the bonds and afflictions which (he knew) awaited him, he was moved by none of these things: "neither did he count his life precious unto himself, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus." (Acts xx. 24.) And what was the powerful motive which thus actuated him? He himself has told us. It was the deep, the overwhelming sense he felt of his own individual obligation to Jesus Christ, for all that he had done and suffered for him. "The love of Christ," he says, 66 CONSTRAINETH US; BECAUSE We thus judge, that if one died for all, then were all dead; and that he died for all, that they who live, should henceforth live, not unto themselves, but unto him who died for them, and rose again." (2 Cor. v. 14, 15.)

Such was Paul's mode of "preaching JESUS CHRIST AND HIM CRUCIFIED;" and a careful comparison of the apostolical acts and epistles will shew, that the other Apostles preached and taught Christ Crucified in a similar manner. To omit the recorded discourses of Peter (for time would fail me, to adduce every instance which might be offered,) I will cite but two passages from his first general Epistle. He there tells the Christians to whom it was addressed, that they were “redeemed, not with silver and gold, but with the precious blood of Christ, as of a lamb, without blemish and without spot;" (i. 18, 19,) and that “ Christ also SUFFERED for us, leaving us an example, that we should follow HIS steps, who did no sin, neither was guile found in his mouth." (ii. 21, 22.) "Forasmuch, then," he concludes, "as Christ has suffered FOR us, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin, that he should no longer live the rest of his life in the flesh, to the lusts of men, but to the will of God." (iv. 1, 2.) What motives to holy obedience can be stronger than these? Can we know that Jesus Christ was crucified for OUR sins, and not abhor and forsake them? Did God so love us, that "he sent his Son to be the propitiation for our sins; and not for ours only, but also" for the sins of "the whole world?" (1 John iv. 10; ii. 2.) Did Christ so love us, that " HE laid down his life for us" (iii. 16), in order that he might save us from sin and death? And shall we not "love him who thus first loved us," (1 John iv. 19), and obey HIS precepts? Christ also dwelt among men to set us an example, and guide us in the way of righteousness, which is the way to present peace and future happiness: and shall we not follow the example of our Master and Lord?" (John xiii. 14, 15.) What reasons-what motives-can influence and affect us, if these do not induce us to "walk as HE also walked ?” (1 John ii. 6.)

III. Thus Paul "DETERMINED not to know any thing save JESUS CHRIST AND HIM CRUCIFIED," the Saviour of the world, the Prophet, Priest, and Lord of all that truly believe in him; and he gladly "counted all things but loss for the excellency of the knowledge of Christ Jesus." (Phil. ii. 8.) And this great theme of all his discourses and writings furnishes us with many important and practical results. Two or three of these, in conclusion, shall be briefly stated.

1. We learn, then, first that the PREACHING OF CHRIST CRUCIFIED IS THE GRAND INSTRUMENT, under the Divine blessing, FOR THE CONVERSION OF THE WORLD TO THE CHRISTIAN FAITH.

It was this very preaching which gave such success to the diffusion of the Gospel in the apostolic age. After our Lord's ascension into heaven, the Apostles "went forth and preached" the Gospel "everywhere." In CHRIST. OBSERV, No. 61 C

what manner Paul, in particular, preached Christ Crucified, we have already seen: "the Lord wrought with them, and confirmed the word," preached by them, "with signs" or miracles "following" (Mark xvi. 20): so that, when Paul wrote his Epistle to the Colossians about thirty years after our Lord's ascension, he informed them that the Gospel was then preached "in all the world," (Col. i. 6); meaning the whole of the then known world. In the ages immediately subsequent to that of the Apostles, profane and ecclesiastical history equally attests the progress of the Gospel of JESUS CHRIST AND HIM CRUCIFIED: so that, in the beginning of the fourth century, not only had the entire Roman Empire become Christian; but regions, inaccessible to the Roman arms, had yielded willing subjection to the faith of Christ. The peaceful triumphs of the cross continued to spread, for many centuries: and though, during what are emphatically called the "dark ages,"—that is, from the ninth to the sixteenth century, the light of the Gospel was obscured by Romish tyranny, superstition, and sanguinary persecutions, yet "the gates of hell did not " finally "prevail" against the pure faith of Christ Crucified, which was professed and taught in various parts of Europe. Throughout that long and dreary period, an unbroken series of witnesses, confessors, and martyrs for the truth of the Gospel, was raised up in Germany, France, England, and other countries. At length, when-through the mercy of God-pure and undefiled religion was restored by the Reformation from the errors and innovations of Popery, that cardinal doctrine of the Gospel-justification by (or through) faith in the atoning sacrifice of Christ--was revived and re-vindicated; though not until it had been sealed in our own country by the blood of several hundred martyrs during the sanguinary Marian persecution; and on the continent, by the blood of thousands of martyrs for the faith of Christ. And wherever the doctrine of Christ Crucified is preached in all its native purity and force, it is now-as it ever has been-"the power of God unto salvation to every one that believeth." (Rom. i. 16.)

In later ages to our own time indeed-it is well known that the devoted Missionaries of the Episcopal Moravian Church had long toiled in North America without any visible effect, until the incarnation and sufferings of Christ became the theme of their discourses. But, from the hour that they told of the judgment-hall, of Gethsemane and Calvary, and the Redeemer's dying love, their prospects brightened; and their pious labours were crowned with success.* Recently, in New Zealand, was witnessed the delightful spectacle of a meeting of portions of about twenty once hostile tribes, who had lived in actual ̄malice, "hateful and hating one another;" but who were convened, in order to manifest their gratitude to the Father of mercies, for giving to them the "word of his grace," by freely offering their gold and silver for sending Missionaries to preach "the unsearchable riches of Christ" to other heathen nations that had not heard the "good tidings of great joy to all people." And in our own country, an eminent Christian philosopher and divine + has left it on record, as the result of his long experience in

*

Spangenberg's Account of the

Manner in which the United Brethren carry on their Missions among the Heathen, Sect. 44-46.

†The Rev. Dr. Chalmers, in his

Address to the Inhabitants of the
Parish of Kilmany, on the Duty of
giving immediate Diligence to the
Business of the Christian Life. Works,
Vol. xii. pp. 108-110,

the ministry, that he had laboured unsuccessfully among his parishioners until reconciliation to God through Christ became the prominent and pervading subject of his preaching; and the free offer of forgiveness through the blood of Christ was urged upon their acceptance.

2. Since, then, the preaching of CHRIST CRUCIFIED is the grand instrument for the conversion of the world to the Christian faith, it follows, secondly, that the preaching of this doctrine, with all its momentous consequences, is-NOW-the one great object of the Christian ministry.

What Paul said of himself and his associates in preaching the "glorious Gospel of God our Saviour," is equally true of every Christian minister. We preach NOT ourselves." We aim not at exalting our own authority, extending our reputation, or securing to ourselves any secular advantage; but, renouncing all such base and sordid motives and considerations, we preach "Christ Jesus the Lord.” (2 Cor. iv. 5.)

This, brethren, is the proper business, as it should be the resolution, of every minister of the Church, through Christ strengthening him. We "are not to be politicians, nor to engage in the strifes and controversies of men. We are not to be good scholars merely (invaluable auxiliaries as literature and science are to theology), nor are we to be skilful in driving bargains. We are not to mingle in circles where dissipation reigns. We are not to be profound philosophers or metaphysicians; but we are to make CHRIST CRUCIFIED the grand object of our attention, and to seek, always and everywhere, to make Him known. We are not to be ashamed any where of the humbling doctrine, that Christ was crucified. On the contrary, in this we are to glory. Though the world may ridicule; though the philosopher may sneer; though the rich and the gay may deride it; yet this is to be the one great object of interest to us and at no time, in no society, are we to be ashamed of it. To us it is of no moment what are the amusements of society around us, or what fields of science, of gain, or of ambition are open before us. WE-the ministers of Christ-are "not to know anything save Jesus Christ and Him crucified." If we cultivate science, it is in order that we may more successfully explain and vindicate the Gospel. If we become familiar with the works of art or of taste, it is that we may more successfully shew to those who cultivate them the superior beauty and excellency of the cross. If we study the plans and employments of men, it is that we may more successfully meet them in those plans, and more successfully speak to them concerning the great plan of redemption."

In short, throughout the whole of our ministerial career, we are, at our ordination, exhorted "ALWAYS to have printed in our remembrance how great a treasure is committed to our charge." For the immortal souls, over whom we are to "watch as they that MUST give account," (Heb. xiii. 17,) "are the sheep of Christ, which he bought with his death, and for whom he shed his precious blood."†

3. Further, not only are we -the ministers of the Church-thus solemnly charged at our ordination, to watch over the sheep which Christ purchased with his own blood; but this very doctrine is interwoven with every part of our Liturgy, Articles, and Homilies; to which

* Barnes's Notes on 1 and 2 Corin- † Ordination thians, Vol. I. pp. 41, 42. ters.]

of Priests [Presby

we have subscribed, as "containing nothing contrary to the Word of God."*

All our supplications, for instance, in the several collects and prayers, are addressed to God, in the name of Christ,-not as our teacher or example, but solely "through HIS merits and mediation;" who, "having overcome the sharpness of death, hath opened the kingdom of heaven to all believers." And we address the Lord Jesus Christ himself, as "the Lamb of God that taketh away the sin of the world." He is "the way, the truth, and the life," "whereby alone men must be saved:" "for there is none other name given to man, in whom and through whom we may receive health and salvation, but only the name of our Lord Jesus Christ," "the Saviour of the world; who by his cross and precious blood hath redeemed us." For He, "being very God and very man," "truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for the actual sins of men." "The offering of Christ, once made, is a perfect redemption, propitiation, and satisfaction for the sins of the whole world. ... and there is none other satisfaction for sin but that alone."†

After we have been baptized, we are signed with the sign of the CROSS, in token that, thereafter, we shall not be ashamed to confess the faith of CHRIST CRUCIFIED." And in that admirable summary of Christian doctrine and Christian duty, the Church Catechism,-we are instructed, that "the Sacrament of the Lord's Supper" is " ordained for the continual remembrance of the SACRIFICE OF THE DEATH OF CHRIST, and of the benefits which we receive thereby."

Such are a few of the very explicit declarations of the Liturgy and Articles of our Church to the doctrine of CHRIST CRUCIFIED; which was the great theme of Saint Paul's discourses, as it is, and ought to be, the great subject of our ministry. Would time permit, I could produce many passages from the Book of Homilies, to the same effect. Two or three, however, must suffice.

God, the Father of all mercy..

put" upon his beloved Son "our sins, and upon him he made our ransom. Him he made the mean betwixt us and himself; whose mediation was so acceptable to God the Father, through his absolute and perfect obedience, that he took his act for a full satisfaction of all our disobedience and rebellion; whose righteousness he took, to weigh against all our sins; whose redemption he would have stand against our damnation."§ "So that Christ is now the righteousness of all them that do truly believe in him. He for them paid their ransom by his death."|| must trust only in God's mercy, and that sacrifice, which our High Priest and Saviour, Christ Jesus, the Son of God, once offered for us upon the cross, thereby to obtain God's grace, and remission as well of our original sin in baptism, as of all actual sins committed by us after baptism, if we truly repent and turn unfeignedly to him again."¶

"We

And as (we have seen) St. Paul preached to the Corinthians the vicarious death of Christ, and his subsequent resurrection, solely "ACCORDING TO THE SCRIPTURES," (1 Cor. xv. 3, 4); not the Scrip

*Constitutions and Carons Ecclesi

astical, Can. 36.

† Litany;-Collect for St. Philip and St. James-Art. xviii.;-Visitation of the Sick ;-Art. ii. and xxxi,

Office of Public Baptism.
Hom. xxix. Part 3.

Hom. iii. Part 1.

Hom. iii. Part. 2.

tures AND Tradition, as the Romish section of the universal Church and her followers erroneously teach.*-So our Reformed Protestant Church, conformably to the Apostle's example, utterly disregards and rejects all uninspired and unauthorised human traditions of doctrine; and bases all her statements of Christian doctrine and Christian duty upon "Holy Scripture" ALONE: which "containeth all things necessary to salvation. So that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation."+

The following is the doctrine of the Romish Church and of Oxford Tractarians, on Scripture AND Tradition being the rule of faith:

The ROMISH CHURCH,

at the so-called Council of Trent,
decreed that

"all-saving truth is NOT contained in
the Holy Scripture, but partly
in the Scripture, AND partly in unwritten
Traditions;

which whosoever doth not receive with

like piety and reverence, as he doth the Scriptures, is accursed."-(Concil. Trident. Sess. iv., Decretum de Canone Scripturæ. "I most stedfastly admit and embrace the Apostolical and Ecclesiastical Traditions, with the rest of the constitutions and observations of the same Church."(Creed of Pope Pius IV. Art. 13.)

taken together, are the joint Rule of Faith." (Tract No. 78, p. 2.)-Mr. Newman, treating of the rule of faith, says: "These two ["the Bible AND Catholic Tradition, taken together"] "make up a joint rule."-(Lectures on the Prophetical office of the Church, p. 327.) Scripture is "but the document of appeal; and Catholic tradition, the authoritative teacher of Christians," (Ibid. p. 343.)

DAILY

The close coincidence of these statements with those of the Romish Church, on Scripture and Tradition as the rule of faith, is too obvious to need any remark. It is not astonishing that the astute titular Bishop of Melipotamus, Dr. Wiseman, should say that "it seems to him impossible to read the works of the Oxford divines, and especially to follow them chronologically, WITHOUT DISCOVERING A APPROACH TOWARDS OUR HOLY CHURCH," [meaning the Romish section of the Catholic Church, with all her unscriptural and anti-scriptural tenets and practices] both in DOCTRINE and in practice."-(Letter to the Earl of Shrewsbury, p. 15.) The reader will find an able statement and complete refutation of the whole of the Tractarian doctrine on Tradition, in Mr. Goode's "learned and accurate work" (as the Bishop of London has truly characterised it) on "the Divine Rule of Faith and Practice." London 1842, 2 vols. 8vo.

† Article VL This Article directly contradicts the decree of the so-called Council of Trent, and also the doctrine of the Oxford Tractarians. "For, instead of describing tradition, or the unwritten word, as equal in authority with Scripture, or the written word, it gives the whole authority to Scripture alone. The sixth Article, therefore, REJECTS— entirely and absolutely-tradition as a rule of faith, though the term tradition is not used in it." (Bishop Marsh's Comparative View of the Churches of England and Rome, p. 44, 3rd Edition.) Equally explicit with the sixth Article, against Tradition, are the following declarations in the first part of the first Homily. "Unto a Christian man there

can be nothing either more necessary or profitable than the knowledge of Holy Scripture; forasmuch as in it is contained God's true word, setting forth his glory and also man's duty. And there is no truth nor doctrine necessary for our justification and everlasting salvation, but is, or may be, drawn out of that fountain and well of truth."...... “Therefore, forsaking the corrupt judgment of fleshly men......let us reve rently hear and read Holy Scripture, which is the food of the soul. Let us diligently search for the well of life in the books of the New and Old Testament, and not run to the stinking puddles of men's traditions, devised by men's imaginations, for our justification and