peculiar and specific design, should be ever and distinctly kept in view. Where this is lost sight of, and truth is discussed in the promiscuous assembly, which has not a special bearing this way--except indeed in cases where that assembly convene for some specific and previously announced or understood object,-much of the efficiency of this ordinance will be lost. Let the minister of Christ then, when he meets a company of immortal beings, whether in the stately temple, in the humble school house, in the woods, in the fields, along the way, or at the market-place, and he is called to address them, remember to select appropriate truth. Let him bear down upon the consciences of his hearers, as treating with wilful, vile, ungrateful rebels, against Him in whose name he comes. Let him cry aloud and spare not, and "lift up his voice like a trumpet, and shew unto men their transgressions." Let him demand their submission in the name of His Master, and urge them, by all appropriate exhibitions, that he can make, of His character, and their guilt, of His grace and their wretchedness, to repent and fly from the wrath to come. From the cross of Calvary he may, and ought to gather abundant and most cogent motives to repentance.

"CHRIST AND HIM CRUCIFIED," is the grand commanding and absorbing theme; the central point of all the revelations of the mind and will of God. Let the minister of Christ then, like Paul "determine not to know any thing among (his hearers,) save Jesus Christ and Him crucified;"-asserting his authority and supremacy-exhibiting him in his love and excellence, and ability to save-unfolding the glories of his person and character, the mys-' teries of his redemption, the efficacy of his sacrifice, the value and virtue of His righteousness, the prevalence of His intercession, the extent, and success, and triumphs of

1. Isai. lviii. 1.

2. 1 Cor.

His sway offering Him to sinners freely, fully, and without limitation, condition, or reserve,-publishing his laws or will, for the regulation of conduct, his promises for the foundation of confidence and hope, and his threatenings for the avoidance of mischief and of sin-pressing the obligations to instant and entire obedience, and directing to His fulness and grace for a supply in every time of need, till they are safely brought to Heaven-and all on His simple authority and truth.1

To do this however, it is not necessary to be perpetually introducing His name, and using certain hackneyed expressions, and technics of men, nor to be constantly repeating the same ideas; but to assert, and maintain the simple truth, and authority of Christ, as, by ever-varying illustrations, the attention of the hearers is directed to the great mysteries of His cross. It must never be a formal thing, which by preaching from a system, and going to a system, rather than directly to the Bible, it will become. Nor should men take leave of common sense, and mounted on the stilts of scholastic divinity, awkwardly move above the level of their hearers, and in ill-timed and mystic productions, exhibit truth unadapted to their circum

1. This was the simplicity of the Gospel that remained but a little while in the Christian Church; for ceremonies amongst the Jews, and sinful mixtures of vain philosophy amongst the Gentiles, did by degrees so corrupt the gospel, that the Mystery of Iniquity ripened in the production of Antichrist. It was a sad observation of the fourth century, that it became a matter of learning and ingenuity to be a christian. The meaning was, that too much weight was laid on notions, and matter of opinion; and less regard had unto the soundness of the heart, and holiness of the life. In the be ginning of the reformation from Popery, the worthies whom God raised up in several countries, did excellently in retrieving the simplicity of the gospel, from the Popish mixtures; but that good work took a s'and quickly, and is on the declining greatly. How little of Jesus Christ's there, in some pulpits! Would ministers win souls? Let them have more of Jesus Christ in their dealing with men, and less of other things that never profit them that are exercised thereby.-TAIL's Sermon.

stances and character. A discourse suited to confirmed believers, and designed for their edification and consolation, would be by no means appropriate to skeptical and infidel hearers. In like manner, where excitement on the subject of religion obtains, it would be highly unbecoming to introduce a topic neither calculated to sustain it, nor to give it a proper and salutary direction and issue. The unconvinced and anxious sinner, the proud self-righteous and Antinomian rebel, the humble, prayerful, and believing child of God, all require a different presentation of truth, and indeed the discussion of different topics; and yet to all, the faithful and intelligent ambassador of Jesus Christ, may more truly, and effectually preach Christ, and him crucified, varying his subjects and illustrations, than if he had been ringing his changes upon "the suretiship of Christ," and "His covenant character," and "His vicarious sacrifice," and "His justifying righteousness," "the sinners inability," and the like themes which hold a prominent place in his scholastic, or theological system. And this remark may be further amplified.

3. It is important that our exhibitions of truth, should, as to the manner of them, be adapted to the complex nature of man. By this we do not mean to insinuate, that any deference should be paid to the vitiated and fastidious taste of men, of unbelieving minds, though it is obvious we should not causelessly excite prejudices, where they may be avoided. Paul said explicitly to the Corinthian church, referring to the style of his preaching among a people, when, if ever he might have felt the temptation to study the ornaments of diction, "my speech and my preaching was not with enticing words of man's wisdom." "I came not to you with excellency of speech, or of wisdom, DECLARING TO YOU THE TESTIMONY OF

1. 1 Cor. ii. 4.

GOD.' "Not with wisdom of words, lest the cross of Christ should be made of none effect." There was a simplicity of diction, a plain unadorned style of discourse, employed by Paul in declaring the truth, which rendered him unpopular among the Corinthians, who preferred a sort of preaching, which the Spirit of God, has pronounced to be unprofitable. He did not endeavour to establish divine truth upon the foundation of human reason. He was no advocate of rationalism, but declared the testimony of God. Nor did he think to set forth the beauty of the gospel, by the rules of rhetoric, or the art of man. The word of God was in his hands the sword of the Spirit. But in exhibiting that word, as any one may see by an inspection of his writings, he addressed the intellect, the heart, and the conscience of men,-employing apt illustrations, taken from familiar scenes or objects, in order to convey, to the minds of his hearers, a lively idea of the truth he was inculcating.

There is a declamatory style of preaching,-full of brawling exclamations, and of loud and noisy reiterating of truths generally believed, by a christian auditory,-which is by no means calculated to make any deep or permanent impression. The passions may indeed thus be lashed into excitement, through the mere contagion of human feeling, but no interest of heart, can long be sustained without an intelligent apprehension of truth. There must be an object. before the mind, to move the sensibilities. Sympathy, through the mere animal senses, may do so for a season: but it can operate very little longer, or further, than the exciting scenes and emotions which exist around. But when truth of an exciting character is introduced to view," and apprehended by the mind, it lodges an exciting power in the very soul itself. It follows the man wherever he

1. 1 Cor. ii. 1.

2. 1 Cor. i. 17.

goes, and developes itself in his thoughts, feelings, words and actions. It is essential, therefore, that there should be truth intelligently exhibited in the public preaching of the word. The rational nature must be addressed, as well as the passions. Something must be given to the mind, on which it may bestow its thoughts, and it must be clearly, plainly and intelligently exhibited, if we would either powerfully excite, or permanently influence the man.

When this is not done, and the passions are roused by other means, there is danger, not only of spurious conversions taking place, but also of securing wild and fanatical displays of feeling. For the rational principles of man's being, demand a reason for all powerful and long continuued emotion. We must justify it to ourselves in some way; and if there is not solemn truth to authorize and sustain it, there is great danger, on the supposition of its continuance, that selfish and malignant considerations-of which, the corrupt heart is so prolifie,-will soon give it the shape and colouring of fanaticism. The ministers of Jesus Christ therefore, do here, incur tremendous responsibilities. Let them beware of ignorance, of unmeaning declamation, and of rousing passion without the directing, and sustaining influence of truth. If inattentive to the rational principles of our nature, and negligent to prepare themselves, by prayerful study of the scriptures, for the faithful exhibition of truth, they may, ere ever they are aware, be found, through high and prolonged excitement, to have generated some noxious monster of fanaticism. This is deserving of particular consideration in times of revival, when the Spirit of God is extensively poured out. Not that we mean at all to justify the absurd, and ridiculous cry of fanaticism, as it bursts forth from the lips of infidels, formalists, and pharisaical professors, where religion, in any place, begins to be made a matter of deep personal feeling and concern;-but simply to caution