proclaimed, and its purchased blessings offered to lost sinners, as their only hope—their only remedy.

Another important part of the preaching of the cross consists in a full disclosure of the entire depravity and helplessness of our fallen nature. This doctrine lies at the foundation of Christianity. It is from the corruption of our race, the dominion of spiritual death, and the actual sentence of condemnation, that the necessity arises for so great salvation. If hope could have been afforded from any other source, if there had been any possibility of the sinner's expiating his own guilt, and restoring himself to the divine favour, the great Sacrifice would never have been offered. But until men are convinced of their apostacy and corruption, they will never be persuaded of the truth and necessity of the great atonement. And until they feel themselves justly condemned, and utterly helpless, they will never come as humble suppliants to a Saviour's feet.

The work of the Holy Spirit, in enlightening and renewing the hearts of sinners, and thus carrying on to their accomplishment the purposes of divine mercy, forms also an important portion of the message of the Gospel. It is the glorious achievement of the cross, to slay the enmity and subdue the stubbornness of the sinful heart: and the infinite blessing purchased by the Saviour's blood, is the gift of the Holy Spirit, to effectuate that transformation of character, that spiritual regeneration, without which salvation is utterly impossible. The preaching of the cross, therefore, must include an unwavering declaration, that the working of regeneration and the renewing of the Holy Ghost are indispensable to salvation.

It is moreover essential to a faithful preaching of the cross, that justification by faith in Christ, should be distinctly declared as the only ground of a sinner's hope. That view of the Gospel which represents it as bestowing upon man a power of fulfilling God's holy law—or as so lowering its demands as to render his imperfect obedience acceptable—is most dishonourable to God, and ruinous to the souls of men. No such provisions are found in the treaty of reconciliation sent from Heaven. So far from abrogating, the Gospel exalts and honours the law. So far from diminishing its strictness, it adds emphasis to its claims, and fully meets its unmitigated requisitions. Most gloriously has Christ vindicated the divine justice, by receiving its avenging sword in his own bosom, as the Substitute, or surety for sinners; and most effectually has he provided for their salvation, by rendering the exercise of pardoning mercy consistent with the principles of the divine government, and by working out for them a perfect righteousness, which may render them just before God. By faith, the penitent sinner receives all these blessings—is rescued from wrath, delivered from the guilt and bondage of sin, and made a child of God, and an heir of eternal life. Thus the triumph of the cross is complete, the pride of human merit is humbled in the dust, and all the glory of the salvation of sinners is rendered to the riches of redeeming mercy.

In fine, the preaching of the cross includes a faithful denunciation of eternal misery, as the inevitable doom of all who pass from this state of probation, unrenewed by the Spirit of grace, unwashed in the blood of the Lamb.

Such are the essential principles of that system of redemption, which engaged the counsels of heaven from eternity; and which was carried into effect, not like the work of creation, by a single word of the Son of God, but by his assuming human nature, enduring a long exile of toil and reproach, and humbling himself unto death, even the death of the cross.

With what gratitude, then, ought this Gospel to be received by the guilty, perishing creatures, for whose rescue from perdition it is designed. How should this display of divine compassion melt and captivate the hearts of those, whose sins have been thus expiated, and for whom an offer of free pardon and endless blessedness has been thus dearly purchased.

But be astonished, O heavens, at this—these tidings of salvation are received by many with chilling indifference—the sufferings of the cross are regarded with unconcern—the treaty of reconciliation, written in atoning blood, is by some contemptuously disregarded—by others repelled with determined opposition. These appalling facts display more of the malignity of sin, its blinding, deadening influence, and more of the rancorous enmity of the carnal heart against God, than all the other enormities which blacken the world's history. All other crimes appear less atrocious than this scorn of a Saviour's love—this trampling under foot the blood of the covenant. While no finite mind could have conceived it possible, that Almighty love should be so slighted, yet the Spirit of prophecy announced this impious ingratitude, long before the incarnation. When Isaiah saw the glory of Christ, and spake of him, he also saw that he would be despised and rejected of men. And by all their hostility to the doctrines of grace, sinners are only verifying the description, which inspiration gave long ago, of their blindness and perverseness. By all their vain reasonings and presumptuous objections, they just corroborate revealed truth, and evince the desperate wickedness of the natural heart.

As in the days of the apostles, so in this period of increased light, the preaching of the cross is esteemed foolishness. The message of redeeming mercy is often received with utter listlessness—often with an evident disgust—and sometimes with an openly avowed hostility. In the apostolic age, it might be supposed that the resistance, with which the Gospel had to contend, arose from the prejudices of a Heathen or Jewish education, and from a very imperfect knowledge of Christianity. But, at the present period, the undiminished hostility, which is displayed against the pure doctrines of redemption, can be attributed to nothing, but that hatred to the ways of God, which the Scriptures represent as rankling in the natural heart, and for which they contain the only remedy.

It requires but a transient view of the religious state, even of enlightened and refined society, to see that to very many, now, the preaching of the cross is foolishness. While any temporal interest excites feeling, this theme is listened to with apathy. O, how often are those statements, which fill heaven with ecstasy, rehearsed to vacant, listless hearers! How many weep at fictitious woes, who contemplate the bloody scene of Calvary without a tear! How many hearts glow in admiration of the benevolence or heroism of a fellow worm, while entirely unaffected alike by the sacrifice or the triumph of the Son of God! How often do men express sentiments of the most fervent gratitude towards earthly benefactors, who would be ashamed of uttering one emotion of thanks to Him who gave himself to die for them! And is not this treating the Gospel as foolishness? But this heartless unconcern, criminal as it undoubtedly is, in the sight of God, is not so fearfully impious—affords not so appalling a disclosure of depravity, as the absolute disgust and contempt, with which the doctrines of the cross are sometimes received. In almost every community, there are those who utterly despise the whole system—who do not disguise their abhorrence—and who evidently hate the very mention of the subject. How indignant are such at any effort, in private conversation, to urge upon their attention themes connected with the dying love of Christ! How chilling is the effect, when such discourse is attempted, in many circles of refinement and elegance? And what a brand of infamy is affixed to the human character, by the fact, that from most such circles all these topics are absolutely excluded! Let a man confine his conversation to