alarmed mariner without compass or chart, in the midst of the dark and blighting mist. But Paul rejoiced that in connexion with the cross was a true, clear and blessed system of religion adapted to all the hopes and desires of the immortal mind. Hence, in preaching Christ, he called the attention of men to the Sun of righteousness which had arisen on the world, bringing celestial light and joy to a bewildered race. Here was the true and great teacher, who had solved all difficult problems, and answered all the important inquiries of the human mind. Here was a new system of ethics and worship, full of holy lustre and moral beauty. Here vice was truly depicted, and virtue distinctly revealed. Here the true God was made known in all the grandeur of his perfections. Here the chief good was positively exhibited. The way of happiness written as with a sun-beam, and life and immortality brought to light by the gospel. Here the eternal world was unveiled, and the glories of heaven and the horrors of hell presented for the contemplation of men. In one word, here was a system of pure and certain and harmonious truth, worthy of the acceptance of intellectual and undying beings, and of this system the cross of Christ was the immovable basis, and the grand centre. But the apostle's avowal may be vindicated on the ground,

2. That in Christ and him crucified was contained the body and reality of the Jewish ceremonial. Judaism, in contradistinction to pagan philosophy, was a divine institution, which originated with God, and reflected his truth and glory. But it was evident that it was only local in its character and of transitory duration. It was but the figure or type of a better and more enduring dispensation. All its services and sacrifices and rites were shadows of good things to come. It only required candor in the Jew to discern that Christ was of the whole ceremonial institution, the body of all their shadows, the object distinctly recognized in all their types. He was the true paschal lamb. The real sacrifice for sins. The one great offering for the people. The teacher and prophet like unto Moses, unto whom the people should hearken. That the tabernacle with its altar, the holiest of all with its furniture, the priesthood with its services, all pointed to Christ, and all terminated their labors in him. Here, then, the apostle preached the very system of saving religion, which God had been pre-figuring from the time of Moses, the goodly land of which Canaan itself but feebly typified. And hence the apostle resolved to present this system to the inquiring, anxious Jew; in all its divinity and adaptation to his moral necessities. Hence exclaims the apostle, "But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness, but unto them which believe, Christ the

power of God, and Christ the wisdom of God." 1 Cor. i. 23, 24. But we vindicate the apostle's avowal,

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3. As Christ crucified was to be the great moral attraction of our perishing species. Jesus himself had declared, "And I, if I be lifted up, will draw all men unto me." These words of the blessed Savior had especial reference to the manner of his death. Hence Paul knew experimentally the influence of the cross in subduing the enmity of the heart, and bringing the conscience into reconciliation with God. Paul knew the power of the cross in destroying the dominion of sin, and in bringing all the deep emotions of the soul into a state of holy and obedient love. Besides, the apostle realized in Christ crucified all that man, in his fallen and miserable condition, could possibly need. Did man under a sense of heavy guilt sigh for pardon, he declared that through this man is preached forgiveness of sins, and by him all that believe are justified from all things, from which they could not be justified by the law of Moses." Acts xiii. 38, 39. Did man feel the misery of his polluted state and desire holiness, he could announce that a fountain had been opened for sin and uncleanness, and that the blood of Christ, God's Son, cleansed from all sin. Was man tortured with the anguish of a distracted conscience, the apostle would appeal to the same cross, and by it preach peace to them that were near, and to them that were afar off. Were men in circumstances of dread when contemplating death and the grave and eternity, he would show that the light of the cross irradiated the sombre tomb, and opened a brilliant pathway to eternal glory. Hence, also, he connected the cross of Christ with the gift of eternal life to all believers. What good reason had he then to resolve not to know anything among men, save Jesus Christ and him crucified? But the apostle not only knew the influence of the death of Christ personally, but he also knew that by its inherent energy it was to subvert and overthrow the empire of sin, and build up to entire completion the kingdom of grace among men. Hence with holy triumph he exclaimed, "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place." 2 Cor. ii. 14. Paul had confidence that the power of the cross would overthrow Paganism, with all its multifarious, cruel and horrid rites, and Judaism, notwithstanding the existing prejudices against Christ and his holy gospel. Then he knew well that the cross and the universal dominion of Christ over all flesh were essentially connected, and that by the virtues of Calvary Jesus should reign from the rising to the setting of the sun. Hence this view of Christ's mediatorial work and glory had been asserted by the prophet Isaiah, who in connection with predictions of

the Messiah's sufferings and death, had also prophesied as the final result, that "he should see his seed, prolong his days, and that the pleasure of the Lord should prosper in his hand. That he should see the travail of his soul and be satisfied." Isa. liii. 10, 11. And with these sentiments harmonized the declaration of the apostle in his letter to the Philippians, "Who being in the form of God thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Here, then, we learn on what the hope of our world's renovation rests, and the means for its accomplishment. All, all is to be effected by the power of that gospel whose glorious principles are concentrated in Jesus Christ and him crucified. We have yet to contend with the superstitions and cruel and polluted rites of heathenism, but we trust in the doctrine of Christ crucified for the overthrow of every pagan temple, and the utter extirpation of idolatry from the world. We rely on this for the annihilation of the Mahomedan imposture, the religion of the beast, and know that the crescent must fall and pass away before the glory and power of the cross. And this doctrine, too, must uproot the superstitions of Romanism, and the mere crucifix and Maryism shall perish before the mighty influence of the truth as it is in Jesus. And scepticism and profligacy and worldliness, with every form of moral evil, shall be exiled from our world by the effulgent glory and celestial majesty of the gospel of Christ. We despise not the progress of science and philosophy; we do not underrate the value of learning, and the spread of literature; we cannot be indifferent to the various important benevolent institutions of our times, but on none of them can we rest for the world's deliverance from error and guilt. Our only hope clings to the faithful and extended promulgation of the doctrine of Christ and him crucified. O yes, the light and saving influence of Calvary are powerfully working for the restora tion of our world from debasement, sin and death, to a state of universal dignity, holiness and bliss.

And now what are the important lessons we derive from this subject? We see,

1. What is the very essence and glory of the gospel. It is the great fact of Christ's death as an atoning sacrifice for the sin of the world.

It is true that he both lived and died as an illustrious example of holy obedience and resignation to the will of God. That he died to confirm with his dying breath and his flowing blood the great truths which he had taught, and the celestial principles of his kingdom. But it is an essential truth, that he died to redeem us to God. That he suffered the just, for us the unjust, to bring us to the enjoyment of the Divine favor and everlasting life. That he bore in his own body our sins upon the tree. And that now God may, in the exercise of the most rigid equity, be manifested both as the just God and yet the Savior. And now in Christ's name may be preached to every fallen child of man, repentance and remission of sins. Men may now return to God, because he hath redeemed them, and redeemed them not with corruptible things, such as silver and gold, but with the "precious blood of Christ, as of a lamb without blemish and without spot, who verily was foreordained before the foundation of the world, but was manifest in these last times for you." 1 Peter i. 18, 19. The exclusion of this great subject, or giving it an inferior place in the gospel system, is virtually the withholding or enshrouding the brightest and sweetest rays of gospel glory. We learn,

2. What should still be the chief topic of pulpit ministration. It is "Jesus Christ and him crucified." This should be the constant and not the merely occasional theme. This should be the precious golden thread running through the whole web of our discourses. It is vitally connected with every doctrine, with every blessing, with every privilege, with every duty of Christianity. It is the very heart and spirit of evangelical preaching. For this there is no substitute. When this is wanting, the cardinal principle is wanting. No embellishments of rhetoric, no style of composition, no beauty of thought, no grandeur of idea, no energy of expression, can make up for this. All without this is the chiseled form, and it must be cold and without life. It is the painted representation, but it is nothing after all but canvass and coloring applied with the touch of a human hand, the glory and the divinity are wanting. Sermons without this may be chaste or elegant, they may be startling or eloquent, but evangelical and Christian they are not. No, the resolve of the man who feels the power of the truth on his own heart, and who longs to bring the same power to bear on the hearts of others, must be that of the apostle, "For I am determined not to know any thing among you, save Jesus Christ and him crucified." We learn from this,

3. The probable main cause of the apparent extensive failure as to the success of preaching. It is possible for men to retain an honorable character for being evangelical, while Christ and his cross are subordi

nate themes in their ministry. And if the gospel only is the power of God unto salvation, and Christ crucified is the very power of that gospel, how can such preaching be effective when that theme is not always in the ascendant. Let it not be imagined that it is essential to this that certain phrases must always be in use or a certain monotonous mode observed in the discussion of pulpit discourses, but rather that the spirit of the cross should imbue the minister's heart on every occasion. This theme alone can bring the love of God, in all its omnipotent influence, to bear on the human heart, and we know of nothing else that can soften and renew it. How careful we should be, that as preachers we are not diverted from the doctrine of Jesus Christ and him crucified. Oh, let us preach him always, and with all our hearts, and then we may confidently expect that God will crown our labors with eminent success. Blessed be God, the cross has lost none of its saving virtue. It is still the grand catholicon for all the ills and woes which affect our common humanity. We inquire,

4. What personal interest and acquaintance have you with this great subject? You may hear of Christ crucified and not spiritually understand it. Or you may understand it in its doctrinal bearing, and yet be strangers to its saving power. You may often hear of the cross, and yet live at a great moral distance from it. You may even love to listen to evangelical truth, and yet be the slaves of error and unbelief. Even a profession of attachment to the cross may be made, and yet in works you may deny him. Brethren, how is it with you? Have you so contemplated Jesus Christ and him crucified that you can confidently say, "He loved me and hath given himself for me?" Has Christ been formed in your hearts the hope of glory? By the cross have you obtained peace and joy in the Holy Ghost? Here have Here have you found rest to your wearied soul, and a good hope through grace? Do you revere the cross, glory in it, and by it has the world been crucified to you and to the world? Are the sacred interests of the cross yours, and so yours, that you live constantly under their constraining influence? Are you living to advance its peaceful and joyous triumphs? Does it cheer you in sorrow, strengthen you in trouble, is it your hope in death, will you trust only and entirely to it when you shall plunge into the swellings of Jordan? Will your hope and love to the cross bear when the world is on fire- and when the Savior comes in the clouds of heaven with power and great glory? Brethren, an experimental knowledge of Christ and him crucified is our only blessedness in this world, and can be our only song and joy forever.

you

you up,

And now, in conclusion, let it be our first concern to know really and savingly for ourselves, Jesus Christ and him crucified, and then let it