such subjects as engaged the attention of Christ and his apostles—such subjects as now employ the hosts of heaven,—let him be accustomed in company, to bring forward the holy mysteries of redemption,—and by how many would he be shunned like a pestilence? And with what scornful hatred are those churches avoided by many, where nothing is heard but Jesus Christ and him crucified? Such are the open, unequivocal expressions of contempt and disgust, with which many treat the doctrines of the cross. Do not they esteem them foolishness?

But there is a class of the contemners of evangelical truth, characterized by more active zeal and decided measures. Far from the giddy thoughtlessness of those who hardly reflect upon the subject at all, and from the strange inconsistency of such, as profess to respect what they really despise and hate,—these feel and express a deep interest in religious opinions; devote time and attention to theological studies; and, as the result of their investigations, avow their utter disbelief of the peculiar doctrines of the cross; and undertake to demonstrate their falsehood and absurdity. They tell you, they have maturely examined the whole subject—that they have brought to the investigation all the aid that extensive reading and critical research can furnish—that they have carried the lights of science and philosophy into the dark regions of fanaticism—and have become perfectly convinced, that the whole system is an assemblage of the grossest errors. When, however, the array of argument is produced, its force seems to consist in the unwelcome impressions which the pure Gospel itself makes upon their minds. They can see no wisdom or fitness in such an atonement. They see nothing so very terrible in sin, as to require such an expiation. Pardoning mercy, say they, is one of the natural attributes of Deity; and the doctrine of eternal punishment seems to them too horribly inconsistent with divine justice to bear reflection. As for the substitution of the innocent for the guilty, and satisfying the claims of law by the blood of a sinless victim, they are amazed that any rational man can credit such absurd notions. Tell them of the maladies and wounds of the soul, which can only be healed by the Physician of Calvary—they can hardly conceal their contempt. Tell them plainly, as the Bible does, that they are lost, perishing sinners—that the wrath of God is revealed against them—that the avenging sword is uplifted, and that, unless they fly to the cross and embrace it by a living faith, they must sink to perdition—and you will witness the smile of derision or the frown of indignation. They esteem the doctrine of the Trinity as a monument of human credulity and folly. Their feelings are shocked beyond measure, at the incarnation of Deity, in the person of Jesus Christ. The personality and direct influences of the Holy Spirit appear useless and incredible; and the necessity of a change of heart excites their utter scorn. They cannot endure it. Their disgust is inexpressible.

Instead, therefore, of these offensive principles, they substitute a system, not modelled from the Bible, but from what they consider reason and propriety. This they adorn with all that is beautiful and attractive to the carnal eye. Before this fair and flattering idol, of their own workmanship, they bow down in delighted homage. This is a religion they can love, for it flatters, exalts, and dignifies human nature! But as for human depravity, and other hated doctrines of the orthodox creed, they want words to express their aversion. The simple account of the matter is, that the preaching of the cross, in their estimation, is foolishness.

Such are the various grades of hostility to the vital principles of the Gospel, from contemptuous indifference, to malignant and rancorous opposition.

We now proceed to enumerate some of the causes, of this deplorable state of feeling towards the truth as it is in Jesus.

The depravity—the unholiness—of human nature, may be considered the grand cause of all the enmity which has appeared against the doctrines of grace. It is true, nevertheless, that the various degrees and forms, in which this enmity is manifested, depend upon the peculiarities of individual character and situation.

Destitution of early religious instruction, generally leads to an entire indifference to the whole subject. Persons who are brought up in prayerless, worldly families—whose young minds are not moulded by a pious influence—are usually found very insusceptible of religious impressions. In such hearts the power of ungodliness reigns uncontrolled. Uncultivated and waste, they produce nothing but thorns and briers. Nor is it surprising, that this numerous class of the hearers of the Gospel should exhibit an utter disregard and contempt of its authority. The preaching of the cross is foolishness to them, because they do not understand it, and will not take the trouble to examine it.

A similar apathy is frequently observed in persons who have been well instructed, when their whole souls have become engrossed in some worldly pursuit. Their heads and hands are so entirely occupied, that serious reflection is absolutely excluded.

Contempt of evangelical religion is sure to be exhibited in places where its professors are asleep or dead. In communities where real religion flourishes, where its power is felt, and its votaries are consistent and decided; whatever hatred may rankle in the breasts of opposers, they are not apt to indulge in contemptuous derision. But where formality and worldliness prevail, and no conspicuous standard of Christian character is visible—the hearts of sinners will be manifested. They will, without hesitation, avow, in how low and degrading a light they regard the doctrines of the cross. Their contempt and loathing are wholly irrepressible.

In many instances, the pride of rank and intellect is the cause why the preaching of the cross is utterly despised and accounted foolishness. The lofty speculations of an aspiring intellect can with difficulty come down to the simplicity of the Gospel. The command, to come to the Saviour's feet with the humility of a little child, fills the proud heart of those who are wise in their own eyes, with indignation. They cannot endure doctrines, which level all vain distinctions, and require the noble, the affluent, and the learned, to assume the same station of penitence and contrition, with the lowliest peasant. They cannot consent to lay their honours in the dust, and address themselves only to sovereign mercies. It is beyond endurance, that the messages of grace should come to them, as condemned, guilty, and perishing sinners; and that as such they should be invited to the cross. Hence the scornful air, the undissembled disgust, with which so many, in high life, turn their backs upon the preaching of the cross. And hence, encouraged by their example, multitudes cluster round the standard of a haughty and malignant opposition to the Gospel.

While thus so many regard the preaching of the cross as foolishness, and earnestly wish it were utterly false; it is not wonderful, that efforts should be made to prove that it actually is so. Probably some, engaged in this opposition, are perfectly sincere, and actually suppose, as Saul of Tarsus did, that they are doing God service, by combating the doctrines of the cross. But whoever obeys the natural dictates of his own heart, and submits himself to the guidance of his own perverted, blinded reason, refusing to supplicate the illuminations of divine grace, will be likely to come under the power of strong delusion to believe a lie.

One other cause of opposition to the Gospel is found in the absolute contrariety of its requisitions, to the habits of life, which men have contracted, and which they are resolved not to abandon.