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In the preceding words, the Apostle begins a vindication of the manner of his preaching, which he says was not with excellency of speech or of wisdom." And ver. 4th, he adds, "My speech and my preaching was not with the enticing words of man's wisdom, but in demonstration of the Spirit, and of power." It appears there were in his days, as there are in ours, many who greatly admired a fine style; not so much regarding the subject-matter of a sermon, as the preacher's language and manner of address. Of this sort were they who had been instructed in the Platonic philosophy before their conversion to Christanity, and were for introducing among the preachers of that religion, what they called Plato's gracious manner. The Apostle frequently in his epistles declares against this piece of vanity, as very much below the dignity of the Gospel. He did not study pompous words curiously arranged, and rhetorical harangues, or nicely adjusted periods, to tickle the ear and please the fancy of those who pretended to a refined and polite taste in these matters. And the reason for this

* Preached October 22d, 1761, at Colinsburgh, Fifeshire, upon the admission of the Rev. Mr. Thomas Collier to the exercise of the holy ministry there. This discourse has a historical value, independent of its intrinsic worth. It was upon this day, and in this place, that the Relief Presbytery was formed.

part of his conduct is assigned in the text; For I determined not to know any thing among you, save Jesus Christ, and him crucified.

In which words, two things are observable:

1. The subject-matter of Paul's preaching, namely, Jesus Christ. I determined to know nothing among you, save Jesus Christ. This surely is not to be understood as if the Apostle simply condemned all other knowledge but that of Jesus Christ. We find the Holy Ghost has recorded it to the honour of Moses, "that he was learned in all the wisdom of the Egyptians." Besides, Paul himself had a very liberal education before his conversion, being bred up at the feet of Gamaliel an eminent doctor of the law. Yea, he was not only acquainted with the Jewish laws, rites, and traditions, but likewise with the heathen poets and philosophers, as appears by passages quoted from them in his writings. However, he condemns all sorts of knowledge, in so far as they come in competition with, or stand in opposition to, the knowledge of Jesus Christ. Neither was this a warm flight of devotion, or a thought that suddenly struck the man; but the effect of the most attentive consideration, the result of the most deliberate and serious inquiry. So much is imported in what is here rendered determined. It is as if he had said, "I have well weighed the case, I have turned it round, and balanced advantages and disadvantages, gains and losses;-I have endeavoured to take in every thing that merits consideration here, and, after the most serious, deliberate, and impartial scrutiny, this is my settled opinion, my fixed sentiment, that no knowledge whatsoever is worthy to be once named with the knowledge of Jesus Christ my Lord, for whom I have suffered the loss of all things, and do count them but dung,' (or dog's meat, as the Greek word imports) 'that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."" Phil. iii. 8, 9.

Now, this being the great Apostle's judgment, we need

not wonder that he determined to know nothing, i. e. to make nothing known among the people, but Jesus Christ. This excellent, this matchless One, should be the subject of all his sermons, discourses, and epistles. He would study first to know Christ for himself, and then to make him known unto the people, hereby setting an example to ministers of the gospel in all succeeding ages, that they should first be Christians, and then ministers; and further, that, however well they may be accomplished in the several parts of human learning, yet in their pulpit-ministrations, they should display nothing but the glory, the love, and the laws of the Lord Jesus Christ. This is the mean appointed of God for the salvation of sinners; and though it be esteemed foolishness by the witlings of the world, we may rest satisfied in this, that the only wise God knows very well how to adapt the means to the end.

2. The special consideration of Christ which he singles out from among all the rest, to be the subject of his preaching, namely, Christ crucified. It is not Christ risen, Christ ascended, and sitting at the right-hand of God, clothed with all power, that he pitches on, though these views of him were more likely to have recommended him to the world: but, behold! he singles out that very circumstance concerning Christ, which, of all others, neither Jews nor Gentiles were able to endure; and that was, his being nailed to a cross till he died! "Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness." And, indeed, he was so to Paul himself, as much as to any man, before his conversion; for he was, by his own acknowledgment, a blasphemer, a persecutor, and injurious." Nay, we find the disciples could not bear the intimation of Christ's death when it was made to them by himself: Peter remonstrates against it vigorously. The truth is, these good men laboured under the prejudices of a Jewish education; and they never awaked fully out of the dream of a temporal kingdom, until the day of Pentecost, when the Holy Ghost came down upon them, and cleared up the mystery of the cross unto them: and then,

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