as the only means of our redemption from the wrath to come. And by the fervent preaching of this cardinal doctrine of salvation, their efforts were peculiarly and eminently blessed. The Moravians had long toiled in Greenland without visible success, until the incarnation and the sufferings of CHRIST became their theme. But from the hour that they told of the judgment-hall, and Gethsemane, and Calvary, their whole prospect brightened. * It was said also by the missionary Brainerd, “Happy expe

* CRANTZ'S " History of Greenland," Vol. I., Book V., 6th year, $ 2.-in the Lond. ed. of 1776, pp. 385-387. The narrative is very striking.

rience, as well as the word of God and the experience of Christ and his apostles, has taught me, that the very method of preaching, which is best suited to awaken in mankind a sense and lively apprehension of their depravity and misery in a fallen state, — to excite them earnestly to seek after a change of heart, so as to fly for refuge to free and sovereign grace in Christ as the only hope set before them, is likely to be most successful in the reformation of their external conduct. I have found that close addresses, and solemn applications of divine truth, to the conscience, strike at the root of all vice; while smooth and plausible harangues upon moral virtues and external duties, at best are like to do no more than lop off the branches of corruption, while the root of all vices remains still untouched.”* And some also of the most faithful and successful preachers of our day, have recorded it as the result of their experience, that they labored ineffectually, until ReconciLIATION UNTO God, THROUGH Christ, became the prominent and pervading subject of their preaching.f It bas been well observed, that “Christ crucified is God's grand ordinance." By this, the kindreds of the earth are at last to be reclaimed from sin.

Had he so willed, our blessed LORD, after he had suffered, died and risen again, might in his own person have traversed the wide world, made the grand tour of nations, and with great power spread abroad a saving knowledge of his love. How glorious, O how glorious a picture might, by this means, have been displayed to the eye of sympathizing angels. But Jesus, in his own person, never passed beyond the limits of the land of Palestine. In our hands he left his work of missions. They were his parting words, before he ascended to the Father, “Go ye into all the world, and preach the Gospel to every creature.” "Lo, I am with you always, even unto the end of the world.” Mark xvi. 15; Matt. xxviii. 20.

* Jon. Edwards' "Memoirs of the Rov. David BRAINERD:" Dwight's edition, 1832, p. 326.

+ Dr. CHALMERS of Edinburgh is a remarkable instance of this. See the extracts from his " Address to the Inhabitants of the Parish of Kilmany," at the end of this Sermon.

CECIL's Remains.

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