divine attributes the utmost extent of their claims. Therefore it devises a plan by the compromise of these claims. From this it follows, that the more a man values himself upon his wisdom, the greater opposition will he manifest to the gospel.

This view of the matter is fully confirmed by the Scriptures. The wise, the learned, and the powerful, instead of lending their powers to enlighten the stupid multitude in the doctrine of the Cross, were themselves more virulent enemies to it than even the vulgar. Speaking on this subject, the apostle most passionately exclaims, "Where is the wise," &c.

Here we perceive the utmost contempt thrown upon that which is most highly valued among men. We see the light in which God considers the arrogant pretensions of the wisdom of this world. Instead of being able to discover the true character of God, it was an enemy to it when discovered. The apostle challenges the wise men of both Jews and Greeks to come forward with their schemes of religion. "The wise," alludes to the Grecian philosophers who at first dignified themselves with this title. Come forward, then, ye boasted sons of wisdom. Come forward Socrates, and Plato, and Pythagoras. Come forward, ye whole tribes of renowned Grecian sages. Long have you talked of wisdom and virtue; many have been your disputes upon this subject. All of you professed to teach the world how to attain to wisdom and happiness; but what have you done? Have you found out the way to heaven? Have you discovered the plan by which guilty sinners may have access to a just and holy God? Have you known the true God? Your brethren at this day speak many fine things to your praise, extol your virtues, and extenuate or hide your errors. But in what estimation does God hold your wisdom? What does he say of your boasted wisdom? He tells us that the world by wisdom know not God.-1 Cor. i. 21. Yes, Socrates, and Plato, and Pythagoras, and all ye wise men, you know not God. Whatever value modern philosophers may ascribe to your discourses, God says you were fools. They may tell us that your systems needed some additions and subtractions to make them unexceptionable; but the

apostle Paul tells us that God hath made foolish the wisdom of this world. Jesus did not come to give the finishing touch to your systems of philosophy, but he came to destroy your wisdom and all the works of the devil. You were exhibited for hundreds of years in Greece and Rome, filling the world with your noise. But it has been an exhibition of your folly. God has destroyed the wisdom of the wise, and brought to nothing the understanding of the prudent.

"The Scribe," or the wise man of the Jews, was at an equal distance from the wisdom of God. Though the Jewish teachers enjoyed the advantage of the Old Testament, they, in general, were as ignorant of God's salvation as were the heathen philosophers. Instead of pointing to the death of the Messiah as a sacrifice for sin, they taught their votaries to depend on the law of Moses, and traditions of human invention. When Jesus came, they were, therefore, so far from being the first to receive him, that they were his most bitter persecutors. Through the influence of the priests and Scribes, the death of Jesus was accomplished. But what a change has taken place in modern times upon the philosophers and Scribes and disputers of this world! Their ancestors were all in arms to oppose the pretensions of Christ; but they are generally ranged in the ranks of Christianity. Yes, our philosophers are as generally Christians, as the ancient philosophers were enemies to Christianity. The Scribes, priests, and doctors now call as loudly in favour of Christ, as the ancient ones called for his crucifixion. Some of the disputers of this world still show their freedom from prejudice, by considering the religion of Jesus to be an imposture; but far the greater number of them have enlisted themselves in the good cause. What is it that could have produced such a change? Great as this change may at first sight appear, it is in nothing but the name and some variety of form. The doctrine of our modern philosophers is as hostile to that of Christ as the doctrine of Zeno or Epicurus. That there is no essential difference, the most eminent modern philosophers are found to assert. The doctrine of the ancient schools they consider not as fundamentally wrong, but

only as defective in some things, and redundant in others. Trace the Christian philosopher through his scheme, and you will find him trudging to heaven by virtue. He speaks well of Jesus, and will even condescend to quote from the Scriptures some of the most unexceptionable passages; but let not this deceive you. State to him the doctrine of salvation through the Cross, and he will either reject it with disdain, or will so modify and explain it, before he receives it, that his Christianity is nothing better than Atheism.

The Scribes of all denominations are generally on the same foundation with their predecessors. They may vary the forms of their religion, and incorporate into it as much of the phraseology and institutions of Christ as it will bear; but still their doctrine is essentially the same with that of the Scribes of old. The ancient Scribes taught their disciples to rest on the law of Moses and the traditions of the elders; the only change the modern Scribes have attempted is in the things that are to be done in order to gain eternal life. While some of them direct to the attainment of high degrees of virtue, others superstitiously enjoin a number of vain ceremonies as the only passport to heaven.

How much, then, do men err by leaning on human wisdom for instruction in the things of God! Men naturally look for instruction with respect to the way to heaven from those men that are supposed fittest to instruct in other things. They cannot suppose that the wise men of this world could be astray in their views of the way of salvation. One of the strongest prejudices against the gospel arose from this circumstance in the days of our Lord. "Have any of the rulers or of the Pharisees believed on him? but this people who knoweth not the law are cursed." We still find the same objection. If the gospel was really what we represent it to be, it is asked, would not the wise men of this world see it as well as we? Are not learned men fit to know the difference between truth and error? Did learned men receive Christ himself? Did the Jewish priests and rulers acknowledge him as their Lord? Is not the apostle's reasoning in the beginning of the first epistle to the Corinthians a sufficient answer to this? Let men, there

fore, everywhere attend to the word of God, and judge for themselves. Though all the wise men of this world should reject the gospel, it is the power of God and the wisdom of God. Though wise men think it below their attention, the angels themselves desire to look into it.

SECTION VI.

THE GOSPEL DENOUNCETH WRATH AGAINST ALL WHO REJECT IT, AND AGAINST ALL THE WORKERS OF INIQUITY.

THE proclamation of mercy through the atonement of the Son of God is called the gospel or good news, because it announces deliverance from condemnation, and eternal life to all who believe it. But it implies and denounces tidings of a very opposite nature to all who reject it, and in general to all the workers of iniquity. If it proclaims life to all who receive it, there is implied in this that death is the portion of all who neglect it. This truth necessarily implied in the gospel, is, in the New Testament, held forward to view in the most awful and striking manner. Many think that all modes of Christianity are equally safe. What is called a good moral life, is with them everything. If this is effected, it is not material what is man's belief. Others, on the contrary, shelter themselves under a profession of Christianity, and fondly hope that there is a sort of general impunity in sin, on account of the death of Christ. In opposition to the views of both these classes, the gospel denounceth wrath against all who do not receive it, and against all evil workers.

To show that my sentiments on this subject are not the forebodings of a timorous and gloomy superstition, I shall lay before my readers the foundation on which they are built. Men who are accustomed to bandy compliments with each other to avoid offence by their jarring religious systems, may consider me very uncharitable. Notwithstanding all their differences, they speak of their common Christianity, and never hint a doubt of their

all meeting in heaven. My views are not of this supple, accommodating cast; and that they are built on the word of God, I will have little trouble in showing. If, then, there is a want of charity in the sentiments, let the blame rest where it ought to rest.

In the commission that our Lord gives to the apostles, he asserts as expressly, that they who believe not the gospel shall be damned, as that they who believe it shall be saved. -Mark xvi. 16. What the gospel is I have already shown, and that any deviation from the apostle's views of the foundation of a sinner's hope is another gospel, I have also shown. If, then, there is any dependance to be placed in the word of God, damnation is the portion of all who hold, for the gospel, sentiments different from those of the apostle. Instead of all different views on this subject being equally safe; instead of considering them all as common Christianity, there is none of them Christianity but that one which agrees with the word of God, and against all others condemnation is denounced. What think you of this, ye who value yourselves on the liberality of your sentiments? What think you of this, ye who make the belief or rejection of a truth a matter of so trifling consideration? Here is a truth, the rejection of which is perdition in hell to both soul and body for ever. You say that it is no matter what a man believes, if he is moral in his conduct. Speaking of systems of faith the poet says,

"His can't be wrong whose life is in the right."

From what I showed in another part of this work, there is a sense in which these words are true. I have proved from Scripture that nothing but the faith of the gospel can produce a really good moral life. But in the sense of the poet the words are a contradiction to the Scriptures. The poet pronounces that man to be in a state of safety, to whom Jesus denounces damnation. But this is not more the doctrine of the licentious poet than of the grave divine. There are few from among any class of writers who would have the hardihood to throw out a suspicion that any sober-living man could be condemned for an error in his religious sentiments. But let God be true and all men liars. God says, he that believeth not the gospel shall be damned; and in