sinner in the dust, while it exalts the Savior. It takes the crown from the sinner's brow and places it upon His, who wore, in the sinner's stead, a crown of thorns. This plan requires of the sinner an humble and hearty confession of his guilt and desert of hell. It requires an acknowledgment that God might justly have per mitted him to perish for ever. It does not indeed require a willingness to be damned, but it does require an acknowledgment that such is his deserved portion. It requires that the sinner abhor himself, and repent in dust and ashes; that he esteem himself vile in the sight of God, and unworthy of the smallest favor. This is, my brethren, a humiliating doctrine; is it any wonder then, that it should be offensive to them that perish? The life which the gospel requires, is a life of self-denial, and undivided consecration to the service of God. It requires a crucifixion of the flesh and its lusts; a renunciation of the pomps and vanities and sinful pleasures of the world. It enjoins an unceasing warfare against the habits and maxims of the world, against wickedness although enthroned on the high places of power, wealth and influence, and against the workings and propensities of the heart, and the temptations and allurements by which it is assailed. This is the fight of faith; and it is a conflict unwelcome to flesh and blood. It is tearing from the bosom its long cherished idol. It is casting cut from the heart its long loved guest, and it is mortifying, even unto death, its long indulged passions and appetites. Need we be surprized then, that the doctrines which enjoin such a life, such a warfare, and such mortifications, should be offensive to the flesh? The doctrines of the cross are to them that perish, to those who are unrenewed, foolishness, insipidity and contemptibleness.

2. The preaching of the cross, as an instrumentality for the salvation of men, is foolishness to them that perish.

God, in the work of saving sinners, is not confined to means, or instruments, by any necessity of which we are informed, but the use of them is referable to His own good pleasure. It is in gracious condescension to our weakness and ignorance, that we may thereby be the more deeply and sensibly affected by the results of his power and grace. His whole economy is an economy of means. Many of his miracles were wrought through the intervention of means. The Israelites in the wilderness were healed by means of the brazen serpent. Moses supplied them with water by means of his rod. The walls of Jerico were laid low by means of the blowing of ram's horns. Christ opened the eyes of the blind by means of clay which he had made of spittle. In every such case the means would have been justly regarded as foolishness, if considered apart from the power of Him who used them, by which they were accompanied, so God is pleased by the foolishness of preaching to save them that believe. It is a mystery to the carnal mind that the simple preaching of the cross should be appointed by God as the great means of saving souls. That the plain, unvarnished story of Christ's birth, life, sufferings and death, and the unadorned exposition of the doctrines which he taught, should be followed by such vast and amazing results, and that too, by men of humble talents and still more humble acquirements, as the first preachers of the gospel were, is a matter of surprize to all who know any thing of human nature and nothing of religion. Men of the world are accustomed to see themselves and others moved by eloquence, and influenced by learning and argument, but by the preaching of the gospel they are sought to be moved by a very simple narration, by very offensive doctrines, and by what some of them are pleased to call incoherent rapsodies of enthusiasts and fanatics; a means most unlikely, in their estimation, to effect the proposed end. Ancient philosophers and moralists were accustomed to seek a change of public sentiment, or the reformation of public manners, by precepts, by philosophy, and by rewarding virtue and punishing vice. Such an instrumentality met the approbation of the wisest of the heathen, and is still regarded, by many, even in christian lands, as the only wise and efficient means of securing this object. But here is a new and unheard of means. The preaching The history and doctrines of an humble Jew who lived more than

of the cross.

eighteen hundred years ago, and who was put to death for blasphemy and conspiracy. The change which is sought to be effected by this means, is a radical and lasting change, not a partial, not a temporary change. How inadequate and unsuited is the instrumentality employed, says carnal reason. What! would you influence rational men, by inculcating the most offensive, mysterious and unwelcome doctrines, doctrines the most unreasonable and absurd! Doctrines which teach us to adore him as God, who was a child, and who died as a criminal! Doctrines which teach us to rely on him for deliverance from the power of sin and hell, who himself fell a victim to the wrath of man! Doctrines which teach us to be righteous with another's righteousness, to be wise with another's wisdom, and to be strong with another's strength! Doctrines which require us to believe what we cannot comprehend or fathom with our minds! Preposterous!! And yet with these doctrines do you seek to control the minds and affections of rational creatures? How much greater was the wisdom of Mohammed's plan, which instead of encountering and opposing the passions, habits, opinions and reasoning of men, was formed to pamper and cherish them, and to float on with the current of carnal appetites and worldly maxims. Yea; how much more worldly wisdom is displayed in the Romish dilutions of the word of God, and in their accommodating terms of salvation. The preaching of the cross is a plan most unwise, and unsuited to the nature of the beings on whom it is designed to operate. So says carnal reason. So says the wisdom of man; but the wisdom of man is foolishness with God, just as we have now seen the wisdom of God to be foolishness with man. But it is by this very foolishness, (viz. of preaching,) that God is pleased to save them that believe. Therefore, we shall proceed to show,

II. Secondly, that although THE PREACHING OF THE CROSS IS, TO THEM THAT PERISH, FOOLISHNESS, IT IS, NEVERTHELESS, TO US WHO ARE SAVED, THE POWER OF GOD.

1. The preaching of the cross carries with it great power. The word of God is quick and powerful, mighty through God to the pulling down of strong holds. It is that word which is able to make us wise unto salvation. It is that word which made Felix tremble, and almost persuaded King Agrippa to be a christian. On the day of pentecost, three thousand were pricked to the heart by the preaching of the cross. They were charged by the preacher with having taken and with wicked hands slain Jesus of Nazareth, and the word preached became the power of God unto salvation to every one that believed. There is a majesty, a grandeur, a sublimity, and a power in the simple doctrines of Christ and him crucified, that beggar the happiest efforts of human oratory and the most touching pathos of human eloquence.

"The

The power of the preaching of the cross is displayed in its effects. It is the power of God unto salvation. It enlightens the darkened understanding. entrance of thy word giveth light." It gives spiritual life. "The word of God is quick and powerful.' It quickens the sinner dead in trespasses and in sins. It begets the soul anew, which by this heavenly birth becomes an heir of glory. “Of his own will," says James, "begat he us by the word of truth." Being born again," says Peter, "not of corruptible seed, but of incorruptible, by the word of God." It also satisfies the new born soul. Our Lord then prayed for his disciples; "Father sanctify them through thy truth, thy word is truth."

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2. The preaching of the cross is the power of God unto salvation. The ministration of this word is committed to earthen vessels, that the excellency of the power might be of God. "Who hath believed our report," asks Isaiah, "and to whom is the arm of the Lord revealed?" that is, to whom has the power of God in the gospel been revealed.

This power therefore is not inherent in the word, but accompanies it as its instrument. It is not the moral suasion or simple force of truth on the judgment

and will, but it is the power of God exerted through his truth. When Christ spoke Lazarus from the grave, it was through the efficacy of that power which accompanied his words. When he said to the sick of the palsy, arise, take up thy bed and walk, the man arose in virtue of the power which was communicated when the command was uttered. The weakness of the instruments employed in preaching the cross, shows that the power is of God, who takes the weak things of this world to confound the mighty. That the doctrines of the cross, which condemn and oppose the very heart which they seek to win, should nevertheless succeed, indicates the exertion of divine power. The success which has every where attended the use of this means, abundantly proves the power to be from God. At this success we should not wonder, did the gospel reveal the secret of earthly agrandizement, and worldly honor, or secure for its professors the favor of princes, and the fame and popularity to which ambition aspires. But the gospel comes with no such bribes. It offers no such allurements. It promises no such rewards. It places no visible, temporary crown upon the head, and enrobes its followers with no purpled authority and distinction, but binds a cross upon the back, a burden upon the shoulder, and a yoke upon the neck. That men should, notwithstanding this, deliberately and heartily leave all, and embrace the gospel and follow Christ, through evil report and through good report, through much tribulation, and suffer much persecntion. That Moses should refuse to be called the son of Pharaoh's daughter, and choose rather to suffer affliction with the people of God, than sit on the throne of Egypt and enjoy the pleasures of sin for a season, clearly and abundantly shows that the power as well as the glory is to be ascribed to God alone.

"The

The word which in our text is rendered "preaching," is the same that is translated word in those passages which speak of its power and efficacy. preaching of the cross," therefore, may be rendered" the word of the cross." It is then the preaching of the cross that is the sword of the Spirit, quick and powerful. It was the preaching of the cross that pricked to the hearts of Peter's hearers on the day of pentecost. It is the preaching of the cross that is the power of God unto salvation to them that believe. It is the preaching of the cross that begets us again unto a lively hope; and it is by the preaching of the cross that we are sanctified and made meet for the inheritance of the saints in light. Thus, my brethren, we see that though Christ crucified be to the Jews a stumbling block, and to the Greeks foolishness, yet unto them that are called, both Jews and Greeks, it is the wisdom and the power of God. "Because the foolishness of God is wiser For "God hath

than men; and the weakness of God is stronger than men." chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things that are not, to bring to nought things that are; that no flesh should glory in his presence, but that he that glorieth might glory in the Lord." A few practical remarks will conclude this discourse.

1. If the preaching of the cross be the power of God unto salvation, how inestimably precious is the privilege of enjoying it statedly, in its purity and without molestation, under your own vine and fig-tree! The ministry of reconciliation .was Christ's ascension gift to His beloved church.

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The faithful minister who labors diligently for the salvation of his flock is unto God a sweet savor of Christ, in them that are saved, and in them that perish. the one he is the savor of death unto death, and to the other he is the savor of life unto life. His acceptableness with God does not depend upon the success of his labors, but upon the fidelity and diligence with which they are performed. It remains with the people to improve the privileges with which they are blessed. Sinners should accept the offered salvation, and fly to the refuge set before them; and saints should feed upon the word, and grow in grace and in the knowledge of Christ.

2. If the preaching of the cross be the power of God, it is an awful thing to neglect this stated ordinance, or carelessly to attend upon it. To trifle with the

preaching of the cross, is to trifle with the power of God. To neglect it, is to turn away from the divinely appointed and only ordinary means of salvation. If it be the power of God unto salvation to them that believe, it will be the power of God unto damnation to them that despise or disbelieve it, for it will be to such a savor of death unto death. If the power of God be in his word, how strong and encouraging the motive to search diligently the scriptures, and to wait perseveringly upon God in his sanctuary. The preaching of the cross is in order to faith, for "faith cometh by hearing, and hearing by the word of God;" but how shall they believe in him of whom they have not heard? The preaching of the cross is not the power of God to them that hear not, and believe not; but to them that believe it is the power of God unto salvation.

3. If the preaching of the cross be foolishness to them that perish, let none in this condition reject the Gospel, or refuse,to hear it, on that account. If there be any thing in the gospel mysterious and unintelligible to such; if there be any thing unwelcome or unpalatable to such; if there be any thing unreasonable or absurd in the judgment of such-let them not be hasty to attribute this difficulty to the gospel itself, but let them learn from this subject to attribute it to the unrenewed state of their hearts, and to their perishing condition; for the preaching of the cross is foolishness to those only who perish, but unto us which are cave, i is the power of God. The gospel plan of salvation is one which no human wisdom could ever have devised. It carries on its forehead the seal of Heaven, and its every feature is marked with the wisdom of God. Let those, therefore, who regard it as foolishness, who have never seen the beauty of the cross, nor felt its power, tremble, lest they perish in their sins: For the preaching of the cros is to them that perish foolishness, but unto us which are saved, it is the power of God."

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DEUT. 4:7, 8.-For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?

THE present year* completes just three centuries, since the publication of "CoVERDALE'S BIBLE," the first translation of the entire scriptures given from the press, in the English language. The work carries its own date on the last page in these words: " 'Prynted in the yeare of our Lord MDXXXV, and fynished the fourth day of October." It has been recommended, to take advantage of the occasion, as one that is proper and suitable to be used for solemnly calling to mind this interesting event, together with its connections and bearings, and turning the whole to profitable account by the reflections it is adapted to create. The thought is certainly deserving of regard. The translation of the bible into our own language, forms a most im⚫portant chapter in the history of human improvement, worthy to be studied with interest by the friends of learning and religion in all countries; but more especially entitled to the attention of those by whom that language is spoken, whether on the other side of the Atlantic, or in the new world to which it has been transplanted among ourselves. It might be hard perhaps to find amid the changes that mark the history of England and her race, one that has a better claim to be remembered and celebrated, than the glorious revolution that wrested for her the keys of knowledge and of heaven from the power of the Man of Sin, and gave her sons the bible in their own language, that they might "know the truth," and that the truth might "make them free." The great charter of liberties obtained, sword in hand, from king John, the very ground-work as it is held to be of the nation's freedom and greatness, was in itself a less memorable achiev

* The year 1835. It is necessary to remark that the sermon was prepared originally by desire, and preached for one of the Bible Societies of Pittsburgh, the last Sabbath in November, in the First Presbyterian Church.