and polished speakers than Paul; but never were words attended with so much energy; never did message appear so truly mo mentous: he seemed to speak "in thoughts that breathed and words that burned." This heavenly word, like a sharp two-edged sword, pierced to the soul and spirit, and was a discerner of the thoughts and intents of their hearts. From the day they heard it, and knew the grace of God in truth, it produced corresponding fruits, in the renovation of their minds, and in the holiness and usefulness of their lives. Such a doctrine proved itself to be of God. It could never have been invented by man. It was no cunningly-devised fable, from which they had derived such pure and lasting peace. This is that internal evidence of which the Apostle John speaks. 1 Epis. v. 10. This is a proof which does not require any extensive knowledge of historical evidence. It is not confined to the age of miracles, it is accessible to men of every age, of all ranks, and in every part of the world. But it is an evidence peculiar to those that believe, and it must ever remain a mystery to those who are destitute of divine grace. (See an admirable Essay on Divine Grace, by the late Mr John McLaurin of Glasgow.)

REFLECTIONS.

1. We learn what should be the chief topic of the christian preacher, Jesus Christ and him crucified. He must be proclaimed in the essential glory of his Deity-in the worth of his meritorious righteousness as the supreme lawgiver and head of his church-as the Author of eternal salvation to all them that obey him. The doctrine of the cross must be preached with earnestness, simplicity and affection. No historical details, no critical investigations, no controversial discussions, however ably conducted, must usurp the place of this. It must be the foundation of all practical discourses. Only from this altar can the sacred fire be brought to kindle the flame of love in the human heart. It is not surprising if the most eloquent moral essays, fail to produce the intended effect, where Christ crucified is not exhibited.

2. Whilst we preach the testimony of God, let us never forget that we are merely instruments in the hand of the Spirit; and let our fervent prayers constantly ascend, that he would carry

demonstration to the heart of the hearers, and render the word the power of God to their salvation.

SECTION SECOND. VERSES 6-11.

THE NECESSITY OF DIVINE INFLUENCE.

THE Apostle, in allusion to the contemptuous language of the ancient Greeks, had denominated the Gospel foolishness, and had shewn how opposite are the counsels of God, to the boasted discoveries of heathen philosophy. He had also referred to his own style of preaching, as being very different from the artificial manner of the Grecian orators. But he did not mean to say that there is any thing in the doctrines of Christ repugnant to sound reason, or inconsistent with the conceptions which we naturally form of an infinitely perfect Being. 6. “But («λλα) we speak wisdom among them that are perfect (ε TOIS TAHOIS).” These words are capable of two senses; they may either mean (as Dr Doddridge observes) that those who were fully instructed in the whole scheme of Christianity, would be able to discern and appreciate the evident proofs of divine wisdom displayed in the Gospel: or, that the Apostle communicated to those who were further advanced in the knowledge of spiritual truth, the more sublime mysteries of revelation. Accordingly, the first preachers, in addressing men, had respect to their varied circumstances and attainments. To unbelievers they unfolded the elements or first principles of christian doctrine. Of these an account is given, Heb. vi.1, 2. as the foundation of the Gospel scheme, viz. the doctrine of "repentance from dead works, and faith towards God; the doctrine of baptism, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment." In addressing the disciples, on the other hand, they took a wider range of doctrine, and occasionally discoursed on the connexion between the scheme of providence and the dispensations of God towards his church on the operations of divine sovereigntyon the necessity of spiritual influence on the spiritual meaning of the types and ceremonies of the Levitical economy, as in the epistle to the Hebrews-on the rise and consummation of the

mystery of iniquity-on the life of faith in the Son of God-on the privileges of believers, and on the prospects of the heavenly world. These topics he seems to refer to here, under the name of wisdom. In the next chapter, he speaks of them as strong meat, in opposition to the first principles, which he calls milk. The same distinction occurs in the 5th chapter of the Epistle to the Hebrews, verses 13, 14. To have introduced the more advanced points of doctrine to the notice of the world at large, might have excited unnecessary prejudice in their minds, or proved a stumbling-block to the weak. This distinction ought still to be observed in preaching to different classes of hearers; although in a country professing Christianity, it may be necessary to advert to every point of doctrine, in order to correct the most common mistakes respecting them. It is almost unnecessary to observe, that the word Tλs" perfect," is used in very different senses in Scripture. Sometimes it denotes absolute perfection, or the entire absence of all moral defect, as when it is applied to God; sometimes it signifies integrity as opposed to insincerity, "Mark the perfect man, and behold the upright." At other times, it expresses a thorough acquaintance with christian doctrine. In this sense it is used Heb. v. 14. where it is rendered "persons of full age," strong meat belongeth to them that are perfect (ri), that is, to those who, by use, have their senses, or perceptions, exercised to discern both good and evil." It is employed by Greek writers, to describe those who were arrived at full manhood, and had passed through the whole course of discipline appropriated to youth. (See Xenophon's Cyropædia, Book I.) It would also appear that the same word was applied to those who were fully initiated into the heathen mysteries. That it does not signify absolute moral perfection, when applied to christians, is evident from the way in which it is used, Phil. iii. 15. where the Apostle exhorts the rλEIOI, or perfect, to be like minded with him, who yet did not think he had attained, or was already perfect, ver. 12. Yet some have built on such expressions, the doctrine of sinless perfection, as the attainment of christians even in this life!

The wisdom which the Apostle referred to, was, however, of a very different nature from the systems that generally went under that name—) -It was not the wisdom of this world, nor of the rulers (agxortar) of this world, who are to be destroyed (xaтagyovμerar)." Some, by the wisdom of this world, understand the systems of

philosophy as taught in the schools, and by that of the rulers of this world, the popular superstition which was supported by the civil magistrate. It is even maintained, that, by the rulers of this world, the Apostle means the spirits of darkness; but this seems inconsistent with what is said in the 8th verse, where the same phrase is evidently applied to those rulers who put our Saviour to death. I therefore think that, by the wisdom of this world, the Apostle means, as before, the speculations of philosophy; and by that of the rulers of this world, the opinions both of the Jewish scribes and priesthood, and of the heathen magistrates. These systems were very opposite in their principles and designs, to the wisdom which the Apostle taught. That brings glory to God, produces true peace of mind, purifies and exalts the soul, and leads to endless happiness. It is clear in all its discoveries, and unfolds the counsels of eternity respecting the destiny of man. The wisdom of this world, on the other hand, is conversant with earthly things: It bewilders its admirers in the mazes of error; it can afford no satisfactory rule or end of life; it elates the mind with pride and self-confidence, and throws uncertainty and doubt on all the realities of the invisible world. In fact, the things which are highly esteemed among men are an abomination in the sight of God. The discoveries of revelation, and the speculations of infidel philosophy, are frequently opposed to each other. And it is the design of Providence that their vaunted theories shall come to nothing. What one philosopher has established with great appearance of plausibility, another has demonstrated to be false.

Thus one scheme of natural religion, as it is called, has been successively demolished after another. How many great names have thus been buried in the rubbish of antiquity! Of others, how little is known but their follies and mistakes! And how often have the political schemes of the rulers of this world been overthrown by a surprising turn of events which their utmost capacity could not foresee!--Where are the Nebuchadnezzars, the Alexanders, and the Caesars, who once filled the earth with the renown of their valourous deeds?" Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." (Psal. cxlvi. 3, 4.) By the wisdom of the rulers of this world, the Apostle may also refer to the opinions of the Jewish rulers; or to those carnal schemes of aggrandise

ment which they had formed, from a mistaken view of the Old Testament prophecies; the Mosaic dispensation was now ready to vanish away, and the whole civil and ecclesiastical polity of the Jewish nation was about to be abolished. This in due time shall be followed by the overthrow of every system of idolatry.

7. The doctrine which the Apostle taught was of heavenly origin. "We speak the wisdom of God in a mystery (μvorgia) the hidden wisdom, which God predetermined (gowgic) before the ages (g Tay away) to our glory." He was commissioned to make known to the world that divine plan of mercy which had been formed and arranged in the counsels of God from eternity, by which he designed to save lost and perishing sinners, through the mediation and death of his own dear Son; and to bring many sons and daughters to glory, out of all nations and people and tongues. This is a mystery which never could have been discovered by man; but which, now that it is revealed, proves itself to be the result of infinite wisdom and boundless grace. Into this, even angels desire to look; "to the principalities and powers in heavenly places, is made known by the church, the manifold wisdom of God." This divine purpose was formed before the foundation of the world: Foreseeing the fall of man, He yet brought all things into existence, that he might glorify his mercy and grace in the recovery of apostate creatures. For any thing that we can see, his mercy would otherwise have had no room to exercise itself: A guilty and rebellious creature must be its object; and he determined that this mercy should be displayed in unison with righteousness and truth. Accordingly, no sooner had man sinned, than a gracious intimation was given of his recovery, in the promise, that the "seed of the woman should bruise the head of the serpent." The same encouragement was given to Noah, when the bow in the heavens was made the token of the covenant. The promise was renewed to Abraham, that in his seed all the families of the earth should be blessed; and all the sacrifices and ceremonies of the Mosaic dispensation shadowed forth the redemption of the church by Christ Jesus: yet, this glorious truth was in some measure hid as with a vail, under types and figures. It was seen as through a glass, darkly, in the predictions of the prophets; but to the Gentile world. it was wholly unknown, till life and immortality were brought to light by the Gospel; then that mystery, which in other