Gospel: Christ, by his death, takes away the guilt of man, and the Holy Spirit sanctifies the heart. Faith is required on the part of man; and this faith is employed by these Divine Agents as their instrument in effecting their own gracious designs. Hence the Gospel itself is said to be the means of salvation.

There are, therefore, several essential points in which the Gospel may be said to consist; and these I shall endeavour clearly, though briefly, to explain. They respect the state of man by nature; his state as renewed by Divine Grace; and the means by which this renovation of the soul is produced.

The whole economy of the Gospel evidently supposes man to be in a state of sin and guilt, under the just displeasure of God, and incapable of extricating himself by the exertion of his own powers; and it implies that no other means have been provided by God for the salvation of man; every law of God being too pure and holy to be sufficiently kept by human weakness. Man being in this state of ruin, we are informed by Revelation, that it hath pleased God, in great compassion, to appoint a Saviour. He hath sent his own beloved Son to take upon him our nature, and to make atonement for our sins. He hath likewise sent his blessed Spirit to testify of this Saviour, and to communicate the benefits of his salvation to the souls of men. Through this Saviour men are to be restored to the Divine favour, and hereafter to be made partakers of the kingdom of heaven. In the mean time, through the influence of the Holy Spirit, they are to be prepared for this heavenly state by the renewal of their souls in holiness, by the mortification of the body of sin, by their growth in grace, and their conformity to the Divine image.

Such is the general outline of the Gospel. To "preach the Gospel," is to make known these truths to men: it is both to declare them in a full and perfect manner, and to enforce and apply them in all their bearings to the consciences of the hearers.

From this brief statement we may form some general judgment on the subject; but, in order to give it additional clearness, I shall proceed to shew what it is not to preach the Gospel.

We do not "preach the Gospel," if we represent man as in a state different from that which the Gospel supposes. If we do not describe him as fallen and corrupt: if we do not speak of him as yielding to the power of sin, and therefore obnoxious to the just displeasure of a holy God: we give a false view of the subject,--such a view, indeed, as wholly supersedes the grace of the Gospel.

Again: If, allowing the corrupt state of the human race, we assert that there is sufficient power in man to restore himself by his own exertions, without referring him to the grace and power of God, we do not "preach the Gospel." This is to render the sanctifying influences of the Holy Spirit unnecessary. The philosophers of old did not "preach the Gospel;" for they pointed out no other means of reclaiming man than the wisdom of his own reasonings, and the energy of his own exertions.

Further: If we so exalt the merit of any righteous acts which man can perform, as to suppose them sufficient to counterbalance his transgressions, and to render him acceptable in the sight of God, we do not "preach the Gospel:" for thus also we make the Cross of Christ of none effect. This was the error of the Jews: they had a zeal for God, but not according to knowledge: for being "ignorant of God's righteousness, and going about to establish their own righteousness, they did not submit to the righteousness of God."

Again: If we represent Christ as only an example to mankind, and not as making atonement by his blood for sin: as being a mere man, and not as the "only begotten Son of God," who came down from heaven to become our Redeemer; we do not "preach the Gospel." For "great is the mystery of godliness"-that is, of the

Gospel-"God was manifest in the flesh, scen of angels, received up into glory."

In like manner, if we do not insist that the great end of Christ's coming in the flesh was to purchase to himself a holy people who should be zealous of good works, to enable them to escape the corruptions of the world, and make them partakers of a divine nature, we do not "preach the Gospel:" for we overlook the very design of Christ in coming upon earth.

In a word, if we represent man as in no need of a Saviour, or if we ascribe to him the ability to deliver himself; if we leave Christ out of our view, or substitute any thing in the place of his meritorious death, perfect righteousness, and prevailing intercession, or if we do not insist on the necessity of the sanctifying influence of the Spirit; we evidently do not preach the Gospel: we do not glorify Christ, or exalt his Spirit as we ought: we give false views of the state of man, and therefore fail in rightly preparing him for eternity.

In the several cases I have mentioned, the Gospel may be justly said not to be preached at all; because either some doctrine opposed to it is introduced, or some essential part is omitted.

But the Gospel may also be preached imperfectly, and may thus fail, in a considerable degree, of fulfilling the great ends for which it was designed.-This is the case when the several points already stated, as characterising the Gospel, are not exhibited in their full and proper proportions: when either a clear view of the whole is not given, or a distorted image of it is presented; when one part is unduly magnified, and its connexion with the rest is not distinctly shewn; when the outline is not properly filled up; when the points, more peculiarly applicable to the circumstances of the hearer, are not brought forward; or when a close and direct application to the conscience is omitted.

We have hitherto described the mere outline of the Gospel, an outline which it requires much knowledge

and wisdom to fill up. Some further detail, therefore,

is necessary.

The Gospel in itself is plain and simple: it professes to be so. It was intended for the poor and unlearned; and therefore, if not plain, must be useless. It was given by God, in all whose works a noble simplicity bespeaks the perfection of the Creator. It was delivered by Christ and his Apostles, who professed to come "not with excellency of speech," or worldly wisdom, but with plainness; and indeed they were the very models of simplicity in all their discourses. However high may be the subjects, they are so simplified by the strong and artless representations of the inspired writers, that "he who runs may read." Moreover, the Holy Spirit is promised to enlighten the ignorant. In short, so intelligible has the Gospel been rendered, that nothing is required but a humble and teachable spirit, a diligent attention to the Sacred Oracles, and earnest prayer to the Giver of all wisdom for his illumination.

But though the truth is thus sufficiently manifest to those who are duly prepared to receive it, there is in men an unhappy blindness of mind, a perverseness of judgment, a corruption of heart, and a regard to worldly interest, which render him incapable of discerning spiritual objects in their true form and just dimensions, and according to their real beauty. Hence it is that even the professed Ministers of the Truth, with the same documents in their hands, with the same words of our Lord, and the same writings of the Apostles before them, have often differed so materially from each other in the character of their discourses, that plain and illiterate men have been greatly perplexed, and have been at a loss to know what was the Gospel.

Some preachers, for instance, have dwelt almost entirely upon the evidences in favour of Revelation. This is, unquestionably, to give a very imperfect view of the Gospel; for, however important it may be to establish these evidences in their full force, this cannot

be considered as constituting the whole, or even the chief part, of the message of the Christian Minister.

Others have been copious in describing the duties of man, and the obligations of morality; while they have very feebly urged, and very sparingly explained, those doctrines which constitute the only foundation of Christian practice; while they have left too much out of sight that Saviour by whose blood alone we can be cleansed from our iniquities.

Others, sensible of this error, have fallen into an opposite extreme. On points of doctrine they have sufficiently dwelt; but of Christian practice they have spoken only in general terms, and without adequate explanation.

Others have failed through want of a pointed application of the truths they have delivered. They may have stated the grand doctrines of Scripture, but not in a way to interest their hearers. They have propounded them as speculatlve points; as if a cold and heartless knowledge of the truth could be effectual for salvation. The animated appeal to the feelings, the close application to the conscience, the tender address, as of a father to his children over whom he tenderly watches, have been wanting; and thus their preaching has been unfruitful.

Another error has been that of not sufficiently filling up the outline. It is the business of the preacher to bring general truths to bear upon individual cases. It is not the constant repetition of the same form, even of sound words, which can be styled a complete delivery of the truth. The truth must be distributed into particulars; it must be amplified; it must be variously elucidated; it must be brought home to the consciences of the hearers, to their lives, to their several trials, to their peculiar circumstances; so that they may clearly and fully understand it. The preacher of the Gospel is to be as the "householder, who brings things new and old out of his treasury:" he is "rightly to divide the

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