ii. 9, 10. Nothing like it was ever seen or heard of, or conceived among men. It was not known even to the apostles but by the revelation of the Spirit; and, to enable even them to understand the things revealed by the Spirit, it was necessary for them to receive the Spirit of God. "Now we have received not the spirit of the world but the spirit which is of God; that we might know the things that are freely given to us of God,"-verse 12. Though these things are clearly revealed in the Scriptures, they still remain unknown to men till the Holy Spirit takes of the things of Christ and shows them unto them. It was the Lord opened the heart of Lydia, that she received the things spoken by Paul. The wisdom of God in the plan of salvation is so much out of the reach of human wisdom, that men overlook it in its plainest declarations. Instead of submitting to it, the human mind either rejects it or endeavours to accommodate it to the wisdom of men. Though, therefore, the light shineth in darkness, yet the darkness comprehendeth it not --does not perceive it. The true reason why men do not understand the gospel, is not because it is a deep and intricate system that requires uncommon reach of intellect to grasp, and uncommon study to comprehend it. It is because the mind does not relish the wisdom of God. It considers God's plan foolish and weak. It judges that to be impossible which God's wisdom shows to have been effected, namely, that sinners can be saved in a way that will give to all the 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. 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. 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. He "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, How much, then, do men err by by considering the religion of Jesus to leaning on human wisdom for instrucbe an imposture; but far the greater tion in the things of God! Men nanumber of them have enlisted them-turally look for instruction with respect selves in the good cause. What is it to the way to heaven from those men that could have produced such a change? that are supposed fittest to instruct in 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. 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, therefore, 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 desire to look into it. CAUSES IN CONNEXION WITH THE MINISTRY WHICH TEND TO HINDER THE SUCCESS OF THE GOSPEL. PART V. THE habit of preaching long sermons is, we think, highly prejudicial to the happy effects of the gospel, and that in several ways. For example: it causes a very great expenditure and even waste of animal strength; especially where a minister has to preach twice or thrice on the sabbath, and once or more during the week, and where, as is often the case, the physical constitution is by no means strong and vigorous. Besides, it has an inevitable tendency to abridge that variety, both in thought and language, which is so essential to the gaining and keeping up the fixed and lively attention of an audience; for it is not possible that he who commonly preaches an hour, can, other things being equal, have the same variety of thought and expression, as he who preaches but half that time. On this account, as well as in itself, the habit of preaching long sermons has a strong tendency to weary and jade the attention of hearers, and sometimes even severely to try their patience. And the moment this is the case, their profiting is out of the ques tion. And not only so, but the good impressions they received under the former part of the sermon are frequently destroyed under the latter. Some three or four years ago, the writer received a letter from an intelligent friend, residing in the neighbourhood of one of the most populous towns in the kingdom, and in it was stated that the bitterest complaints prevailed among hearers on the score of "long sermons ;" and that in some instances individuals, and even families, chose to remain at home rather than endure the infliction of these long sermons! He must be nothing less than a Bunyan, a Baxter, or a Hall, who can regularly interest his hearers for an hour. But, unfortunately, our longest preachers are commonly, as to intellectual stature, our shortest men. earnestly wish that every minister would, in his ordinary ministrations, bind himself not to preach more than half an hour, or thirty-five minutes at most. He would then be able to use, and not waste or destroy his vital energies. He might then, if he chose, command con We stant variety. And then there would be a moral certainty of his pleasing and edifying his charge. 6. We shall merely touch on one more point-it is the wrong conduct of ministers out of the pulpit. The general behaviour and spirit of a minister in every-day life are, in the thoughts and feelings of his hearers, closely and constantly associated with his labours in the pulpit. And if these be such as exemplify and adorn the gospel he preaches, his ministerial efforts are almost sure to be effective, even if he should not, în point of talent and learning, rise above mediocrity. The truth of this position no one, we think, can doubt. But when the reverse is the case-when there are pride and passion, partiality for the rich and neglect of the poor, coveteousness and worldly-mindedness, an overbearing spirit and conduct, a laxity of morals and a levity of mind-then the most shining talents and acquirements, and the most zealous and consistent and evangelical efforts in the pulpit, will become powerless, unless it be for effecting varied and wide-spreading moral mischief! How important, how extensive and varied, is the advice of Paul to Timothy, contained in one short sentence: "Take heed to thyself, and to the doctrine; continue in them: for in doing this thou shalt both save thyself and them that hear thee." The foregoing, we believe, are some, though not all, the principal causes, closely allied with the ministry, which in our day greatly obstruct the beneficial and saving operation and progress of a preached gospel. To point out their specific remedies would be of great importance. This, however, is a task we must, for various reasons, leave to others. That what we have written may lead to careful and impartial self-inspection, and from thence to suitable and earnest resolve and action, is the sincere and devout prayer of the writer, A WARWICKSHIRE PASTOR. SHALL THE PREY BE TAKEN FROM THE MIGHTY? FROM this text, John Elias, a celebrated preacher among the Welsh Calvinistic Methodists, once addressed a large audience at the close of an association. "Satan!" exclaimed he in a very peculiar manner, "what do you say, 'Shall the prey be taken from the mighty?" "No, never, never; I will increase the darkness of their minds, the hardness of their hearts, the lusts of their souls, the strength of their chains; and my holds shall be made stronger. The captives shall never be delivered. I utterly despise the puny efforts of ministers." "Shall the prey be taken from the mighty,' what dost thou say?” “Ah! I apprehend not; I have been hovering these two days over this vast assembly hearing the word of God, expecting to see some chains broken, some prisoners liberated; but now the opportunity is near over, and the multitudes are on the point of separating. Ah! there is no sign of one being converted: and I shall not have to convey the glad tidings of one sinner repenting for his sins, to the heavenly world " Then Elias turning to the preachers, asked, "What think you, ministers of the living God, 'Shall the prey be taken from the mighty ?'” “ Alas, Who hath believed our report? and to whom is the 5 D arm of the Lord revealed?' 'We have laboured in vain, and have spent our strength for nought.' The Lord seemeth to hide his face from us; his arm is not stretched out. Oh! we fear there is but little hope of the captives being delivered." "Zion, Shall the prey be taken from the mighty?' What do you say?" "Ah, The Lord hath forsaken me, and my Lord hath forgotten me.' I am left alone, and am childless: so that my enemies say, 'This is Zion, whom no man seeketh after!' Oh I am afraid none shall be delivered." appointed to die.' Though I am nearly weary in crying, yet I have a slender hope that the year of Jubilee is at hand.” Then Elias looked up in a very serious manner, as if going to speak to the Almighty, and asked, " And what is the mind of the Lord respecting these captives ?" "Thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered.” "O! delightful," he exclaimed; "there is now no doubt or hesitation respecting the liberty of the captives, it is positively declared, they shall be delivered, they shall be saved. Yea, 'The ransomed of the Lord shall return, and come to Zion, with songs and everlasting joy upon their heads.” "The eloquence of the preacher," says his biographer, "was wonderful, and the effects that followed were amazing." The text is in Isaiah, ch. xlix. v. 24. BIBLICAL GEOGRAPHY. V.-LAKES OF PALESTINE. 1. The Waters of Merom, now called Bahr-el-Houle, is the most northern and the smallest of the lakes which the Jordan forms in its course from north to south. It varies considerably in size at different periods of the year. In spring, when it is filled by the melting of the snows on the surrounding mountains, it is about seven miles long by four in breadth. The northern part in summer is entirely dried up, and the remainder becomes a mere marsh. The waters are muddy and slimy, and the banks are covered with reeds and rushes, among which wild swine and serpents conceal themselves. To the north of the lake is an extensive tract of fine meadow land, occupied by nomadic Arabs, whose main employment is the raising of cattle, chiefly buffaloes. On the banks of this lake the Israelites, under Joshua, gained a complete victory over Jabin, king of Hazor, and his allies, and smote them, until they left none of them remaining. (Josh. xi. 8.) 2. The Sea of Galilee is the second lake formed by the Jordan. It is also called the Sea of Tiberias, modern name Bahr-el-Tabarieh, the Sea of Chinnereth, and the Lake of Gennesareth. Its length is about twelve miles, and its breadth varies from five to six miles. It lies in a deep basin, being surrounded by hills and beautiful heights, which in general rise steeply from the shores of the lake. The waters are clear, cool, and refreshing to the taste, and abound in fish of various kinds. In ancient times boats and fishermen were continually employed on its waters, and from among the fishermen Christ chose the first |