a fearful apathy on subjects the most vitally important, and there is not unfrequently a lurking spirit of scepticism, even while the lips join in devotional exercises the most scriptural; while creeds, the most orthodox, are repeated; and there is not only a decent observance of the ceremonials of religion, but a pertinacious clinging to these externals. For, assuredly, the "preaching of the cross is foolishness to us," if we do not implicitly and unreservedly rest upon the merits of the Saviour's death for pardon; if we seek to lay other foundations than "that is laid;" if we have any doubts as to the efficacy of Christ's atoning merits, or, suppose, like the leper of Syria, with reference to his disease, that the moral leprosy of sin can be healed in any other way than is revealed in the word of God; if, while we are told to wash in the Jordan; Abana and Pharpar, are as efficacious in our estimation; in other words, if while we are directed to the "fountain opened for sin and uncleanness,' we turn in quest of other waters, supposed to be equally or more salubrious; if, while Christ is offered as a perfect, and an all-sufficient Saviour, we will not accept him as such, but seek some other mode of obtaining God's favour,-then the preaching of the cross is, to all intents and purposes, foolishness to us, as much as to the man who openly and unblushingly disavows his be

lief in the Bible as the revealed word of the Most High.

And we may be assured, moreover, that if a view of the cross of the Redeemer has not had a transforming influence on our souls, pointing out to us the fearful malignity of sin, which required a sacrifice for its propitiation, no less costly than the life of the Son of God; if, by the contemplation of the Saviour bleeding and dying for us upon Calvary, "the just for the unjust," we are not constrained to offer unto him the tribute of the whole heart and affections, and to take up our cross daily and to follow him; then also is "the preaching of the cross" foolishness to us. For however high our notions of the value of the atonement, they will lead to no beneficial result, as far as our peace with God and our eternal happiness are concerned, unless, practically influenced by the consideration of the mighty work accomplished upon the cross, we seek " to lay aside every weight, and the sins that more easily beset us, and to run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith;" unless we can individually adopt the language of the apostle-" I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me, and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

III. The apostle, however, we may remark, in the third place, declares that there are others to whom this very "preaching of the cross is the power of God." The truth of this assertion cannot be more fully illustrated than by the effects produced on the persons addressed in the text, as well as on the members of other churches. A very slight acquaintance with the character of the Corinthians, previous to their conversion, as it is depicted by profane historians, as well as by the apostle, cannot fail to convince us, that in no spot, according to human calculation, were converts less likely to have been obtained than at Corinth, at this period abounding in wealth, famous for its commerce, and infamous for its sensuality; a city of which it might with justice be said, as of Sodom, that this "was her iniquity, pride, fulness of bread, and abundance was in her;" and in which many Jews were assembled, who had been banished from Rome by the emperor, who were even more vehemently opposed than their heathen neighbours to the preaching of the cross, "opposing themselves and blaspheming, and at last with one accord making an insurrection against the apostle." No soil, in fact, was apparently more unsuitable for sowing the good seed, for in none was it more probable, that it would be choked with the cares and riches of this world. No people were

naturally more unprepared for the reception of the doctrines of the gospel-doctrines diametrically opposed to the desires and wishes of the unregenerate heart, requiring submission, patience, purity, mortification, self-denial, charity, and which denounced as heinous in the sight of Jehovah, and ruinous to the soul, the very sins to which they were most addicted; for they are represented as idolaters, thieves, covetous, drunkards, revilers, extortioners. In a soil so unpromising, the apostle laboured for a year and six months. "He was not afraid, but spake, and held not his peace," animated by the gracious assurance vouchsafed to him from on high. "I am with thee, and no man shall set on thee to hurt thee, for I have much people in this city." Nor did he labour in vain. A flourishing church was planted, the seed sown took deep root, the blade sprang up, then the ear, and then the full corn in the ear. Whether it was Paul who planted, or Apollos who watered, God evidently gave the increase. His word, which went forth according to his own gracious promise, did "not return to him void," "it grew mightily and prevailed," even though the seeds of discord were scattered, which for a season marred the field of apostolic culture; and false teachers crept in, turning the grace of God into lasciviousness.

An astonishing transformation was wrought upon those who had been immersed in pollution of the grossest kind, whose lives had been spent in every species of debauchery, among whom impurity was not only sanctioned but enforced by law. Washed, justified, sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God, emancipated from the thraldom of Satan, and made partakers of " that freedom wherewith Christ maketh his people free," the apostle was enabled to bear the most honourable testimony to their character, as decided followers of the Lord Jesus; and to address them, as his "epistle known and read of all men," distinguished for their Christian zeal, deportment, principles, and conduct. He "thanked God always on their behalf, for the grace of God which was given them in Jesus Christ, that in every thing they were enriched in all wisdom and in all knowledge." Even Crispus, the chief ruler of the synagogue, believed on the Lord, and was baptized, with all his house.

And how was this mighty transformation effected? What were the means adopted for the accomplishment of an end so glorious? By what considerations was the heathen induced to renounce his idolatry, and forego his vicious indulgences, and the Jew led to look for pardon