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can properly be said to belong to the knowledge of Christ , * and him crucified . . In such an opinion I recognize a very common mistake—rthat to preach Christ consists exclusively in preaching about him ; and that , especially , to preach Christ crucified , is to preach the doctrine of a certain mysterious efficacy in his death . T confess I have not so learned Christ . I acknowledge , indeed , that both the life of Christ and the death of Christ are important subjects of Christian preaching . And even in connexion with this subject alone , I would maintain that there is laid open a wide and fruitful field of meditation . But , at the same time , I contend that to limit the excursions of the mind to this field , ample as it is , would be doing injustice both to the mind itself , and to the gloriously comprehensive genius of Christianity .
. To preach Christ is not merely to preach about Christ . Though this alone is a theme not soon exhausted , though there is not a passage in his history , nor a feature in his character , on which the Christian preacher may not profitably discourse , and both preachers and hearers , with advantage , repeatedly meditate—yet I claim for the words a more extensive meaning . I claim , in fact , the whole world of God ' s providence and moral government , all nature together with all scripture , as within the province of the Christian preacher . ; „
For while he is determined not to know any thing save Jesus Christ , and him crucified , not to teach any doctrines but those of Christ , not to have any objects but those for which Christ , both lived and died ; he is riot forbidden to bring whatever confirmation he can of Christian doctrines from the works as well as the word of God , from the moral constitution and government of the world , from the condition and wants of man , from the preparation which the great Author of all truth would doubtless make in the human mind for its reception . He is not forbidden to suit his language in defence and recommendation of the truth to every rank , situation , and circumstance of men—to become in this way , as Paul did , all things to all men , if by any means he can gain their attention and win them over to Christ . To the learned he may shew how all the treasures of Heathen morality are made poor by comparison with the riches that are in Christ . To the wise he may shew how all true wisdom and sound philosophy are included in the principles of Christian conduct . To the ardent and imaginative , he may speak of the lofty hopes which are encouraged , the glorious prospects which are revealed , the noble and lovely characters which are formed by the Christian spirit . .. ... ¦ „ . For what did Christ live and die ? Was it not to reconcile man to God ?
Why , then , he is truly preaching Christ who leads men to see in the works of God thte character which Christ saw there , to hear speaking from earth and heaven the voices of fatherly care and providence which he heard there , to praise God for his goodness , and to love him for that mercy which endureth for ever . ; For what did Christ live and die ? Was it not to redeem men from their
iniquities ? Why , then , he is preaching Christ who makes men see the evil and hateful nature of . sin , who teaches them the love and pursuit of whatsoever things are honourable , just , virtuous , and of good report ; who teaches them to prjze , above all other pleasures , those of an instructed understanding , a pure heart , and . an approving conscience . For what did Christ live and die ? Was it not that he might leave menthe example of an unwearied , an invincible love , and that they might learn .
Untitled Article
Preaching * Christ . 661
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1829, page 661, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2576/page/61/
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