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of the cross: or the doctrine which proclaims / the crucifixion has now lost to as no small part salvation only through the atonement which the of its reputation of ignominy. Even around the Lord Jesus Christ made on the cross. This cross there is conceived to be no small amount cannot mean that the statement that Christ died of honour and glory. There is now a sacredness as a martyr on a cross, appears to be foolishness about it from religious associations; and a reto men; because, if that was all, there would be verence which men in Christian lands can nothing that would appear contemptible, or that scarcely help feeling when they think of it. But would excite their opposition more than in the to the ancients it was connected with every idea death of any other martyr. The statement that of ignominy. It was the punishment of slaves. Polycarp, and Ignatius, and Paul, and Cranmer impostors, and vagabonds; and had even a died as martyrs, does not appear to men to be greater degree of disgrace attached to it than the foolishness, for it is a statement of an historical gallows has with us. With them, therefore, the truth, and their death excites the high admiration death on the cross was associated with the idea of all men. And if, in the death of Jesus on the of all that is shameful and dishonourable ; and I cross, there had been nothing more than a mere to speak of salvation only by the sufferings and martyr's death, it would have been equally the death of a crucified man, was fitted to excite in object of admiration to all men. But the their bosoms only unmingled scorn. But unto “ preaching of the cross" must denote more than us which are saved. - This stands opposed to that; and must mean, (1.) That Christ died as “them that perish.” It refers, doubtless, to an atoning sacrifice for the sins of men, and that Christians, as being saved from the power and it was this which gave its peculiarity to his suf- condemnation of sin; and as having a prospect ferings on the cross. (2.) That men can be re- of eternal salvation in the world to come. It is conciled to God, pardoned, and saved only by the power of God. - See Note, Rom. i. 16. This the merits and influence of this atoning sacrifice. | may
nerits and influence of this atoning sacrifice. I may either mean that the gospel is called the Το them that perish (τοίς μέν άπoλλυμένοις.) power of God," because it is the medium through To those who are about to perish, or to those which God exerts his power in the salvation of who have a character fitting them for destruc- | sinners; or, the gospel is adapted to the contion; i. e, to the wicked. The expression stands dition of man, and is efficacious in renewing him in contrast with those who are “saved,” i. e. and sanctifying him. It is not an inert, inactive those who have seen the beauty of the cross of letter, but is so fitted to the understanding, the Christ, and who have fled to it for salvation. | heart, the hopes, the fears of men, and all their Foolishness.- Folly. That is, it appears to them great constitutional principles of action, that it to be contemptible and foolish, or unworthy of actually overcomes their sin, and diffuses peace belief. To the great mass of the Jews, and to through the soul. This efficacy is not unfree the heathen philosophers, and, indeed, to the quently attributed to the gospel. (Joho xvii. 17. | majority of the men of this world, it has ever Heb. iv, 12. James i. 18. 1 Pet. i. 22, 23.) appeared foolishness, for the following reasons : When the gospel, however, or the preaching of (1.) The humble origin of the Lord Jesus. They the cross, is spoken of as effectual or powerful, , despise him that lived in Nazareth; that was it must be understood of all the agencies which poor ; that had no home, and few friends, and no are connected with it; and does not refer to wealtb, and little honour among his own coun-simple, abstract propositions, but to the truth as trymen. (2.) They despise him who was put to it comes attended with the influences which God death as an impostor, at the instigation of his sends down to accompany it. It includes, there own countrymen, in an ignominious manner on fore, the promised agency of the Holy Spirit, the cross-the usual punishment of slaves. (3.) | without which it would not be effectual. But They see not why there should be any particular the agency of the Spirit is designed to give effiefficacy in his death. They deem it incredible | cacy to that which is really adapted to produce that he who could not save himself should be the effects, and not to act in an arbitrary manner. able to save them; and that glory should come | All the effects of the gospel on the soul-in re from the ignominy of the cross. (4.) They are generation, repentance, faith, sanctification ; in blind to the true beauty of his personal charac-hope, love, joy, peace, patience, temperance, ter ; to the true dignity of his nature; to his purity, and devotedness to God, are only such as power over the sick, the lame, the dying, and the gospel is fitted to produce. It has a set of the dead ; they see not the bearing of the work | truths and promises just adapted to each of these of atonement on the law and government of effects; just fitted to the soul by him who knows God; they believe not in his resurrection, and it; and adapted to produce just these results. his present state of exalted glory. The world | The Holy Spirit secures their influence on the looks only at the fact, that the despised man of mind; and is the grand living agent of accomNazareth was put to death on a cross, and smiles plishing just what the truth of God is fitted at the idea that such a death could have any im- | originally to produce. Thus the preaching of portant infiuence on the salvation of man. It is the cross is “the power of God;" and every worthy of remark, also, that to the ancient phi- | minister may present it with the assurance that losophers this doctrine would appear still more | he is presenting, not "a cunningly devised fable," contemptible than it does to the men of these but a system really fitted to save men ; and yet, times. Every thing that came from Judea they | that its reception by the human mind depends looked upon with contempt and scorn ; and they on the promised presence of the Holy Spirit. would spurn above all things else the doctrine that they were to expect salvation only by the VER. 19. For it is written, “I will destroy the crucifixion of a Jew. Besides, the account of
a Isa, xxix. 14. Jer. viii. 9.
wisdom of the wise, and will bring to nothing a humble mind. (Mark x. 15.) Men of good sense, the understanding of the prudent.
of humble hearts, of childlike temper, embrace it,
and they see its beauty, and are won by its loveliFor it is written. This passage is quoted from ness, and controlled by its power. They give themIsa. xxix. 14. The Hebrew of the passage, as selves to it, and find that it is fitted to save their rendered in the English version, is, “the wisdom souls. (6.) In this, Christianity is like all science. of their wise men shall perish, and the under- | The discoveries in science are such as to confound standing of their prudent men shall be hid.” The the wise in their own conceits, and overthrow the version of the LXX is, “ I will destroy the wis opinions of the prudent, just as much as the gosdom of the wise, and the understanding of the pru- pel does, and thus show that both are from the dent I will hide," (kpítw,) corresponding sub | same God, the God who delights to pour such a stantially with the quotation by Paul. The sense flood of truth on the mind as to overwhelm it in in the Hebrew is not materially different. The admiration of himself, and with the conviction of meaning of the passage as used by Isaiah is, that | its own littleness. The profoundest theories in such was the iniquity and stupidity of “ Ariel," science, and the most subtle speculations of men (Isa. xxix. 1,) that is, Jerusalem, that God would of genius, in regard to the causes of things, are So execute his judgments as to confound their | often overthrown by a few simple discoveries, wise men, and overwhelm those who boasted of and discoveries which were at first despised as their understanding. Those in whom they had much as the gospel is. The invention of the confided, and on whom they relied, should appear telescope by Galileo was to the theories of philoto be bereft of their wisdom ; and they should be sophers and astronomers, what the revelation of made conscious of their own want of counsel to the gospel was to the systems of ancient learning, meet and remove the impending calamities. The and the deductions of human wisdom. The one apostle does not affirm that this passage in Isaiah confounded the world as much as the other, and refers to the times of the gospel : the contrary is both were at first equally the object of opposition manifestly true. But it expresses a general or contempt. principle of the Divine administration, that the coming forth of God is often such as to confound
VER. 20. Where bis the wise ? where is the scribe? human prudence; in a manner which human where is the disputer of this world ? hath not wisdom would not have devised ; and in such a God made foolish (the wisdom of this world ? way as to show that he is not dependent on the wisdom of man. As such, the sentiment is ap
b Isa. xxxiii. 18. c Isa. xliv. 25. plicable to the gospel; and expresses just the Where is the wise ?—Language similar to this idea which the apostle wished to convey--that occurs in Isa. xxxiii. 18, “ Where is the scribe? the wisdom of the wise should be confounded by where is the receiver ? where is he that counted the plan of God, and the schemes of human de the towers ?" Without designing to quote these vising be set at nought. I will desti oy. That is, words as having an original reference to the subI will abolish;
onsh; or will not be dependent on it; or ject now under consideration, Paul uses them as will show that my plans are not derived from the any man does language where he finds words counsels of men. The wisdom of the wise.—The | with which he or his readers are familiar, that professed wisdom of philosophers. And will bring | will convey his meaning. A man familiar with to nothing. Will show it to be of no value in the Bible, will naturally often make use of Scripthis matter. The prudent.--The men professing | ture expressions in conveying his ideas. In understanding; the sages of the world. We may Isaiah the passage refers to the deliverance of remark, (1.) That the plan of salvation was not the people from the threatened invasion of Senthe contrivance of human wisdom. (2.) It is nacherib. The 18th verse represents the people unlike what men have themselves devised as as meditating on the threatened terror of the insystems of religion. It did not occur to the vasion; and then, in the language of exultation ancient philosophers, nor has it occurred to the and thanksgiving at their deliverance, saying, modern. (3.) It may be expected to excite the · Where is the wise man that laid the plan of opposition, the contempt, and the scorn of the destroying the nation? Where the inspectorwise men of this world, and the gospel makes its general,' (see my Note on the passage in Isaiah,) way, usually, not with their friendship, but in the employed in arranging the forces? Where the face of their opposition. (4.) Its success is such receiver, (margin, the weigher,) the paymaster of as to confound and perplex them. They despise the forces ? Where the man that counted the it, and they see not its secret power; they witness towers of Jerusalem, and calculated on their its effects, but are unable to account for them. It speedy overthrow ? All baffled and defeated, has always been a question with philosophers, why and their schemes have all come to nought. So the gospel met with such success; and the various the apostle uses the same language in regard to accounts which have been given of it by its ene-| the boasted wisdom of the world in reference to mies, show how much they have been embarrass-salvation. It is all baffled, and is all shown to be ed. The most elaborate part of Gibbon's “ De- | of no value. The wise, (cocóc.)- The sage. At cline and Fall of the Roman Empire,” is contained first the Greek men of learning were called wise in his attempt to state the causes of the early men, (coooi,) like the magians of the East. propagation of Christianity, in chap. XV., xvi. ; They afterwards assumed a more modest appeland the obvious failure of the account shows how | lation, and called themselves, the lovers of wismuch the mind of the philosophic sceptic was dom, (oldog0001,) or, philosophers. This was embarrassed by the fact of the spread of Christi-l the name by which they were commonly known anity. (5.) The reception of the gospel demands in Greece in the time of Paul. Where is the scribe? (ypapuarais.)-The scribe, among the government of God, by which this was perJews, was a learned man, originally employed in | mitted. “ For when, by the wise arrangement transcribing the law, but subsequently the term or government of God; after a full and fair trial came to denote a learned man in general. Among of the native, unaided powers of man, it was the Greeks, the word was used to denote a public | ascertained that the true knowledge of God notary; or a transcriber of the laws ; or a secre would not be arrived at by man, it pleased him," tary. It was a term, therefore, nearly synony &c. This appears to be the correct interpretamous with a man of learning: and the apostle tion, because it is the most obvious one, and be evidently uses it in this sense in this place. Some cause it suits the connexion best. It is, accord. have supposed that he referred to the Jewish men ing to this, a reason why God introduced a der of learning here ; but he probably had reference method of saving men. This may be said to to the Greeks. Where is the disputer of this have been accomplished by a plan of God, which world ?- The acute and subtle sophists of this was wise, because, (1.) It was desirable that the age. The word disputer, (TV"nrnrnc,) properly powers of man should be fully tried before the denotes one who inquires carefully into the causes new plan was introduced, in order to show that it | and relations of things; one who is a subtle and was not dependent on human wisdom, that it was abstruse investigator. It was applied to the not originated by man, and that there was really i ancient sophists and disputants in the Greek need of such an interposition. (2.) Because academies; and the apostle refers, doubtless, to sufficient time had been furnished to make the them. The meaning is, that in all their professed experiment. An opportunity had been given for investigations, in all their subtle and abstruse in- four thousand years, and still it had failed. (3.) quiries, they had failed of ascertaining the way in Because the experiment had been made in the which man could be saved ; and that God bad most favourable circumstances. The human devised a plan which had baffled all their wisdom, faculties had had time to ripen and expand ; one and in which their philosophy was disregarded. generation had had an opportunity of profiting The term world, (atūvoc,) here refers, probably, by the observation of its predecessor; and the not to the world as a physical structure—though most mighty minds had been brought to bear op Grotius supposes that it does—but to that age, the subject. If the sages of the east, and the the disputer of that age, or generation, an age profound philosophers of the west, had not been eminently wise and learned. Hath not God made able to come to the true knowledge of God, it foolish, &c.—That is, has he not, by the originality was in vain to hope that more profound minds and superior efficacy of his plan of salvation, could be brought to bear on it, or that more carepoured contempt on all the schemes of philoso ful investigation would be bestowed on it. The phers, and evinced their folly? Not only without experiment had been fairly made, and the result the aid of those schemes of men, but in opposi was before the world. See Notes on Rom. i. tion to them, he has devised a plan for human The world. The men of the world; particularly salvation that evinces its efficacy and its wisdom the philosophers of the world. By wisdom. in the conversion of sinners, and in destroying By their own wisdom, or by the united investiga. the power of wickedness. Paul here, possibly, tions of the works of nature. Knew not God.-Obhad reference to the language in Isa. xliv. 25: 1 tained not a true knowledge of him. Some deGod “ turneth wise men backward, and maketh nied his existence; some represented him under their knowledge foolish.”
the false and abominable forms of idol worship;
some ascribed to him horrid attributes; all showed VER. 21. For d after that, in the wisdom of God,
that they had no true acquaintance with a God the world by wisdom knew not God, it pleased of purity, with a God who could pardon sin, or God by the foolishness of preaching to save
whose worship conducted to holiness of life.
See Notes, Rom. i. It pleased God. God was them that believe.
disposed, or well pleased. The plan of salvation d Luke x. 21. Rom. i. 20, 22, 28.
originated in his good pleasure, and was such as For after that (&TTELON.)—Since; or seeing that his wisdom approved. God chose this plan, so it is true that the world by wisdom knew not unlike all the plans of men. By the fodishness God. After all the experience of the world it of preaching.- Not “by foolish preaching," but was ascertained that men would never by their by the preaching of the cross, which was reown wisdom come to the true knowledge of God, garded as foolish and absurd by the men of and it pleased him to devise another plan for sal- | the world. The plan is wise, but it has been vation. In the wisdom of God.-This phrase is l esteemed by the mass of men, and was parsusceptible of two interpretations. (1.) The first ticularly so esteemed by the Greek philosophers makes it refer to “ the wisdom of God” evinced to be egregiously foolish and ridiculous. See in the works of creation--the demonstration of | Note, verse 18. To save them that beliere.-That his existence and attributes found there, and, ac- believe in the Lord Jesus Christ. See Note, cording to that, the apostle means to say, that Mark xvi. 16. This was the peculiarity and the world by a survey of the works of God did essence of the plan of God, and this has appeared not know him ; or were, notwithstanding those to the mass of men to be a plan devoid of wisworks, in deep darkress. This interpretation is dom and unworthy of God. The preaching of adopted by most commentators--by Lightfoot, the cross which is thus esteemed foolishness, is :1 Rosenmüller, Grotius, Calvin, &c. According made the means of saving them, because it sets to this interpretation, the word év (in) is to be forth God's only plan of mercy, and states the translated by or through. (2.) A second interpre- way in which lost sinners may become recontation makes it refer to the wise arrangement or ciled to God.
| VER. 22. For the Jews require a sign, and the ners. “We proclaim a crucified Messiah as the Greeks seek after wisdom :
only redeemer of lost men.” To the Jeus a
stumbling-block.—The word stumbling-block (okáve Matt. xii. 38, &c.
@alov) means properly any thing in the way over For the Jews require a sig.-A miracle, a which one may fall; then any thing that gives prodigy, an evidence of divine interposition. offence, or that causes one to fall into sin. Here This was the characteristic of the Jewish peo- it means that to the Jews, the doctrine that the ple, God had manifested himself to them by Messiah was to be crucified gave great offence; miracles and wonders in a remarkable manner excited, irritated, and exasperated them; that in past times, and they greatly prided themselves they could not endure the doctrine, and treated it on that fact, and always demanded it when any with scorn. Comp. Note, Rom. iv. 33. 1 Pet. new messenger came to them, professing to be ii. 8. It is well known that to the Jews no docseni from God. This propensity they often trine was more offensive than this, that the MesPrinced in their intercourse with the Lord Jesus. siah was to be put to death, and that there was Matt. xii. 38 ; xvi. 1. Mark viii. 11. Luke xi. | to be salvation in no other way. It was so in the 16; xii. 54-56.) Many MSS., instead of " sign" | times of the apostles, and it has been so since. liere in the singular, read “signs” in the plural ; | They have, therefore, usually called the Lord and Griesbach has introduced that reading into | Jesus, by way of derision, on Tolvi, “the man the text. The sense is nearly the same, and it that was hanged,” that is, on a cross; and Chrismeans that it was a characteristic of the Jews to tians they have usually denominated, for the demand the constant exhibition of miracles and same reason, on 29 Abdai Tolvi, “servants of Wonders ; and it is also implied here, I think, by the man that was hanged.” The reasons of this the reasoning of the apostle, that they believed feeling are obvious. (1.) They had looked for a that the communication of such signs to them as magnificent temporal prince; but the doctrine a people, would secure their salvation, and they that their Messiah was crucified, dashed all their therefore despised the simple preaching of a expectations. And they regarded it with concrucified Messiah. They expected a Messiah | tempt and scorn, just in proportion as their hopes that should come with the exhibition of some had been elevated, and these high expectations stupendous signs and wonders from heaven cherished. (2.) They had the common feelings (Matt. xii. 38, &c. as above), they looked for the of all men, the native feelings of pride, and selfdisplays of amazing power in his coming, and righteousness, by which they rejected the docthe anticipated that he would deliver them from trine that we are dependent for salvation on one their enemies by mere power; and they, there who was crucified." (3.) They regarded Jesus fore, were greaily offended (verse 23) by the as one given over by God for an enormous at
simple doctrine of a crucified Messiah. And the tempt at imposition, as having been justly put | Greeks, &c.—Perhaps this means the heathen in to death, and the object of the curse of the general, in opposition to the Jews. Note, Rom. i. | Almighty; (Isa. liii. 4,) “We did esteem bim 16. It was, however, peculiarly the characteris- stricken, smitten of God.” They endeavoured tc of the Greek philosophers. They seek for to convince themselves that he was the object of Schemes of philosophy and religion that shall the divine dereliction and abhorrence; and they, depend on human wisdom, and they therefore therefore, rejected the doctrine of the cross with despise the gospel.
the deepest feelings of detestation. To the Greeks.
-To the Gentiles in general. So the Syriac, the VER, 23. But we preach Christ crucified, unto | Vulgate, the Arabic, and the Æthiopic versions
the Jews a stumbling-block,' and unto the all read it. The term Greek denotes all who Greeks foolishness;
were not Jews; thus the phrase, “the Jews and
the Greeks," comprehended the whole human Isa. viii. 14. 1 Pet. ii. 8.
family. (Ver. 22.) Foolishness.-See note on ver. But we. – We who are Christian preach 18. They regarded it as folly, (1.) Because they ers make Christ crucified the grand subject of esteemed the whole account a fable, and an imour instructions and our aims in contradistinc position ; (2.) It did not accord with their own tuou from the Jew and the Greek. They seek, views of the way of elevating the condition of the one miracles, the other wisdom, we glory man ; (3.) They saw no efficacy in the doctrine, only in the cross. Christ crucified.-The word no tendency in the statement that a man of humChrist, the anointed, is the same as the Hebrew ble birth was put to death in an ignominious Dame Messiah. The emphasis in this expression manner in Judea, to make men better or to reis on the word crucified. The Jews would make ceive pardon. (4.) They had the common feel
Jessiah whom they expected no less an ob- | ings of unrenewed human nature; blind to the Ject of glorifying than the apostles, but they beauty of the character of Christ, and blind to purned the doctrine that he was to be crucified. | the design of his death; and they therefore re. Set in that the apostles boasted ; proclaiming him garded the whole statement as foily. We may crucified, or having been crucified, as the only remark here, that the feelings of the Jews and of hope of man. This must mean more than that the Greeks on this subject, are the common feelChrist was distinguished for moral worth, more ings of men. Every where sinners have the than that he died as a martyr; because if that same views of the cross; and every where the Were all, no reason could be given why the cross | human beart, if left to itself, rejects it, as either a should be made so proininent an object. It must stunıbling-block, or as folly. But the doctrine mean that Christ was crucified for the sins of should be preached, though it is an offence, and ded, as an atoning sacrifice in the place of sin- though it appears to be folly. It is the only hope
of man; and by the preaching of the cross alone who may be excited and impelled to duty by con- ! can sinners be saved.
science, and who may be roused from a state of
lethargy and sin by the prospect of eternal life, VER. 24. But unto them which are called, both
and the apprehension of eternal death. As such Jews and Greeks, Christ the 8 power of God, it should always be preached-as a system wise, and the wisdom of God.
and adapted to the great end in view—as a sys
tem most powerful, and "mighty to the pulling 9 Ver. 18.
down of strong holds." But unto them which are called. - To all trne Christians. Note, ver. 9. Both Jews and VER. 25. Because the foolishness of God is wiser Greeks. Whether originally of Jewish or Gen
than men; and the weakness of God is stronger tile extraction, they have here a common, similar view of the crucified Saviour. Christ the power
than men. of God.-Christ appears to them as the power of Because the weakness of God. - That which God; or it is through him that the power of sal- | God appoints, requires, commands, does, &c. vation is communicated to them. Note, ver. 18. | which appears to men to be foolish. The pasAnd the wisdom of God.- The way in which sage is not to be understood as affirming that God evinces his wisdom in the salvation of men. it is really foolish or unwise ; but that it appears They see the plan to be wise. They see that it so to men.- Perhaps the apostle here refers to is adapted to the end. They see it to be fitted to those parts of the divine administration where procure pardon, and sanctification, and eternal the wisdom of the plan is not seen ; or where lite. It is God's wise plan for the salvation of the reason of what God does is concealed. ls men; and it is seen by those who are Christians, wiser than men.-Is better adapted to accomplish to be adapted to this end. They see that there important ends, and more certainly effectnal than is a beauty in his character ; an excellency in his the schemes of human wisdom. This is espedoctrines; and an efficacy in his atonement, to cially true of the plan of salvation-a plan apsecure their salvation.- We may remark on this parently foolish to the mass of men-ret indubiverse, (1.) That when men become Christians, tably accomplishing more for the renewing of their hearts are changed. The views of Chris- | men, and for their purity and happiness, thay all tians are here represented as diainetrically oppo- | the schemes of human contrivance. They have site to those of other men. To one class, Christ acco:nplished nothing towards men's salvation; is a stumbling block; to others, folly ; to Chris- this accomplishes every thing. They have always tians he is full of beauty. But those views of the failed ; this never fails. The weakness of God.Christian can be obtained only by a change of There is really no weakness in God, any more heart. And the change from regarding an ob- than there is folly. This must mean, therefore, ject or being as foolishness to regarding it as full the things of his appointment which appear weak of beauty, must be a radical and a mighty change. and insufficient to accomplish the end. Sach (2.) All Christians have a similar view of the are these facts-that God should seek to save the Saviour. It matters not whether they were Jew world by Jesus of Nazareth, who was supposed or Greek ; it matters not whether they were unable to save himself; (Matt. xxvii. 40-43:) born in a northern or southern clime--" whether and that he should expect to save men by the an Indian or an African sun has burned upon gospel, by its being preached by men who were them ;" whether they speak the same or different without learning, eloquence, wealth, fame, or languages; whether they were born amidst the power. The instruments were feeble ; and men same or different denominations of Christians; judged that this was owing to the weakness, or whether in the same or different countries; or want of power in the God who appointed them. whether they are men in the same or different Is stronger than men.-Is able to accomplish more Christian communities, they have the same views | than the utmost might of man. The feeblest of the Saviour. They see him to be the power agency that God puts forth-so feeble as to be and the wisdom of God. They are united in l esteemed weakness-is able to effect more than him, and therefore united to each other; and I the utmost might of man. The apostle here reshould regard themselves as belonging to the fers particularly to the work of redemption ; but same family, and as bound to the same eternal
e eternal it is true every where. We may remark, (1.)
it is tri home. (3.) There is real efficacy in the plan of That God often effects his mightiest plans hy that salvation. It is a scheme of power. It is adapted which seems to men to be weak and even foolish. to the end, and is admirably fitted to accomplish The most mighty revolutions arise often from the the great effects which God designs to accomplish. slightest causes; his most vast operations are It is not a scheme intended to show its own im- | often connected with very feeble means. The becility, and the need of another and an independ- / revolution of empires; the mighty effects of the ent agent to accomplish the work. All the ef- | pestilence; the advancement in the sciences, and fects which the Holy Ghost produces on the soul, | arts, and the operations of nature, are often are such, and only such, as the truth of the gospel | brought about by means apparently as little fitted is adapted to produce in the mind. The gospel | to accomplish the work as those which are emis God's plan of putting forth power to save men. ployed in the plan of redemption. (2.) God is It seizes upon great elements in human nature; great. If his feeblest powers put forth, surmes and is adapted to enlist them in the service of the mightiest powers of man, how great must be God. It is just fitted to man as a being capable | his might. If the powers of man who rears of reasoning and susceptible of emotion ; as a works of art; who levels mountains and elevatos! being who may be influenced by hope and fear ; | vales ; if the power which reared the pyramids,