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exhibition of consummate contrivance; we have none to show them, but the wisdom of the Cross. This we preach as the consummation of divine wisdom-a wisdom rightly estimated in proportion as vain reasonings are silenced, and faith is enthroned in the heart. Let this be accomplished, and the humble penitent begins to discern in the crucifixion of his Lord, the impress of the loftiest intelligence. Then does the Cross no longer appear foolishness unto him, but what it really is, the most stupendous discovery of the eternal counsels of God. Then is he willing to be ignorant of all wisdom, but this wisdom of "Christ crucified." Then is he willing to be a stranger to every science, but the science of salvation. Then does he discover Christ to be the power of God, and the wisdom of God.

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From the whole of this subject we may learn,

I. THAT THE PROFESSEDLY CHRISTIAN WORLD MAY BE DIVIDED INTO TWO BODIES, THOSE WHO LOVE AND OBEY THE DOCTRINE OF THE CROSS OF CHRIST, AND THOSE WHO DO NOT. The doctrine of a crucified Saviour is the turning point of Christianity. As men judge of this, they will judge of every thing else in religion. There will necessarily be, therefore, a broad distinction between those who adore the power and wisdom

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of God as displayed in it, and all other per¬ The humble penitent who understands and feels something of this astonishing subject; who knows in his own case that nothing changes and wins the heart but the grace of the Saviour, who relies on his righteousness, glories in his cross, discerns an unspeakable wisdom in the way of salvation secured by it, and is fully assured that there is no other means of saving others but by leading them into this way, will necessarily be very different in his taste and character and course of life, from those who secretly dislike this whole system of religion, who have never felt their sins, nor their need of salvation; who rely in some measure on their own works, and trust to their own wis→ dom; and who, though they may acknowledge in a vague manner the mystery of redemption, yet account the undisguised doctrine of the death of Christ for sinners as unnecessary or dangerous,

The momentous question is, To which of these two classes do we belong? Are we selfrighteous, proud, wise in our own conceits, trusting in our natural powers or our acquired advantages; deeming our heart good and our state good, and feeling no disposition to be saved as "the chief of sinners," and enter into life through the merits and grace of another; or are we not? Does the language of St. Paul

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and of our church on the subject of our original corruption, and the redemption of the Cross, appear to us intelligible and natural? Do we habitually use the expressions of love and admiration, which St. Paul uses, in speaking of the crucifixion of our Lord? Do we perceive in it the most astonishing proofs of matchless, wisdom and almighty power? Can we say, God forbid that I should glory save in the cross of our Lord Jesus Christ? Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus our Lord?

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If you are conscious that you are not thuş glorying in the Cross and never have done it, then let me ask you, whether this does not in fact place you in the number of those to whom, in the language of the text, the doctrine of the cross of Christ still appears to be weak and foolish? Let me beg of you to examine your present state. Let me exhort you to distrust your, self, and to pray to God to show you your real character. Let me tell you that a man's very religion, if it be spurious, like that of the proud Pharisee in the parable, may be his ruin. Let me remind you that the Apostle expressly says, that the preaching of the Cross is to them that PERISH foolishness. O awful declaration! We perish, if we mistake here. Our eternal happiness depends on our estimate of the death of Christ. Begin then this inquiry; search the

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Scriptures; pray for divine illumination; see what your present views of religion have done for you, or rather what they have not done for you; and never rest contented till you have known the power and efficacy, the transforming and enlightening virtue of the cross of Christ. Knowing this, you shall begin to discern in it the power of God, in the various respects to which we have adverted, as well as the splendid illustration of his manifold wisdom.

But this subject may teach us,

II. NOT TO BE SURPRISED AT THE CONTEMPT WHICH IS CAST ON THE TRUE FOLLOWERS OF

CHRIST CRUCIFIED. It is the natural consequence of worldly persons, who are many; forming an estimate of devout Christians, who are few. What say the Scriptures? Wide is the gate and broad is the way that leadeth unto destruction, and many there be that go in thereat; whereas strait is the gate and narrow is the way which leadeth unto life, and few there be that find it. Such language might of itself lead us to expect that some reproach would rest on the smaller company. But if we further consider, that the preaching of the Cross-that is, the very truth which the humble follower of his Saviour receives and welcomes and triumphs in-is to the -multitude who are lost, a stumbling-block or foolishness; we need not wonder that reproach

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and misrepresentation should follow the ser vants of Christ. And though men in a Christian country confess nominally the faith of Christ, acknowledge the doctrine of the atone ment as a part of the national creed, and freely allow some allusions to it in the course of Christian doctrine, yet if in truth the real doctrine of the Cross is an offence and foolishness in their eyes, they must be expected to brand with some mark of folly or disgrace, those who embrace it, and live agreeably to it. It has been thus in every age. The same contempt which attended our Saviour his Apostles and their immediate followers, will assuredly in a measure be visited upon us, if we imbibe their spirit and tread in their steps. There is only this difference, that in the early days of the church the reproach was cast on Christianity itself, as well as on the professors of it, but that now Christianity is allowed to be right, and the tenets common to it with other religions are admitted to be true, and all the odium is cast on its great and peculiar doctrines. The blow aimed at enthusiasm is in fact meant for religion; and under an alleged hostility to excess is concealed that fixed abhorrence, which the proud and superstitious, the presumptuous and worldly-minded, feel to the bumiliating doctrine of a crucified Saviour. Let us not therefore be surprised if these imputations fall on ourselves, but be prepared for

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