The Gospel-Christ crucified-was a stumbling-block to the Jews, as it is to all judaizers who require a sign instead of a Savior. His kingdom is not of this world, but in the hearts of the pious. He has fulfilled and abolished the law of ceremonies. He has made one sufficient sacrifice, and become the only mediator and the sole priest. He calls every sinner into communication with himself without mortal intervention, and he sanctifies and saves all who believe and come, without reference to names, forms, or hierarchies.

II. The tendency to the gross and the carnal is always that of the multitude of the intellectual and the learned little less than of the ignorant. A religion of forms is, however, an absurdity which always revolts a large class of thinking men. These "seek after wisdom," commonly reject revelation, and rely upon man's natural resources. The Greeks were willing to admit light from all quarters, but had no conception of any agency higher than their own philosophy. Their systems went no farther than to make provision for time, and felt not the want of any provision for eternity. It was not religion, but ethics that they sought. Not rising to that which was above their philosophy, they rejected what was inconsistent with it.

Their own systems

Philosophers and skeptics do so now. are the standard. If the Gospel diverges from this, it is false, of course. A new discovery, or rash hypothesis, or impudent pretension, is exalted above revelation, and proves its fallacy.

One man stands upon the crater of Vesuvius, and, as he looks upon the strata of fragmentary and stony matter beneath the surface, declares that the Mosaic account of the creation is contradicted by their evidence. Another once stood beside me; he was a man of learning and shrewdness, and withal of much pretension. Pointing to an inscription on a tomb, in a language but very imperfectly understood even by the learned, he said, "There is the tomb of the Pharaoh who, according to the account of Moses, was drown

ed in the Red Sea. And you are a believer in the writings of this Moses. Now how can you explain this?”

Philosophy was very early combined with the Gospel, and corrupted it. It is now, and is made supreme by Socinians and others. As they are to take great liberty with the Gospel, they consistently deny that it is inspired, or that Christ is divine. They then deny human depravity, very properly too, as they have taken away the power of the remedy and the skill of the physician. It is thus left a mere human system-wisdom-philosophy, which they explain, modify, remodel, transform, to suit the changing times. In fact, their system is only human. They look only to worldly, physical, intellectual results, and substantially leave the future, the soul, eternity, to take care of themselves. They leave out religion, in fact. They see man, society, the world, in disorder, but think only of remodeling the fabric. More skill, more wisdom, better appliances, will set all right. The temple lies in ruins around them, and they attempt to rebuild it with the old materials, instead of calling upon the great Architect to rear the lofty pile, and restore it to its original proportions. The magnificent idea of God's taking a poor fallen worm, and transforming it, and making of this being a dweller in eternity, fitted to be a companion of angels, and to hold communion with God, they do not receive.

Another form of "wisdom" comes in the guise of the transcendental philosophy, which just now threatens great danger. This receives and lauds the Gospel, but only admits it to a niche in the great temple of philosophy. It is one, but only one, subordinate idea or principle. These men indulge in large views, and are dazzled by the comprehensiveness of their theory. Their religion is only civilization. The Gospel is now the great agent of human progress. Eastern despotisms developed government; Moses, religion; Greece, art; Rome, law; the Middle Ages, human rights; and now the Gospel is working for humanity. They can not deny the

wonder-working power of Christianity in erecting asylums for the destitute and afflicted, in diffusing knowledge, in pouring light upon the earth, and civilizing the nations; and they are very well pleased that it should perform its part while they are perfecting their apparatus, and before they bring it into operation. Magnificent nonsense all this, without one element of religion-one look toward God and eternity; not worth noticing, only that it is stealing into our theology, speaks through the religious press, and really infects and bewilders the minds of many pious ministers.

To all the forms of man's "wisdom," put in substitution for religion, the Gospel is "foolishness," is absurd, misses the whole matter, for it looks to eternity. Its business is to purify sinful souls, and send them to heaven. After that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that believe."

III. Yet is the Gospel the power and wisdom of God to Jews and Greeks. And it is evidently so, first, from its comprehensiveness, being adapted to all; secondly, from its certainty and authority-substituting, as it does, divine revelation for uncertain speculation; thirdly, from its good effects upon society and individuals; and, fourthly, from its truly religious character, looking to God and eternity. These proofs are obvious to all, and bespeak a system from the Creator.

But the reference is to evidence addressed specially to the "called"—to demonstration made to and in the truly pious. To them the Gospel is "the power and wisdom of God." "The secret of the Lord is with them who fear him." "If any man will do his will, he shall know of the doctrine whether it be of God."

The "preaching of Christ crucified" demonstrates the divinity of the Gospel by its felt influences upon those who believe. It is, in fact, the great instrument of leading men to piety.

1. It is most awakening. be dealt with. The mass of unconverted men are in a torpor—a lethargy. They are graphically described as being "dead in trespasses and sins," and they need an awakening power, and such a power is the preaching of Christ crucified. Suppose a messenger from heaven were to come down, and simply tell the story of the cross-that Christ came to die to save men-that he died, rose again, ascended to heaven, and prays for them there; ought not this announcement to produce a restlessness, an anxiety, an earnest inquiry what they were to do with reference to this mysterious declaration? What tale so startling, so calculated to rouse ?

Insensibility is the first evil to

2. The preaching of Christ crucified is calculated to produce the deepest convictions of the evil and danger of sin, and of the badness of our natural state. If God gave his Son to atone for sin, sin must be a tremendous evil, beyond minor remedies, grievous in God's sight, ruinous to man. He might, in a much more summary way, have wiped out this stain on the fair face of creation, by sweeping us all into hell, or annihilating us; "but God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The idea of punishment inflicted on the guilty, on finite men, is not as impressive as this wrath resting on the innocent-the divine. The view is irresistible-overwhelming. Let in the idea, and it must conquer the soul.

3. "Preaching Christ crucified" excites to hope-courage -faith. If God has given his Son to die for sinners, he means to counterwork sin. He is greatly set on saving the sinner. He will not withhold minor gifts. Christ was, indeed, anxious to save the lost. This dying for us shows his character and compassion. And then this rising again—this triumph over the last enemy, shows his power. He is able-he is willing to save. No demonstration is so clear. The penitent could not imagine an array of proofs more conclusive.

Let him try if he can wish more. The evidence is strictly irresistible. Let the penitent look it in the face, and believe it, and his fears fly away. He feels the power of God in the doctrine of Christ dying on the cross- -Christ our intercessor in heaven. Let the repenting sinner fix his eye on the Lamb slain. Get him to lift it up above himself and his sins, and then there is no need of more preaching. He has the whole body of divinity before him. He sees "the way, the truth, and the life" at a glance. He sees Christ as he is, and will soon be like him. The transforming influence is moving upon his soul. His fear is gone. His doubts are fled.

Gratitude

springs, and must spring, even from a heart of adamant. strong tide of love rolls in, and inundates his soul.

A

It

This is the doctrine by eminence-" Christ crucified." breaks and wins hearts. It is God's power and wisdomhis way of saving sinners. It is so simple that children may understand it—so powerful that none but devils can resist it.

How cold, inappropriate, and heartless is the religion of types, and signs, and forms, in such a presence! How would the penitent soul, struggling into life in the full light of the Savior's reconciled, beaming countenance, receive the proffered intervention of a formal, traditionary religion? How listen to arguments about baptismal regeneration and sacramental efficacies? about episcopal ordination and the true succession? "Don't mock me. Don't give me a stone. Don't lead me to empty cisterns." I hunger. I thirst. Don't attempt to satisfy the wants of my spiritual nature with forms and traditions-" with husks which the swine do eat." Don't talk to me of popes and prelates of the keys or the true succession. Give me the bread of life. Lift up a full cup of living waters to my parched lips, that I may thirst no more. Do not step in between me and my crucified Savior. I see him, and it sufficeth. "Man of sorrows, acquainted with grief," thou shalt be 'Thou wast slain for my transgression and art exalted evermore a Prince and a Savior!"

healer. my