one special doctrine of Christianity, as we should call it; nor in the Epistle of St. James is there found one word respecting the doctrine of the Atonement; but if we take this sermon or this epistle, and simply work out the truths therein contained-tell us, are we not thereby preaching Christ? To preach goodness, mercy, truth, not for the bribe of heaven or from the fear of hell, but in the name of God the Father, is to preach Christ.

Once more: the expression preaching Christ implies preaching truth in connection with a person; it is not merely purity, but the Pure One; not merely goodness, but the Good One, that we worship. Let us observe the twofold advantages of this mode of preaching: first, because it makes religion practical. Some of the Greek teachers were also teaching purity, goodness, truth; they were striving to lead men's minds to the First Good, the First Fair. The Jewish rabbis were also endeavoring to do the same, but it is only in Christ that it is possible to do this effectually. Christian brethren, it is only in Christ that we find our ideal realized. There are times when a dark skepticism envelops our hearts; we turn to the world, and find that all is selfishness there; we turn to our own hearts, and there we find only pollution and corrup tion it is when we turn to the Perfect One, we feel that God has once been upon this earth within the limits of humanity, it is in "God manifest in the flesh" that goodness becomes possible. The second advantage in preaching Christianity in connection with a person is, that it gives us something to adore, for we can adore a person, but we can not adore principles.

Lastly, to preach Christ is to preach the doctrine of surrender to the will of God. The religion of Christ has been well called the religion of Divine Humility. St. Paul would not preach Christ the conqueror, but Christ the crucified, Christ the humble. You may know a man when once you know what it is he worships. The apostle was surrounded by all the wisdom and beauty and glory of Corinth, and yet he could turn away and declare his determination of knowing nothing but Jesus Christ and Him crucified. There was but one thing before which his heart was prostrated in deepest adoration, and that was the loving, humble, crucified Man of Nazareth. This is Christianity; love to God and love to man, that surrender of self-will through life and death which marks the whole existence of the Redeemer.

We are, in the second place, to consider the results of this teaching on the several classes of his hearers. To the Jew it was a stumbling-block, something over which he could not

pass; the Jew could not receive the Gospel, unless accompanied by signs and miracles to prove that it was from God. To the Greeks it was foolishness, for the apostle spoke to them as an uneducated, uncultivated man; and they missed the sophistry, the logic, and the brilliant eloquence of their professional orators. Neither could they see what advantage his teaching could be to them, for it would not show them how to form a statue, build a temple, or make a fortune, which things they looked upon as the chief glories of life. But there was another class on whom his words made a very different impression. They are those whom the apostle describes as "the called." To them Christ was the power and the wisdom of God. He does not mean to assert here the doctrine of an arbitary Election or Predestination; on the contrary, he says that this calling was in respect of inward fitness," believing," and not of outward advantages. "Not many wise men after the flesh, not many mighty, not many noble, are called." God prepares the heart of man for the reception of the Gospel-that is God's blessed plan of election.

H

LECTURE VI.

1 CORINTHIANS ii. 1-7.

THE subject of the apostle's ministrations at Corinth has already been defined. We found that it was Christ crucified, and we endeavored to explain what was meant by this expression. Here again, in the second verse of the second chapter, we meet with the same resolve of St. Paul's-" not to know any thing among them save Jesus Christ, and Him crucified."

Our attention can not be drawn too often to the distinction between preaching Christ crucified and the crucifixion of Christ. You are aware that it is said by some that the Gospel is not preached unless the crucifixion be named. Now the apostle did not preach that; but he preached Christ-Christ the Example-Christ the Life-Christ the Son of Man-Christ the Son of God-Christ risen-Christ the King of Glory.

But ever and unfailingly he preached that Christ, as a humbled Christ crucified through weakness, yet living by the power of God. Because obedient unto death, therefore God also had highly exalted Him. Christ crucified, in opposition to the idea of Christ the Conqueror, or Christ the

Philosopher; by preaching which he might have won both Jews and Greeks. We will consider the spirit or tone in which St. Paul preached.

And first, it was in a decisive tone of personal conviction. It was "the testimony of God." It was not an opinion. Observe he does not say, "I think so," but "God says so." So, in writing to the Galatian Church, he says: "But I certify you brethren, that the Gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ."

St. Paul was no hired teacher-not an official expounder of a system. He preached what he believed. He felt that his words were eternal truth, and hence came their power. He preached ever as if God Almighty were at his side.

Hence, too, arises the possibility of discarding elegance of diction and rules of oratory. For it is half-way towards making us believe, when a man believes himself. Faith produces faith. If you want to convince men, and ask how you shall do it, we reply, Believe with all your heart and soul, and some soul will be surely kindled by your flame.

Secondly, it was in a spirit of self-abnegation. "I determined to know nothing save Jesus Christ, and Him crucified." He was entirely emptied of all reflex references to self. There were no side-glances at his own prospects, his own reputation, his own success. And this sincerity and self-forgetfulness was a source of power. It was so with the Baptist, who declared of Christ: "He must increase, but I must decrease." I said last Sunday, that in any work which is to live, or be really beautiful, there must be the spirit of the Cross. That which is to be a temple to God must never have the marble polluted with the name of the architect or builder. There can be no real success, except when a man has ceased to think of his own success. A man is truly saved only when he has ceased to think of his own salvation.

Thirdly, it was a spirit of personal lowliness. "I was with you in weakness, and in fear, and in much trembling." PartÏy, this refers to his bodily infirmities and personal disadvantages; but partly, too, it means deep humility and unaffected modesty. For the expression "fear and trembling" can not have reference to his bodily infirmities.

Now, remember who it was who said this-the bold, daring St. Paul, whose soul was all of flame, whose every word was a half-battle, who stood alone on Mars Hill, and preached to the scoffing Athenians "Jesus and the Resurrection." How little they who heard his ponderous sentences could have conceived that "weakness, and fear, and much trembling" of the invisible spirit!

But again: see how this tells on the tone of his ministry. St. Paul did not begin with asserting his prelatical dignity and apostolical authority. He began with declaring truth, and that "in trembling." Then, when men disputed his right to teach, he vindicated his authority, but not till then. And this is a lesson for modern times. The Apostolical Succession is not the ground on which we can claim to be the Nation's teachers. It is true for Order-but not for Truth. Each minister must prove his apostolical succession by apostolic truthfulness, sincerity, and courage-as St. Paul proved his-and by his charity, and by his Christlike meekness. "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.

The test of his truthfulness being "in demonstration of the spirit and of power."

NOTE.-Hebraism, Rom. viii. 21. "Glorious liberty." What is meant by "powerful spirit ?"-Proof.

THE two former chapters of this Epistle refer to St. Paul's ministry while at Corinth, where there existed a church made up of very peculiar elements. The first of these was Roman, and composed of freedmen, through whose influence society became democratic. The second element was Greek, refined, intellectual, inquisitive, and commercial, and this rendered the whole body restless, and apt to divide itself into parties. In addition to these was the Jewish element, which at this time had degenerated into little more than a religion of the senses. From all this there arose, first, a craving for an intellectual religion-appealing merely to taste and philosophical perceptions. But St. Paul refused to preach to them eloquently or philosophically, "lest the Cross of Christ should be made of none effect." St. Paul knew that the human heart often rests in eloquent expression of religious sentiment, instead of carrying it on into religious action. For strong feelings often evaporate in words. Strong expressions about self-sacrifice or self-denial, about a life sustained high above the world, often satisfy the heart, and prevent it from rising to the grace talked about; whereas Christianity is not a Creed, but a Life, and men who listen to a preacher only to find an intellectual amusement, or pictures of an

ideal existence, are not thereby advanced one step nearer to the high life of a Christian.

Secondly. From the Jewish element there arose a craving for a religion of signs; and St. Paul refused to teach by signs. He would not base Christianity upon miracles, or external proofs; because truth is its own evidence, and the soul alone must be the judge whether a truth is from God or not. Miracles address the senses, and the appetites of hunger and thirst; and it were preposterous to say that the eye, the ear, or the touch can determine accurately of Divine truth while the soul can not; that the lower part of our nature is an unerring judge, while the soul alone is not infalli ble in its decisions. For "the natural man (understandeth) receiveth not the things of the Spirit of God; for they are foolishness unto him." "Howbeit we speak wisdom among them that are perfect, yet not the wisdom of this world, but the wisdom of God, which is hidden in a mystery."

A third consequence of this peculiar constitution of Corinthian society was its party spirit. This arose out of its democratic character. Faction does not rend a society in which classes are indisputably divided beyond appeal, as is the case in Hindoostan. Where superiority is unquestioned between class and class, rivalry will exist only between individuals. But where all are by social position equal, then there will be a struggle for superiority; for in God's world there is not one monotony of plains without hills, nor a human society on one dead level of equality. There is an above, and there is a below. There are angels, principalities, powers there; and here orders, degrees, and ranks. And the difficulty in social adjudicature is, to determine who ought to be the leaders, and who are to be the led; to abolish false aristocracies, and to establish the true. Now, to say that this is what men aim at, is to say that dispute, faction, party spirit, animosity, must exist till that real order is established which is called the kingdom of God on earth; in which each person is in his right place, and they only rule. who are fit to rule. To-day, therefore, our subject will relate to this third consequence; and I shall speak of St. Paul's spiritual treatment of the Corinthian Church whilst in a state of faction.

I. His economic management of truth.

II. His depreciation of the Human in the march of progress, by his manifestation of God in it.

I. His economic management of truth.

I use this word, though it may seem pedantic, because I