INTRODUCTORY ESSAY,

INCORPORATING

A BIOGRAPHICAL SKETCH

OF THE

AUTHOR OF THE DISCOURSES.

THE Sermon on Christian doctrine and practice is the highest kind of literary composition. It is so as to its theme, its construction, and its capabilities for influencing the human mind; and it is therefore matter of regret that it is so often employed as the vehicle of error, and made the means of misleading men in the great matters that concern their salvation. The professed theme of the sermon is God, his plan of saving sinners through the mediation of his Son, the heart in its unregenerate and sanctified states, human relations and duties, the future world, and indeed every thing that is really interesting to man. The subject in its comprehensive bearings grasps the universe, and the ability to handle it with habitual propriety is no ordinary attainment. It is presumed that in the composition of the sermon some definite object will be in the mind's eye, and that in its construction and arrangement, the aim will consequently be to elucidate the subject in the best attainable mode, and make it acceptable to those by whom it is heard or read. Thus an opportunity is furnished of drawing upon the mental resources, and bringing to bear the knowledge, the taste, the reasoning powers, and the practical experience of the preacher, for the production of the highest possible effect. Compositions on subjects so momentous, and constructed in such a way as to inform, alarm, persuade, and comfort, cannot fail to be powerfully influential on the lives of men. That God has been pleased to employ the sermon from age to age, as a main part of his instrumentality for bringing men to salvation, is an indisputable fact; for says Paul, "it has pleased God by the foolishness of preaching to save them that believe." And we have on record in the scriptures sermons preached by our Divine Redeemer himself, while

on earth.

From the day of Pentecost to the close of the apostolic age, the sermon was the chief instrument in bringing sinners to Jesus Christ.

On the rise of Antichrist when sermonizing ceased, and the dumb show of imposing ceremonials, fostering ignorance and confounding by their mystery, usurped its place, spiritual religion almost left the world. And it was not until the Protestant Reformation brought back the free preaching of a free Bible that it was revived in the hearts of men, and in the professed church of Jesus Christ.

That the spoken sermon or discourse presents the most efficient mode of teaching divine truth, we presume will be universally admitted. Why then should not the same form be retained when the pen and the press, instead of the tongue, are made the instruments of its publication? Is there any thing necessarily connected with the form and execution of the sermon, to prevent it from being read as well as heard with acceptance and profit? We would not so regard it. But, on the other hand, would rather believe, that its methodical arrangement, its analysis of its subject, and the opportunity for varied and pointed illustration which it affords, are admirably calculated to fix the truth upon the memory, and impress it with power on the understanding and heart.

For the last quarter of a century, the communication of religious instruction by the printed sermon has fallen greatly into disuse; and even among ministers themselves the form of the treatise, essay, or letter has been extensively adopted. The usual reason assigned for this is, that the sermon requires too much thought to be acceptable to readers generally. We are well aware that the properly digested sermon does require more exertion of mind to appreciate it, than less formal and more familiar modes of presenting religious truth; and also, that the form which demands the least thought will be likely to be most popular. Still in this age, when the meditative part of religion is so much neglected, it is a question worthy of consideration whether it would not be better calculated to advance the interests of God's truth, and contribute to the promotion of a more considerate Christianity, if exertion were made by the Christian ministry to correct, rather than foster the injurious habit to which we are referring.

We are happy to perceive evidence in various quarters, that the taste of the religious public is improving in this particular. The occasional sermon, and the volume embodying the series are now frequently coming forth from the pens of modern divines; and in reprints of their invaluable sermons, Owen, Howe, Saurin, Erskine, and others of a kindred character are preaching the gospel to the men of this generation.

The sermons of the Rev. Dr. Alexander M'Leod on " The Life and Power of True Godliness" were welcomed by many, in both this country and Great Britain, when they were first presented to the world, some twenty-eight years ago. Their author was gratified by seeing three editions disposed of during his own life, and he was proposing another when he was called to his rest. The time would seem to have

arrived when, though dead, he should again speak through them, of the common salvation in the faith and comfort of which he lived and died. The writer of this essay had occasion to know that Dr. M'Leod entertained and acted upon the sentiments expressed in the foregoing observations, and the recollections of conversations with him upon the subject suggested the remarks in the present connexion. He frequently employed the pen and press in giving to the world the narrative, the catechism, the essay, and the review on theological and other subjects, but his preferred mode of exhibiting his sentiments on moral and religious topics was the Lecture or Sermon. He had highly elevated views of the character of the Christian Minister, and of the power of the pulpit in doing good to men. It was a matter of principle with him to carry as much of the pulpit as possible into his written and printed instructions, and he desired to speak through them to saints and sinners, not merely as a private man, but as a Messenger of the Lord of Hosts."

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The public teachings of the Ministers of Jesus Christ should be an announcement of their own faith, and their descriptions of the experience and practice of vital godliness should be an exhibition of their own sanctified mental exercises. "I have believed, therefore have I spoken," should be their motto. Professing to teach to others the way of life, they should afford good evidence of being themselves taught of God the Holy Ghost; and that individual tampers most fearfully with all his immortal interests who assumes to speak to others on the subject of personal religion, while he is himself a stranger to its life and power. As well might it be expected, that the man born blind should describe intelligibly the nature and properties of the light which he never saw, and whose glories he is unable to comprehend, as that the unsanctified Christian minister should delineate aright the life of faith in the soul, or commend with success to others the excellencies of a Saviour in whom he has no interest for himself. There may indeed be such a thing as repeating at second hand what may have been said or written by others, and giving as our own the elaborations of other minds, but when this is done in the name of religion, it is but a mockery of God, and is likely to be of little benefit to saint or sinner. In the Psalms of David, several of the Epistles of Paul, and other portions of the word of God, we have an exhibition of the Christian experience of their respective writers. They indeed "spake as they were moved by the Holy Ghost," but in guiding their pens, that blessed Agent who was the author of their personal sanctification, enabled them to speak correctly of what they knew, felt, and enjoyed themselves. Having in view these inspired models, we would say, that the discourse on personal religion should be an exhibition of the gracious mental exercises of its author-a picture of his own sanctified heart-the result of his observations and reasonings on the

piety of others. The common sense of the hearer or reader tells him that such should be its character; and when the conviction that it is so fills his mind, with how much stronger confidence does he trust in, and employ it as a help to his own faith and consolation!

Who was its author? How did he live? What were the influences of his doctrine on himself? How did he die? are questions which are naturally asked when reading a work claiming some importance as a guide in the concerns of eternity; and if we can answer them with satisfaction, its influence upon us will be proportionably augmented.

If any are disposed to make such inquiries respecting the author of the sermons on the " Life and Power of True Godliness," we are convinced that they can be answered in the most satisfactory manner. Let his work be examined in the light of his own personal piety, of which, now that he is gone, we may be permitted to speak, and it may be confidently said of it, that it is the production of a maturely sanctified mind, which, as it was itself taught by the Holy Spirit, was well able to teach others what it is "to live by faith upon the Son of God." That such was really the case, it is our object to show in the glance which we now proceed to take of his life and character.

It was the privilege of Dr. Alexander M'Leod to be descended from an ancestry, who numbered among them many individuals distinguished for godliness-the only distinction which is worth any thing at the hour of death. His father was a minister of the Established Church of Scotland, who, though he was removed by death nearly seventy years ago, is still remembered in the scene of his labours, as an eminent man of God. His mother, the daughter of a clergyman of the same church, was a suitable companion for such a man, and while the ornaments of good education, polished manners, and extensive social influence were not wanting, the marked characteristic of both parents was an intelligent, earnest piety. "The seed of the righteous is blessed." The godly parents had devoted their son to the service of God, and although they both left the world while he was still in early childhood, the influence of their holy instruction and example was powerfully felt on his mind through life. The recollection of his pious parentage was always recognised by Dr. M'Leod as a powerful restraint from vicious indulgence in youth, and a joyous stimulus to Christian duty. After the death of his father, which occurred when he was little more than five years of age, the direction of his education devolved more immediately on his mother, who proved fully competent to the task. Her discipline was Christian. She taught her son to pray, to fear the Being to whom he prayed, and to prefer his service to all other things beside. Mrs. M'Leod survived her husband but nine years. Alexander was absent at school in a distant place when her death occurred, and as an evidence of the love he bore her, and of the strength of his own sensibilities, the

fact may be stated, that when her death was announced to him he fell to the floor overpowered by his emotions, and it was feared for some time that he would be deprived of his reason. To the day of his death the tear would come into his eye when he mentioned her name, and he was accustomed to make it a standing item in his thanksgivings to God that he had given him a Christian mother. How often does the mother stamp her own character upon the child while its heart is warm towards her-like the softened wax which receives whatever impression the seal makes upon it! There is evidence that from the age of five years, the most prominent ruling principles of Alexander's mind were love of prayer, and desire to become a minister of the gospel. The fact is left on record by himself, that when the death of his father was announced to him, he was on his knees at prayer. His earthly father was gone, but the Spirit of adoption, whose character he describes with so much unction in the fourth sermon of the series, was already teaching him to cry, "My Father, thou art the guide of my youth. When father and mother forsake me, the Lord will take me up." To the accomplishment of his desire to be a minister of the gospel, all his energies were directed until the object was secured. Love for prayer, and its consistent practice, are good preparatives for the service of God on the public theatre.

Up to the commencement of his eighteenth year, Dr. M'Leod remained in his native country, and received the rudiments of an excellent classical and general education from a private tutor, and at a competent school. It then becoming necessary that he should enter upon some occupation for his own support, a friend of influence procured for him a mercantile situation, which required a voyage to the West India colonies. He, however, had no heart for such pursuits, and when on his way to Liverpool to join the fleet, he lingered at one of the islands in company with his sisters, to whom he was fondly attached, until, on his arrival at his destination, he found that the fleet had already sailed. No other situation offered itself to him but one that would have brought him into connection with the African slave trade, to which he seemed to have an instinctive abhorrence, though it was then regarded in Britain as a sufficiently legitimate traffic. He rejected it at once. The God of providence was his guide. Without communicating his intention to his friends, he promptly engaged his passage in an American vessel which he found at the wharves, and sailing in her, he at length found himself in the city of New York. He was a friendless stranger, but God had brought him to the scene of his future usefulness. Soon after, ascending the Hudson river, the fall of the same year finds him a teacher of Greek in the city of Schenectady. And on the establishment of Union College, he entered it, and was a member of its second graduating class. His college course was one of distinguished reputation; and as it was proceeding, he enjoyed the friendship of many individuals who subse