the applause and move the feelings of their audience. Some of these wonderful productions still remain, a lasting proof of the taste and refinement of the people of that age. It is well known what pains Demosthenes took to overcome his natural defects as a speaker; Isocrates spent so much time in polishing his sentences, that they may be almost read as poetry; and long after the Greeks had lost their valour in the field, they continued to hold the undisputed empire of eloquence. Even "the mighty masters of the world" resorted, in great numbers, to the cities of Greece for the study of letters.

It is necessary to keep these things in view, in order to have a right conception of the difficulties under which the Apostle laboured in introducing the Gospel into Corinth. He had shewn that it was the design of God to set at nought the wisdom of man, by choosing the most humble instruments for the propagation of Christianity, that it might more clearly appear to owe its success to the special interposition of Heaven, and that no flesh might glory in his presence. This he further illustrates by a reference to his own case. 1. “And I, brethren, when I came to you, came not with excellence (xat 'vig) of speech or of wisdom, declaring (zaraλ) to you the testimony of God." By the excellence of speech, he refers to the art of eloquence; and by the excellence of wisdom, to the speculations of philosophy. The very circumstance of Paul being a native Jew, must have excited a prejudice against him on the part of the high-minded Greeks. His language must necessarily have partaken of the Hebrew idiom, to such an extent as to deprive it of that harmonious sweetness, so much affected by the Grecian orators. From what he afterwards says of himself (2 Ep. chap. x. 10.) it would appear that his personal presence was by no means commanding; and perhaps what he calls "a thorn in the flesh," was some bodily infirmity which injured the effect of his public speaking, (Gal. iv. 14.) Although, therefore, his language was not barbarous, or his manner rude, as some have insinuated, he was by no means fitted to compete with the professed orators of the Grecian school. It is also to be observed, that the multiplicity of his engagements would have prevented him, had he been so inclined, from polishing his discourses with the same care which they em ployed; and though he spoke by inspiration, he was, like other inspired persons, left to the exercise of his own particular talents

and manner. In his writings we often discover great force of reasoning and beauty of language; but in his public discourses, he seems to have been more desirous to edify than to please, (chap. xiv. 19.) which might give an appearance of negligence to his language. Hence his enemies objected, that though "his letters were weighty and powerful, his bodily presence was weak, and his speech contemptible." And as he thus disclaims all pretensions to excellence of speech, so neither did he affect the excellence of wisdom. Though, as we have already shewn, he was not deficient in the knowledge of the prevailing systems of philosophy, and was aware of the taste and prejudices of the Greeks, he did not seek to amuse their fancy with any new theory of virtue, which, however beautiful and plausible, would have left them just as before, without producing any salutary change on their conduct," for he determined not to know (udera) any thing among them, but Jesus Christ, and him crucified." 2. The subject of his preaching, therefore, no less than his manner, was calculated to excite the prejudices of his hearers. These, as we have already shewn, consisted of two classes-the resident Jews, and the native Greeks. It is of the latter especially he speaks in this passage, to whom this doctrine appeared foolishness. It is not of course meant that this was the only topic on which he disEven from this Epistle, it is evident he taught them many other important truths. But he dwelt on this chiefly, as the centre in which all the lines of Christian doctrine converge. It is that which gives to the whole system its beauty and consistency. He not only preached Jesus Christ in his prophetical and kingly characters, but he exhibited him as the great High Priest of our profession, who died on the cross as a sacrifice for sin. So far was he from concealing this fact, that he gloried in the cross of Christ, and counted all things but loss in comparison of the excellent knowledge of Jesus his Lord. He knew that no other doctrine could purify the conscience, subdue the obduracy and pride of the heart, restore peace to the troubled mind, or draw forth the affections towards God. The stupendous fact, that the Creator of all things became man, and expired on the shameful cross, to save the guilty children of men, is such an overpowering display of infinite wisdom and boundless lovepresents the divine character in a light at once so venerable and attractive displays so clearly the malignity of sin, and lays such

a sure foundation of hope for the guilty, that the more fully it is exhibited, it is the more fitted to convert the soul to God. It stands in need of no foreign ornament to enhance its excellence. It can derive no additional glory from the researches of human philosophy, or the trappings of heathen oratory. The more simple the statement is, it is the more majestic and impressive. This is the testimony of God, which ought neither to be concealed, nor modified nor adorned. This is the only doctrine that is suited to the capacity and circumstances of every sinner; the only preaching which will be honoured with success by the Holy Spirit; that alone which, in fact, has ever been attended with saving and lasting effects. Witness the failure of the Jesuits in China, and the success of the Moravians in Greenland.* Leave out the doctrine of the atonement, and the Christian system is placed on a level with the schemes of human philosophy. What then becomes of the justice of God? how shall his law be magnified, and the rights of his government maintained, in the pardon of the guilty? What is left, to humble the pride of man, to convince of sin, to warm the heart with gratitude to God, to overcome the love, the pleasures, and the fear of the world? It was the consideration of this which made the Apostle determine to know nothing else. It was not from ignorance of any other topic, that he made this resolution ; it was from choice. Some translate the word diva, to make known. This however is not its most natural meaning. The fact is, the doctrine in question engrossed the whole attention of the Apostle. Not only could he preach on nothing else, but he chose to converse and to meditate upon it. It inflamed his whole heart, and made every other subject appear subordinate or tasteless.

3. He further observes, that he "was with them (gos 'vuas) in weakness and in fear, and in much trembling (ev ręouw rodλw).” He no doubt enjoyed much happiness in his own mind, while engaged in the service of Christ. The consideration of his own interest in the Saviour's love, of the truth and excellence of the Gospel, and of the blessed effects it had produced on those who believed, the assurance he had of the love and prayers of his christian friends, and the anticipation of the crown of victory awaiting him at the great day, strengthened and encouraged him

• See Brown's History of Missions, vol. 1. p. 295.

under every difficulty, But at this time, there were many circumstances that were fitted to cast him down. The opposition which he met with from the unbelieving Jews, Acts xviii. 6; the prejudice of the philosophical Greeks against the religion of Jesus; the deplorable situation of the inhabitants of Corinth, devoted to idolatry and vice, and in full pursuit of the pleasures of the world; the consciousness he had of his own weakness, his deep views of the depravity of the human heart, and of the power and subtilty of Satan; the awful responsibility attached to his office, the guilt of neglecting immortal souls, and the solemnities of a future judgment—were all calculated to fill his mind with the most painful apprehensions, and to lead him to cry for an increase of faith and fortitude. We find the greatest prophets trembling at the magnitude of their undertaking, when sent to proclaim the will of God to men,-witness the case of Moses, of Isaiah, Jeremiah, and Jonah. The Apostle on another occasion, when he came in sight of the imperial city, seems to have felt his heart sinking within him; and not till he saw the brethren, who came to meet him, did he thank God and take courage, (Acts xxviii. 15.) He seems to have laboured under the same depression of spirits in the refined and voluptuous city of Corinth, till the Lord stood by him and strengthened him, as already noticed. Acts xviii. 9, 10.

4. But there was an excellent treasure in this earthen vessel; his preaching was attended with greater power, than the utmost efforts of unsanctified genius could have produced. "My discourse (As) and my preaching (xngva) was not with persuasive words of human wisdom (εν πείθοις ανθρωπινης σοφίας λόγοις), but with (sr) demonstration (aduğu proof) of the Spirit and of power." The persuasive words of man's wisdom might be necessary to give weight to a subject otherwise trifling, or plausibility to one that was doubtful; but they were as often employed in defence of falsehood as of truth, and frequently imposed on the judgment, in order to secure a blind acquiescence in the views of the orator. Here the arts of sophistry were not required; the testimony of Paul was enforced by another kind of demonstration. Some have thought that the proof of the Spirit here spoken of, refers to the miracles wrought by the Apostle in confirmation of the Gospel, and the spiritual gifts imparted to the new converts. But many saw the miracles who were not converted; and the miraculous gifts were only conferred on some, and could not be a proof to all; neither

were they always the sign of spiritual life. Some, again, suppose he refers to the fulfilment of the prophetic writings of the Old Testament; this, however, was rather a token to the Jews, though it would no doubt serve to strengthen the faith of the converted Gentiles; and there are many who are acquainted with the argument from prophecy, whose faith, after all, rests on the wisdom of man. But the proof here spoken of, seems chiefly to apply to that powerful illumination and conviction produced on the mind by the operation of the Holy Spirit, accompanying the preaching of the word. Thus the Apostle reminds the Thessalonians, that "the Gospel came to them not in word only, but also in power, and in the Holy Spirit, and in much assurance;" and Peter observes, that the Gospel was preached to the believing strangers "with the Holy Ghost sent down from heaven." This he afterwards explains, by reminding them, that "they had obeyed the truth through the Spirit." (1 Epis. i. 12, 22.) Thus, while the Apostles addressed the truth to the understanding and to the conscience, the Holy Spirit awakened the one and enlightened the other. The gospel, as an instrument, is quick and powerful, adapted to the moral faculties of man; but it requires to be applied by the Spirit, just as wax must be softened by heat, before it can receive the impression of the seal. This is agreeable to what our Lord says respecting the office of the Spirit: "He shall reprove, or convince, the world of sin, of righteousness and of judgment." (John xvi. 8.) In this manner were the Corinthians induced to receive the word of the cross. It came with a power, from the lips of the humble instrument, that they could not withstand. It demolished all their carnal prejudices and rooted hostility. It commended itself to their conscience, opened the chambers of imagery within," convinced them of all, and judged them of all:" it proved itself to be the power of God for their salvation. They looked on him whom they had pierced, and mourned under a sense of sin; they looked, and rejoiced that a suitable remedy was provided. It was not merely the evidence of miracles, or the evidence of prophecy, that produced their faith, but the demonstration which the state of their hearts gave to the outward testimony, when convinced of sin, and brought under the purifying influence of the Gospel, by the agency of the Divine Spirit. 5. Thus their faith did not stand or exist (n) in the wisdom of man, but in the power of God. They had doubtless heard many more eloquent