men; and by-and-by we may perhaps set aside the BIBLE ITSELF, as a thing that is antiquated and unfit for present use; and feel that we are just as much at liberty to make improvements in the doctrines of Christ and in the means of promoting his religion, as in the doctrines of chemistry or the art of printing. Brethren, do we not all shudder at any thing like this? Shall we not then conscientiously guard the interests of the church, and earnestly deprecate any thing like innovations upon the pure doctrines of the gospel, and the divinely appointed means of salvation? For myself, may I but have an assembly of immortal beings before me, all composed and still, listening to the words of eternal life, and may I thus have opportunity, uninterruptedly, to pour the light of Divine truth upon their minds, and while I simply, tenderly, and faithfully preach the word of God, may the Holy Spirit open their hearts to receive the truth in the love of it, and I will ask no more. May I but have the privilege of thus seeing the pleasure of the Lord prosper in my hands, and I will give him all the glory. And when the work is done, I will heartily rejoice if there was nothing of human invention interposed between the naked sword of the Spirit, which is the word of God, and the conquest of the heart. I will rejoice if nothing was interposed to turn off my eyes from that agency of the Holy Spirit which creates sinners

anew.

If any means are proposed which are not expressly authorized by the word of God, it is specially important to inquire, whether they are adapted to exert an influence corresponding with the holy nature of the Christian religion. The remark is already familiar to us, that strong temporary emotions may be excited without any lasting effect upon the temper of the heart. Persons may be powerfully wrought upon by a variety of means, and may be agitated and distressed, and then relieved and filled with transports of joy, and may for a time be so altered in their feelings and conduct, that it shall appear to themselves and to others that old things are passed away, and all things become new; and yet, after a while, they may show that their hearts have not been touched, and that these excitements have produced no more effect upon their character than a mighty wind produces upon the center of the earth.

But what is the value of any impressions on the mind, except those which involve a change of the heart, and thus lay a foundation for a religion that is solid and permanent? This is the kind of religion we are to promote-a religion which will be an incorruptible seed remaining in the soul-an inexhaustible fountain incessantly pouring forth its salutary streams-a well of water springing up into everlasting life. As ministers of Christ, we are to promote a religion which will stand against the powers of the world, and the powers of darkness; which will live and thrive even in a spiritual famine, because it derives its supply from the fountain of life; a religion, in short, which will last till death, and till the judgment day, and for ever. It is such a religion as this,

commencing in the renewal of the heart by the Holy Spirit, and ending in perfect holiness and perfect glory, which Christian ministers are to promote. And if you would learn what manner of preaching is suited to promote this solid and permanent religious character, just look at the plainness, the seriousness, the simplicity, the ardor, and the affectionate but fearless fidelity, which everywhere appeared in the preaching of Christ and the apostles. These are our examples. If we declare the truth as they did-pure truth, naked truth— unaccompanied by any incongruous human additions, we do what belongs to us, to produce, and what is suited to produce, a permanent effect. The truths of God's word are permanent-they endure for ever. Let these holy truths be

planted in the heart-the more simple the better--through the grace of God let them take hold of man's moral nature so as to control his affections, and the work is accomplished. The soul once dead in sin, is endued with a new spiritual life, which will be eternal as its author.

But there is still another point which I must not wholly omit. The great end of preaching is to glorify the author of salvation, and to make it manifest to all men, that the excellency of the power which accompanies the gospel in the conversion of sinners, is not of man, but of God. And what is the kind of preaching which is suited to do this? Can we glorify God by keeping out of sight that work of his Spirit, which turns men from their sins? Can we make the impression which the apostle made, that the excellency of the power is not of man, but of God, by perpetually thrusting into view the feeble power and the dependent agency of man, as though he were omnipotent, and by forgetting that God giveth the increase, and that he is all in all? If we would glorify God, we must constantly bring his glorious attributes and his saving works into clear view. We must give due prominence to the greatness of his power, and the riches of his grace in the conversion of sinners. Our success depends wholly on the blessing of God; and we have every reason to believe that He will bless that preaching most, which makes the work of his Spirit most conspicuous, and most highly honors his glorious name. For, "them that honor me I will honor, and they that despise me shall be lightly esteemed, saith the Lord."

"Would I describe a preacher, such as Paul,
Were he on earth, would hear, approve, and own,
Paul should himself direct me. I would trace
His master-strokes, and draw from his design.
I would express him simple, grave, sincere ;
In doctrine uncorrupt; in language plain,
And plain in manner; decent, solemn, chaste,
And natural in gesture; much impress'd
As conscious of his awful charge,
And anxious mainly that the flock he feeds
May feel it too; affectionate in look,
And tender in address, as well becomes
A messenger of grace to guilty men."

"I venerate the man, whose heart is warm,
Whose hands are pure, whose doctrine and whose life,

Coincident, exhibit lucid proof

That he is honest in the sacred cause.

To such I render more than mere respect,

Whose actions say that they respect themselves."

NATIONAL PREACHER.

No. 3. VOL. 8. NEW-YORK, AUGUST, 1833.

WHOLE No. 87.

SERMON CXLIX.

BY REV. RICHARD S. STORRS,
BRAINTREE, MASS.

UNSEARCHABLE RICHES OF CHRIST.

EPHESIANS ii. 8.—Unto me, who am less than the least of all saints, is this grace given, that I should preach among the gentiles the unsearchable riches of Christ.

To one, whose experience has not taught him what is meant by the "life of God in the soul," Paul's expressions of humility will savor either of extravagance or affectation. For, whether we judge of him by his native genius, his literary attainments, or the depth and fervor of his piety, he was unquestionably the greatest of the apostles. And yet, he speaks of himself as "unworthy to be called an apostle”—as "the chief of sinners"-and as unfit to be classed with "the least of all saints."

So deep and thorough was his self-abasement! for, in all this, he was sincere, and well knew that he deserved neither the applause of men, nor the favor of God.

And yet, when his apostolic character was assailed by false teachers (who would have broken down his influence), he was not backward to vindicate hin self from their aspersions. It was a character that he had assumed in obedience to God, and it was a duty he owed to God to maintain its dignity, and affirm himself to be "not a whit behind the very chiefest apostles." But while as a commissioned servant of the Most High, he would " magnify his office"-as a sinner, indebted to grace alone for salvation, he felt and acknowledged himself to be exceeding vile.

The most eminent saints have ever been distinguished for humility. Says one of the fathers-"Those boughs of the fruit-bearing tree that are most heavily laden, will hang the lowest; so, those Christians that most abound in the fruits of holiness, will be most humble. Agreeably to this, we find nowhere stronger expressions of self-abasement, than those from the lips of Abraham, Jacob, Job, Moses, David, Isaiah, and other patriarchs and prophets.

But he who brings forth no fruit unto God, carries himself erect through the world-proclaims everywhere his beneficence, his integrity, his tender compassion, and his prayers, and boasts of a thousand services that he VOL. VIII.-3

renders to God and to man, with as much self-complacency as if he had nothing to be ashamed of. But alas! he knows nothing yet, as he ought to know, either of his own heart, or of the grace of God, for he compares himself, not with the divine law-the only infallible standard—but with a standard framed by his own imagination. Hence his false judgment of his own character, and the character of others. Hence, to him, the apparent affectation or extravagance of the Christian's language, when he confesses himself a sinner, deserving only of death. He cannot comprehend it-he cannot believe it sincere.

But let him only consent to bring forth fruit unto holiness, and to serve God with half the zeal he serves the world, and the darkness in which he is enveloped will be dispersed, and he will understand both the cry of the leper, and the prayer of the publican.

I am not now to discuss the validity of the claim urged by the apostle to the honor and authority of an ambassador for Christ; nor to vindicate the commission under which he carried the glad tidings of the gospel to the gentiles. He wished it to be understood distinctly, that he did not preach without authority-nor extend his labors beyond the pale of the ancient church, without positive instructions to do so. And he labored much to establish these points, because his character was traduced by those who envied his success, or were hostile to the truth.

But my wish is to direct your attention to the chief theme of his preaching a theme never to be exhausted—and not fully to be comprehended by finite minds, while eternity endures

THE UNSEARCHABLE RICHES OF CHRIST.

Though the glories of the plan of redemption are incomprehensiblewe are not forbidden to draw near, and look into them. Angels are our fellow-servants; and desires that angels indulge are not unlawful to us.

The unsearchableness of these riches will appear, if we consider, I. Whose they are: II. Their nature: III. Their extent: IV. The manner of their communication.

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I. Whose they are. We know that " in Christ are hid all the treasures of wisdom and knowledge.' We know that "in him dwelleth all the fulness of the godhead bodily:" that "he is the head of all principalities and powers, of all might and dominion, and of every name that is named, not only in this world, but in that which is to come." We know that" by him all things were created that are in heaven and that are in earth, whether they be thrones or dominions, principalities or powers--all things were created by him and for him--and he is before all things, and by him all things consist."

Until we are able to comprehend the infinite perfections of the Creator, we shall not be able to explore the riches of Christ. "Can any by searching find out God? Can any find out the Almighty to perfection?" But Christ is God-over all--blessed for ever!

Elsewhere, the "riches of Christ" are denominated "the riches of his goodness;" and it is with peculiar emphasis that the compassion and grace of Christ are styled "unsearchable." For who can fathom the love of Jesus! Who can scan its heights, or explore its depths, or measure its length and breadth? All other love is finite-this is infinite: all other love is inspired by some deserving object-this is self-originated, and

seeks the happiness of the ill-deserving. Surely "it is love that passeth knowledge!"

God so loved the world--a world dead in trespasses and sins-that he gave his Son, his only-begotten and well-beloved Son, to die for its re demption! And his Son so loved the world, that he gave himself to the accursed death of the cross for our deliverance from everlasting condemnation!

Had the world for ever sunk under the load of its guilt, the glory of God had not been tarnished, nor his happiness diminished: for his entire independence precludes the possibility of injurious results to his government from the just punishment of offenders. Nor was he under obligations, arising from the relations in which his rebellious offspring stood to him, to show them favor. By throwing off their allegiance, and putting themselves in array against him, they had annihilated every claim on his forbearance. And when he devised a scheme of mercy, and proceeded to put it into execution, he displayed those "riches of goodness," which not the most enlarged of created minds can comprehend. Truly, here is an ocean without bottom or shore--here is love, whose riches are "past finding out." Consider,

II. The nature of these riches. By this, I mean, their influence on human character, and the relation they bear to human happiness. "Christ is made of God unto us," saith the apostle-" wisdom, righteousness, sanctification, and redemption."

He is the prophet of the world-he delivers men from their ignorance, acquaints them with the true character of God, the spirituality and extent of his law, their own fallen state, the relation in which they stand to their Creator, and the duties they owe to him, and to each other. He makes them know the insufficiency of their own works of righteousness, to secure their salvation--the necessity of a new birth—their dependence on the sovereign mercy of God-and their inevitable condition after death, if found impenitent.

On all these subjects, Christ is the only true and authoritative teacher, and the world is in darkness in regard to them all, wherever his instructions are not enjoyed.

He is the great atoning sacrifice of the world. A conviction is very deeply wrought in the human mind everywhere that some satisfaction must be made to God for sin. Hence, the pagan submits to bodily torture, or destroys the children of his body, and perhaps lays down his life. Hence the follower of the false prophet denies himself many coveted luxuries -performs a long and dreary pilgrimage to Mecca, and submits to various penances and mortifications. And hence the nominal Christian repeats his devotional forms, observes his fasts, endows religious establishments, purchases indulgences, and calls for the "extreme unction"-all to render God propitious!

But, saith the apostle," Christ is the propitiation for our sins; and not for ours only, but for the sins of the whole world." By the shedding of his blood, he hath wrought out a righteousness which God can accept, and in virtue of it, treat as holy all who believe. "Without the shedding of blood, there is no remission;" and, "that he might sanctify the people with his own blood, Jesus suffered without the gate." "He was offered,