mind indulged no wrath; his bosom harboured no revenge. Boldly and uniformly, without fear and without fondness, he told the truth, and did that which was kind, just, and right.

To friends he was never partial; to enemies he was never resentful. In his virtues he was not rigid; in his doctrines not severe; in his worship not superstitious: but in all was rational, gentle, meek, faithful, self-possessed, and sublimely excellent.

He was born in an age, in which pure, undefiled religion had wonderfully decayed, and given place to an almost absolute round of superstitious and vain externities. Whenever men rely on these observances for acceptance with God, they resign of course all ideas of internal purity. He, who expects, that washing his hands will give him a title to heaven, will never concern himself with cleansing his heart. In such a state of things, wickedness of every kind will triumph; all the doctrines of Religion will be modelled to the views and feelings of those, who practise it; and the whole system of faith will become a complication of folly, falsehood, authoritative dogmas, and implicit submissions of credulity. But in an age, and country, distinguished by these evils more than, perhaps, any other, Christ uniformly and victoriously resisted them all. He received no doctrine, he required his hearers to receive none, except when known and proved by unanswerable evidence, to be from heaven. All his own instructions he proved in this manner. Not an instance can be produced, in which he used the argument from authority. In his conduct there is not an example of superstition, enthusiasm, or bigotry. Harmless enjoyments he never refused; sinful ones he never indulged. No man was the better, or the worse, treated by him, on account of the sect, party, nor nation, to which he belonged.

In his beneficence he was a glorious example to all men. His affections were literally universal: and his beneficence was an exact expression of his affections. As it was dictated by no idle dreams of Philosophy, by no cobweb system of abstraction, but by plain, practical truth; it was real, useful, uniformly honourable to himself, and invariably profitable to mankind. He never spent his time in sending his thoughts abroad to distant countries, to inquire what errors, abuses, or sufferings, existed

there, which demanded correction, reformation, or relief. He did not sit down in the exercise of vain philanthropy, to employ life in unavailing sighs, and tears, for the sufferings of distant countries, and ages; nor give himself up to the useless despair of doing any good to mankind, because he could not do all which their circumstances required. He did not satisfy himself with lamenting the distresses of his fellow-men, and teaching others to relieve them. In a manner, directly opposed to this visionary, useless philosophy, he made his whole life a life of the most active beneficence. Instead of seeking for objects of charity in Persia, or at Rome, he found them in his own Country; on the spot, where he was; among the sufferers, daily presented to his eyes. During his private life, he contributed by his daily efforts to support, and befriend, the family of his Father. Throughout his ministry, he took an effectual and daily charge of his own family of disciples; and travelled unceasingly from one place to another, to find new objects, on whom his kindness might be successfully employed. Thus he loved mankind, not in word, neither in tongue, but in deed, and in truth. The weight of his example is, in this respect, singular; because the great purposes of his mission were more extensive, more absolutely general, than any, which ever entered into the human mind. Like his views, his benevolence, also, was in the absolute sense universal. he spent his life in doing good within the sphere, in which he lived, and to the objects, within his reach. Thus he has taught us irresistibly, that, instead of consuming our time in wishes to do good, where we cannot, the true dictate of universal good-will is to do it where we can.

Yet

t;

At the same time, he denied all ungodliness and worldly lusts. No avaricious, ambitious, proud, or sensual desire found a place in his mind. Every selfish aim was excluded from his heart every unworthy act, from his life. Omniscience itself, looking into his soul with a perfect survey, saw nothing but pure excellence, supreme beauty, and divine loveliness: a sun without a spot a splendour, formed of mere diversities of light and glory. The perfection of this wonderful example we cannot expect, nor hope, to attain but a character of the same nature we may, and, if we would be interested in the favour of God, we must, acVOL II.

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quire. Like him, we must consecrate ourselves absolutely to the glorification of God. Like him, we must willingly, and alway, do good. Like him, we must steadily resist temptation, and overcome iniquity.

Obedience, and not pleasure, must be the commanding object of our purposes. The pleasure, at which we supremely aim, must be, not the pleasure of sense; but the peace, which passeth all understanding; the joy, which no stranger meddles withal; a self-approving mind; the consciousness of personal worth; the enjoyment of virtuous excellence; accompanied, and cherished, by a glorious hope of the final approbation of God, and an eternal residence in his house, in the heavens.

2dly. The example of Christ teaches us how far the character of mankind is from what it ought to be.

We are often told very flattering things concerning the dignity and worth of man; the number and splendour of his virtues ; and the high moral elevation to which he has attained. The errors, into which we fall in forming this estimate of the human character, are, together with many others respecting our own character, the consequence of referring the conduct of ourselves, and our fellow-men, to a false standard of moral excellence. No man ever intends to rise above the standard, which he prescribes for himself. All men expect to fall below it. If the standard, then, be too low; their character will be lower still. If it be imperfect; their life will be more imperfect. If it be erroneous; their conduct, under its influence, will err still more extensively. The true aim of every man ought to be pointed at perfection. Of perfection he will, indeed, fall short; but his life will be more excellent, than if he aimed at any inferior mark. For this reason, probably, among others, the Scriptures have directed us to make the attainment of perfection our daily, as well as ultimate, aim.

The formation of a defective standard of excellence was one of the predominant errors, and mischiefs, of the ancient philosophy. The wise man of the Stoics, Platonists, and Peripatetics, felt himself to be all that he ought to be, because he so grossly misconceived of what he ought to be. Proud; vain; impious te the Gods; a liar; an adulterer; and even a Sodomite; he

still boasted of his morality and piety, just as the Stoic boasted of his happiness, while writhing under the pangs of the cholic, or the gout. The reason plainly was; he believed all these enormities to be consistent with the character of a Wise man. Cicero thought war, (that is, the butchery of mankind, and the devastation of human happiness,) when undertaken for the love of glory, and unstained with peculiar cruelty, justifiable. Why? Because he had previously determined the love of glory to be virtue, or the real excellence of man; and therefore concluded, that the means of indulging, and gratifying, this passion must be, at least, consistent with virtue. In the same manner, men of all descriptions, when they have formed to themselves a false standard of excellence, are satisfied, if they only embrace the errors, and commit the sins, which that standard allows; and will in fact embrace more errors, and commit more sins.

He, who will compare himself with the perfect standard of virtue, furnished by the life of Christ, will see at once, and without a doubt, how far his character falls below what God has required. The best man living will, in this case, cordially unite with Paul in exclaiming, O wretched man, that I am! Who shall deliver me from the body of this death? and, with Job, humbled by the immediate presence of God, in the kindred exclamation, Wherefore I abhor myself, and repent in dust and ashes. "How different," will he say, " is my life from that of the Redeemer? How different the heart, from which it has been derived! To me belongeth shame and confusion of face, because I have sinned, and done this great wickedness. But to thee, O Divine Saviour of men, be blessing, and honour, and glory, for ever and ever. Amen."

If such be the state of the best, in the light of this comparison, what must be the state of others? What of men, who feel themselves to be, not only decent, but in a good degree virtuous, and safe? What shall be said of him, who neglects the worship of God in his family, or closet; who attends in the sanctuary, occasionally only, and is inattentive to the worship, when present; who neglects the relief of the poor and distressed; who justifies lying, in certain circumstances; who uses sophistry; who makes hard bargains; who preaches moral essays, effüsions of genius, and metaphysical disquisitions, instead of the Gospel; and himself,

his resentments, or his flattery, instead of Christ; who wastes his time in light and fanciful reading; or devotes life to amusement, instead of duty? All these, and all other similar, persons are contrasts to the character of Christ, and not resemblances. They walk not as Christ walked. The same mind is not in them, which was in Christ.

The meek and lowly virtues were peculiarly the virtues of the Redeemer. By this I mean, that he exhibited them most frequently, urged them most extensively and forcibly, and described his own character as being formed of them in a peculiar degree. The proud, therefore, the vain, the insolent, the wrathful, and the revengeful, are irresistibly compelled, when they read his character, to know that they are none of his.

IV. The example of Christ was highly edifying.

By this I intend, that it was of such a nature, as strongly to induce, and persuade, mankind to follow him. On this part of the subject, interesting as it is, I can make but a few observations.

The example of Christ was singular. No other, corresponding with it, has ever appeared in the present world. The best of men are only faint and distant copies of his excellence. When exhibited by him, it was a novelty; and has, since, been always new, as well as always delightful. In this view, it is formed to engage attention, and command a peculiar regard.

It was the example of an extraordinary person; who taught wonderful wisdom, lived a wonderful life, and wrought wonderful miracles. Such a person naturally compels, beyond any other, our admiration and respect; an admiration, mightily enhanced by a consideration of the circumstances, in which he was born and lived; the humble education which he received; the lowly condition and character of those with whom he consorted; the superiority of his precepts and life to those of all who went before him; and their total opposition to those of his own contemporaries. All these considerations lead us to a full and af fecting conviction, that his wisdom was self-derived, and his life the mere result of his own unrivalled virtue. Accordingly, all these facts astonished those, who lived around him; and have filled with wonder men of every succeeding age.

The example of Christ was an example of benevolence only. All