were all thrown open, adorned with garlands, and filled with clouds of incense and the richest perfumes.

Such then are the customs and circumstances from which the beautiful and striking imagery of our text and context is derived. The term in the 14th verse, which we read "causeth us to triumph," should rather be rendered actively; for the Apostle's true meaning is plainly this: Now thanks be to God who always triumpheth over us in Christ-leading us about in triumph, as it were, in solemn procession, like "captives at his will," and shewing us everywhere as the monuments of his grace and mercy.' This is no unimportant variation from the ordinary and inaccurate misconception of the passage. Instead of representing the apostles as triumphing, it exhibits them as rejoicing to grace the triumphs of their victorious King, and to swell the train of prisoners of the Lord. Whilst, by this allusion, the inspired writer conveys the complete satisfaction which it afforded them to have their every thought and purpose brought into perfect and passive captivity to the obedience of Christ, the text advances with the train of illustration, and expresses their delight at being also honoured as the active instruments of diffusing the knowledge of his name. • Whether at Troas,' he seems to say, ' or Macedonia, or elsewhere; God maketh manifest the savour of his knowledge by us in every place. "For we are unto God a sweet savour of Christ, in them that

are saved, and in them that perish: to the one we are the savour of death unto death; and to the other the savour of life unto life." This "sweet savour" refers to the fragrant incense, chaplets, and perfumes, which were so profusely lavished on the occasions in question. Such a savour, he intimates, attended their ministrations in every place. And here, my brethren, the subject opens before us-teaching us that, whilst this was uniformly the result as regarded God's acceptance of their labours, the effects were variable as respected those amongst whom they laboured. To God they always proved "a sweet savour of Christ"-whilst, to the hearers of their message, they became, in some cases, a savour of death unto death; and in others the savour of life unto life." These two ideas, it may, I trust, be profitable to develope and apply.

66

i. It will be observed, that the Apostle speaks of himself and his brethren as being, under all circumstances, "a sweet savour unto God." And mark especially, how this is accounted for. Wherever they went, they were enabled to make manifest the savour of the knowledge of Christ. This it was which rendered their ministry "a sweet savour unto God." To Him, no less than to all who believe in his Son, the name of that Son is "as ointment poured forth." The Gospel, too, as containing the record which God gave of his Son, is also unto him as an odour of a sweet smell. And hence those chosen servants who were the appointed instruments for diffusing the knowledge

of Christ, were acceptable in his sight as they that scattered the most exquisite scents, and steeped the air with perfumes. Brief as are our notices of apostolic preaching, we have abundant evidence that "Christ was all and in all" in its discourses. "We preach not ourselves, but Christ Jesus the Lord." "I determined not to know anything amongst you save Jesus Christ and him. crucified." Such was their constant profession, and such their consistent practice. Christ and his unsearchable riches-Christ in all his officesChrist and his free and full salvation-these were the subjects of their constant inquiry-the groundwork of their own experience—the theme of their entire ministry. Teachers there were at Corinth, (and heady, highminded disciples to flatter and follow them,) who professed to have attained to larger discoveries and more enlightened views respecting the doctrines and mysteries of the Gospel, than had the blessed Apostle himself; but from none had so sweet "a savour of Christ" ascended with such acceptance unto God. The Apostle felt conscious of this; and it was to him a source at once of confidence and consolation. Witness his declaration in the verse immediately following the text: "For we are not as many which corrupt (or adulterate) the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ." The like confidence and consolation may be realized by every faithful minister of the same truths. And oh how unspeak

able the blessedness when buffeted by persecution, sickened by disappointment, and wearied by fruitless labour, to be able to say-'we are still "a sweet savour" unto our God. A crucified Saviour has been upheld and magnified; and sure we are that the odour of that name can never be wasted; for whatever may be its effects upon men, its sweetness is always dear and grateful to our Father and his Father.'

With the most humble and grateful sense of the grace which alone has enabled me to be faithful, I feel it right to declare, to the glory of that grace, that I have been permitted to experience the confidence and consolation referred to. Many a time it has cheered me. It supports me still. To my dying hour I am bound to mourn, in deepest selfabasement, over mixed and unsanctified motives, over much neglect, over many infirmities, over countless inconsistencies. For these I would earnestly implore the Lord to pardon me; and most sincerely do I beseech your forgiveness also. But, on the other hand, to my dying hour, I am bound to thank God, and bless his holy name, that he hath condescended to make manifest the savour of the knowledge of Christ by me in this place, and that, chief of sinners though I be, less than the least of all saints, yet even to such an one, this grace has been given, to be unto him "a sweet savour of Christ."

ii. Whilst, however, this is the uniform and unvarying result of a faithful ministry, as regards its

acceptance with God, the text intimates that there is a wide and momentous diversity in its effects upon different classes of men. God," says the Apostle, "a Christ." We are so in every

"We are unto

sweet savour of case-" in them

case

that are saved, and in them that perish: to the one we are a savour of death unto death; and to the other a savour of life unto life."

The odour of choicest flowers and most costly perfumes would always be grateful to the conqueror, in whose honour their fragrance was diffused. But there would be other parties on whom the effect would be widely different. Such as had shared in his victories, or had been rescued by them from slavery and death, would participate in the enjoyment of those scattered sweets. The incense, as it was wafted in aromatic gales from the countless altars of Rome, would refresh and animate their spirits. It would, in other words, be unto them "a savour of life unto life." Not so to the wretched captives who were yoked to the conqueror's chariot, and doomed to hopeless exile, or certain execution. The spicy breeze which they were thus reluctantly constrained to breathe, would only pass over them like the poisoned blast of the desert. Their hopes would wither, and their hearts sicken under its influence. To these it would be as "a savour of death unto death."

Such is the image under which the Apostle conveys the different effects produced by the dif