We can scarcely avoid believing, (and I know not why we should,) that the apostle must have been an admiring student of the orator, such parallelisms do we find; as, for example, St. Paul's vindication of his state and manner of life, against the accusations of his enemies in his speech before Agrippa, with the opening of Demosthenes' defence against the slander of Æschines, in the Oration on the Crown. The turn of thought is precisely the same, nor is the language wholly unlike. The eleventh and the beginning of the twelfth chapter of the Hebrews is a most successful expansion of the same appeal to ancestral glory and example, the same summoning of a great cloud of martyrs, that is made in the famous adjuration by those who fell at Marathon, at Platæa, at Salamis and Artemisium.

An Orator. It may be thought by some, that St. Paul should be regarded rather as a writer than an orater, from the fewness of his recorded speeches; though even they are sufficient to establish his right to the name, when we see an imperious heathen trembling before him, a luxurious and half apostate king almost convinced, and a whole city doing him homage as the god of speech. But we do not confine ourselves to his spoken addresses. His epistles, with few exceptions, are orations, exordium, argument, inferences, application, and peroration. It is the soul of an orator dictating to the scribe. He seems to have the churches before him. He calls to them by endearing names; he appeals, he beseeches, he soothes, he exclaims, he denounces, he weeps, as though they heard and saw him. We can imagine his very gestures as he walked the floor of his prison room, and his young secretary inscribed with rapid pen his glowing words. Indeed, his example is the more useful to us.

His Dignity. Most unworthy, then, of our place, is that shame-facedness of manner, that obsequious, whining, deprecatory tone, which so often makes the preacher appear like a cringing beggar or a whipt child, and excites contempt for the very truth he dishonors. What! are we ashamed of the gospel of Christ? Do we shrink from the reproach of the cross? Need we make such feeling excuses for being honest? Is there any thing in religion to make its advocate "hang down his head like a bulrush," or that requires him to sing out his sermon through his nose to a very bad tune? What have we to fear from men? Should not love for them cast out fear? Was it thus Paul spoke before his

judges? or Peter or Stephen before the Sanhedrim? or the noble martrys at the stake? Was it thus that Calvin, and Luther, and Zwingle, prevailed? If we tremble, as tremble we should, let it be at the awful presence in which we stand, the accountability we are under, the life or death hanging upon our lips. If we weep, or our voices falter, let it be in sympathy with our Master's sorrows, the exquisite tenderness of the Spirit's promise, the deep anguish of wounded souls, the unspeakable misery of the lost, the dishonor done to God's holy name. The source of such passion ennobles it, dignifies its expression, and carries with it the hearts of our hearers. Any meaner cause of emotion degrades our minds, and makes us contemptible, if not ridiculous. No wonder that men respect the ministry so little-they show so little respect for themselves.

Not Obscure. Some call our apostle obscure, involved, irregular. They do not know him. Happy were we, could we so err with him. His eloquence is no shallow, babbling brook, no stagnant pool, but a broad, deep, rapid river, with the winds of the Spirit sweeping its waves, that break dazzlingly in the beams of the sun of righteousness, but the waters are pure as the fountain of God, and bear to the ages to come the manifold wisdom of his grace. Stand on the bank, and it sweeps by too swiftly to reveal its depths. Launch boldly on its tide, and you shall be borne onward to God and glory.

Energy. It is painful to know that such a perversion of the true style for the pulpit has been much attempted of late, especially by wandering preachers bent upon getting up immediate excitement, rather than permanent usefulness. In some instances, they have played downright farces in the house of God. Ludicrous and low familiarities have been put into the mouths of supposed persons; nay, the devil has been called from the pit, the glorified saints from heaven, even (horribile dictu) the Holy God himself, to play parts in the wretched scene. Miserable preachers! miserable men! how dare ye thus trifle? How dare ye thus blaspheme? "It awakens attention." "It impresses." "It is successful in doing good." Impressive! Successful! O, thou holy, solemn Jesus! Can a soul that has resisted thy love, thy tears, thy pangs, thy dying cries, be laughed into repentance?

An energetic speaker will sometimes exclaim with great effect. Garrick declared that Whitefield's "Oh" was more impressive than it was possible to imagine.

BY REV. B. SLIGHT,

OF THE WESLEYAN METHODIST CONNEXION, CANADA CONFERENCE.

THE UNSEARCHABLE RICHES OF CHRIST.

The unsearchable riches of Christ. Ephesians iii. 8.

THIS is the most lofty and sublime of all St. Paul's epistles, both as to its style and sentiments. To enter fully into its spirit, we must consider the character of the people to whom it was written. The Ephesians had a passion for literature; and the most flourishing sects of philosophy had been or were settled at Ephesus. Any writer would have been utterly disregarded, who had treated his subject loosely. He, therefore, uses extraordinary caution in writing to them, and exhibits the most weighty truths of the gospel in the most impressive manner. The epistle is full of the most sublime doctrines, contains noble sentiments, and is couched in a style very elevated. It is thought by Dr. Goodwin, that it is designedly the most important epistle in the New Testament; that, as the Ephesians had burnt all their curious books of magic, the Spirit of God gave them the best book in return; a book incomparably more valuable than any they had destroyed. His design was to give them more exalted views of the love of God, and of the dignity and excellency of the Lord Jesus Christ. He exhibits the gospel church, which was regarded by philosophers in general in

a despicable light, as connected with principalities and powers in heavenly places; as founded by him who, in his original glory and power, created all things; and who, after his humiliation, as Meditor, is set at God's own right hand, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and as constitued of this illustrious being, considered as the head, and of individual believers, as members forming his body. Grace is the theme -grace applicable to their past destitute and wretched state, and to their present happy condition. The consideration of the unmerited favor bestowed, and of the exalted privileges flowing from it, extorts his thanksgiving in rapturous effusions of praise: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ."

From a review of this distinguishing grace, and of those invaluable privileges, he insists upon the absolute necessity of holy walking conformable thereto. To the enforcement of this subject, in its various departments, the latter chapters of the epistle are devoted. It is an inference exceedingly natural and just, and one at which he always arrives. It is an inference which will be suggested to every gracious heart.

"Wherefore to him my feet shall run,

My eyes on his perfections gaze;

My soul shall live to God alone,

And all within me shout his praise."

The words of the text are introduced by the apostle, as constituting the theme of his ministry-of that ministry which was especially committed to him by Jesus Christ, as an instance of a great favor bestowed upon him, although, in his own estimation, utterly unworthy of it. He considered it a mark of the highest regard, that he, who had been a blasphemer and persecutor, should be allowed and appointed to preach Jesus Christ. Any man called to preach the gospel, has a special favor conferred upon him by the Head of the Church, even although by his vocation he may be doomed to a comparative state of poverty, and although he may be thereby exposed to the most imminent peril and danger. It is an employment of the highest honor and privilege, of which the greatest scholar, the brightest genius, and the most accomplished orator might esteem himself unworthy. Yea, angels might envy the employment of the gospel minister.

They, as far as

permitted, gladly minister to the heirs of salvation; but with what alacrity would they engage in unfolding and applying this infinite. provision. A proper apprehension of it will not tend to puff us up; but, on the contrary, when we reflect how unworthy we are to be instruments in so high and so holy a work, and how defectively we have labored in it, it will rather tend to humble us, and to induce us, unfeignedly, to echo the apostle's words, "unto me who am less than the least of all saints, is this grace given, that I should preach the unsearchable riches of Christ."

But why select a text which is professedly beyond the reach of human definition; why attempt to describe that which is indescribable; why speak of that which is unspeakable? These predications are made only in respect to the full extent of the subject. The eye cannot penetrate illimitable space, yet it may discover in the vast immensity flaming suns, and mighty worlds, the contemplation of which fills the mind with ideas of sublimity. We cannot count an infinite series, yet, by a certain method, we may arrive at a summation of the series. So, in contemplating these riches of Christ, which are unsearchable, we may fix upon some tangible, definite, and substantial blessedness applicable to us; we may be led to extend our vision; our faith's capacity may be enlarged; our energies may be aroused; we may be led to avail ourselves of every thing suitable to our want and destitution. We have, therefore, here,

I. A PROPOSITION TO BE EXPLAINED.

II. A TRUTH TO BE APPLIED.

Let us, then,

1. ENDEAVOR TO EXPLAIN THE PROPOSITION.

The words of the text, forming part of a sentence, contain the matter of a proposition, but reduced to that form they would stand thus, "The riches of Christ are unsearchable." We shall notice. both the subject and the predicate the riches of Christ—and that they are unsearchable.

I. THE RICHES OF CHRIST.

1. They are comparatively, or rather incomparably rich.

This is the manner in which the sacred writers treat the subject. The apostle remarks, "Ye are redeemed, not with corruptible things, such as silver and gold, but with the precious blood of Christ." The most precious earthly treasures are regarded as mere chaff, offal, dung, and dross, when put in competition with his price