Whence it appears, that with all their wisdom and learning, they quite mistook the nature of God and religion hence divine revelation became absolutely necessary. "For after that, in the wisdom of God, the world by wisdom knew not God." The meaning is, that although "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, the world knew him not; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image 'made like to corruptible man, and to birds, and four-footed beasts, and creeping things."

It has been the method of the infinite God, both before and since the fall, to leave mankind to act out their own characters, and not to interpose until the necessity of his interposition became evident. Thus it was in the case of our first parents: he could have prevented their apostasy, but did not. After they had sinned, and were distressed with conscious guilt, he revealed to them ample: Plato expressly allowed of excessive drinking at the festivals of Bacchus, Maximus Tyrius forbad to pray, &c.

"Aristotle and Plato both direct that means should be used to prevent weak children being brought up. Cato commends a young man for frequenting the stews. Cicero expressly speaks of fornication as a thing never found fault with. Plato recommends a community of women, and advises that soldiers should not be restrained from sensual indulgence, even the most unnatural species of it. Xenophon relates, without any marks of reprobation, that unnatural lust was encouraged by the laws of several Grecian states. Solon, their great lawgiver, forbad it only to slaves. Diogenes inculcated, and openly practised the most brutal lust. Zeno and Cato both killed themselves."

Bishop of Carlisle's reflections on the life and character of Christ,-Appendix.

Jesus Christ, under the idea of the seed of the woman. And when the world was overspread with sin and ignorance, and by wisdom knew him not, having had the fairest trial, he was pleased, by the foolishness of preaching, to save them that believe. Let us

I. Account for Paul's use of this expression, "the foolishness of preaching."

II. Ascertain what kind of preaching he had

in view.

III. Prove that God hath been pleased to put the most distinguished honour on it, by making it the means of saving them that believe.

1. Our first inquiry is, why does the apostle use the expression, "foolishness of preaching?" We are confident, my brethren, he does not speak in his own, but in borrowed language. He must have been a fool indeed, to have engaged in a service which he knew would reproach his own understanding. Rather he has respect to the common opinion of the Greeks, who are said to "seek after wisdom;" meaning, the wisdom of this world. "We preach Christ crucified," says this apostle," to the Jews a stumbling-block, and to the Greeks foolishness; but unto them who are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." This single passage accounts for Paul's use of the expression. The preaching of Christ crucified was foolishness to the learned, unregenerate Greeks.

II. We pass to consider what kind of preaching it was, the apostle had respect to.

There are certain sentiments that the world can hear with patience and approbation; there

are others to which the hearts of natural men rise in opposition.

1. Few, if any, object to moral subjects, because it is a just and general opinion, that all men ought to do justly, love mercy, and walk humbly with God. Neither Jews nor Greeks would take offence at this kind of preaching, nor even men of vicious characters, unless the preacher should happen to fix on the vices of some of his friends, and censure them with severity in that case resentment would naturally be excited, and he might expect to be charged with being too pointed or personal in the pulpit, especially if he had previously known on whom the reproof would fall.

In such circumstances, what shall a preacher do? Shall he cease to expose vice, because some of his friends are vicious? God forbid! Far better will it be for him to lose the attachment of the best parishioner he has, and to make a sacrifice of his whole temporal interest, than to be unfaithful to his God, to his conscience, and to the people of his charge. The way for mankind to secure their feelings from injury on such occasions, is for them to be virtuous. But if they will violate the laws of God, and injure society by their wicked examples, they must bear the reproach.

No prudent man will introduce personal matters into the pulpit; nor will an honest man be afraid of commending himself to every man's conscience in the sight of God. However, as moral subjects are generally approved, because agreeable to the reason and nature of things, he has but little to fear on this head, except he should be too evangelical in his manner of treat

ing them; for the law may be handled evangelically, and the gospel may be preached legally.

2. We may also insist freely on the Christian tempers without giving offence; because, like moral subjects, they command respect from mankind in general, who readily acknowledge that all men ought to be meek, patient, charitable, ready to forgive, &c. And it is confessed that these are very important subjects, and should frequently be brought into public view, as evidences of the truth of personal religion; for, "if any man have not the spirit of Christ, he is none of his."

3. We may also pass without reproach, perhaps, if we touch lightly on the sinfulness of mankind, and assure them, if they do what they can, God will co-operate with their endeavours, and grant them salvation. Such a representation of things is flattering to the pride of man, because it extenuates human depravity, and divides the glory of salvation between Christ and the sinner. In this case the offence of the cross ceaseth.

4. It seems to be a very popular opinion, that articles of faith are of no great importance, provided a man's life be good.' If so, it follows, that it was not necessary that Jesus Christ should come into the world to teach and save mankind; because, according to the above proposition, their salvation might have been accomplished without it. For whether we believe in Jesus Christ or Confucius, is of no consequence, provided the life be good. It amounts therefore to a rejection of divine revelation, particularly of Christianity.

Some persons, upon pretence of the sufficiency of the light of nature, avowedly reject all revela

tion, as in its very notion incredible, and what must be fictitious; and indeed it is certain no revelation would have been given, had the light of nature been sufficient in such a sense as to render one not wanting and useless. But no man in seriousness and simplicity of mind can possibly think it so, who considers the state of religion in the heathen world before revelation, and its present state in those places which have borrowed no light from it.

"There are other persons, not to be ranked with these, who seem to be getting in a way of neglecting, and as it were overlooking revelation, as of small importance, provided natural religion be kept to." With little regard either to the evidence of the former, or to the objections against it, and even upon supposition of its truth," the only design of it," say they, "must be to establish a belief of the moral system of nature, and to enforce the practice of natural piety and virtue. The belief and practice of these things were perhaps much promoted by the first publication of Christianity. But whether they are believed and practised upon the evidence and motives of nature or of revelation, is no great matter."* This way of considering revelation, though it is not the same with the former, yet borders nearly upon it, and runs up, into it, that is, into deism. This, I apprehend, will appear by comparing the principle we oppose, with our Lord's commission to his apostles, (Mark xvi. 15, 16.) "Go Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not, shall be damnBishop Butler's Analogy.

Aug. in Psalm xxxi.