3dly. Christ taught that the meek and lowly virtues, as they are called, or in other words exercises of virtue, are superior in their excellency to any others.

Mankind have universally admired magnanimity, active courage, contempt of danger and death, and other exercises of a bold and vigorous spirit. Nay, so greatly have they admired them, not only as to regard with a forgiving eye those who have exhibited them, even in the midst of crimes and excesses, but to yield to them, when guilty of every enormity, their universal and unqualified applause. I do not deny that these may be indications and exercises of virtue. There are undoubtedly occasions, on which we are required to be strong, and of a good courage; and, when we assume this character from a sense of duty, and for just and benev olent purposes, we are really, and may be eminently, virtuous.

On the other hand, the meek and lowly exercises of this spirit; such as meekness, humility, patience, submission, gentleness, placability, moderation, and forgiveness; although, perhaps, by most persons allowed to be virtuous, are yet by almost all unadmired and unesteemed. Still, our Saviour has unquestionably exhibited these, both in his instructions and in his example, as wholly superior to the others. He descants on them oftener: he dwells on them more: he presents them more frequently to us in his life; or rather his whole life is an uninterrupted exhibition of them. He plainly attaches to them a higher importance, as they are in themselves: and he makes them more essential to the character of a Christian, and to the attainment of salvation. This, it must be acknowledged, is a current of instruction running directly counter to that of Poets, Historians, and Philosophers, in all ages; and to the general course of human feelings, relating to this subject. It cannot but be useful to examine, for a moment, how far this conduct of the Redeemer accords with the decisions of experience and

common sense.

It is evident beyond a debate, that the meek and lowly virtues have in themselves no tendency to produce any part of those miseries, with which mankind have afflicted each other. If we were humble, we should never become the authors of those evils which have regularly sprung from pride. If we were meek; we should not impatiently feel injuries, nor give pain in those numerous instances in which it is created by wrath. If we were gentle; we should not do injuries to others. If we were forgiving; we should not revenge them on others. If we were moderate; we should prevent the evil effects, which always spring from ungoverned passions; particularly from envy, wrath, and the passion for pleasure. If we were placable; we should cut off the mass of calamities, which is found in alienation of heart, unrelenting aversion, and irreconcileable estrangement of affection; and instate in its place that serene and self-approved enjoyment, which springs from the cordial reconcilement of minds, previously the seats of real, though

imperfect good-will. If we were patient; we should neither murmur at God, nor at each other; and should at the same time lessen half the evils, which we felt, by a quiet submission to the hand of our Creator. Who does not see, that, if these virtues had their full and proper influence on human hearts, and human affairs, Man would assume a new character, and the world a new face? Who does not see, that a great part of the guilt and misery, now suffered, would vanish; and that in its place would be found peace and happiness, transcending all easy estimation?

Equally evident is it from experience, that those, in whom these virtues presided, have never in fact produced these miseries. Often have they been among the principal sufferers, but never numbered among the actors, of this tragedy. As this position cannot, and will not, be denied; to insist on it any further would be useless. On the other hand, to that characteristic of man, which is styled heroism, has been owing a great part, and that usually the most dreadful part, of human sufferings. Active courage has in every age filled the world with tumult, contention, and bloodshed; destroyed the labours and enjoyments, the peace and hopes, of men; overturned temples; consumed cities with fire; and converted kingdoms into deserts. All these are causes of misery only. At the same time, it has rarely done good, except by accident; and, however admired and applauded by the silly mind of man; undoubtedly been one of the chief curses, which God has permitted to visit this unhappy world.

has

I have already said, that I do not deny these exercises of heroism to be capable, in certain circumstances, of being virtuous; and even eminently virtuous. Still, it ought to be remarked, that, if the other class of virtues were to have their proper influence on mankind, these would not exist; because there would be no occasion for them. Were no injuries done, there could be no occasion for resisting them; and, of course, no demand for active courage. The exercises of this spirit, therefore, are, at the most, of a secondary importance; and can be called forth only by preceding crimes. The meek and lowly virtues are, on the other hand, original and essential ingredients of happiness in every world; are indispensable to all private and public enjoyment; and are, therefore, of primary and inestimable value. The preference, given by our Saviour to these virtues, is of course, a proof of real and divine wisdom.

4thly. Christ in the same complete manner taught the way, in which fallen beings may again become virtuous and happy.

He explained his own character, as the Propitiation for sin, and the Saviour of sinners: the willingness of GOD to pardon, justify, and accept, them on account of his righteousness, through faith in him; accompanied by repentance, and followed by holiness of heart and life. He taught mankind, that their character by nature is sinful and odious to God; and that their own obedience can never be accepted as an expiation for their sin, or a ground of their

justification; that, unless they are born again of the Spirit of God, and possess a new and spiritual character, they cannot see the kingdom of GOD; and that in acquiring this character they become his disciples indeed, and prove themselves to be such by doing whatsoever he hath commanded. All these things, united, constitute that character, which being assumed, those, who before were apóstates, return to GOD, and to their obedience of his will; and may evangelically claim, through his promise, a title to eternal life.

5thly. Christ established his church in a new form, appointed in it new ministers, constituted a new discipline, and directed anew the peculiar duties of both its officers and members.

The Church, under the Mosaic dispensation, was properly a national one; consisting, with the exception of such as became proselytes, and thus in a sense Israelites, of those only, and of all those, who were descended from Abraham, Isaac, and Jacob. Christ constituted the Church of the Spiritual children of Abraham; who were Jews inwardly, though not according to the flesh; and whose praise was not of Man, but of God. Instead of the Priests, who were ministers of the Jewish Church, he appointed ministers of the Gospel to be officers in the Christian Church. Its discipline, also, ceased to be the severe and dreadful system of proceedings, enjoined under the Mosaic dispensation; and became a course of advice, reproof, and, in cases of irreclaimable obstinacy, a solemn separation from the offender: all administered with the most prudent care, the tenderest good-will, and the most exemplary moderation. The peculiar duties of Christians towards each other were summarily directed by the New Commandment; which, to the common benevolence, required by the moral law towards all men, superadds brotherly love; or the exercise of complacency towards the evangelical character of their fellow-Christians. The peculiar duties of Ministers, as enjoined by Christ, are, generally, to preside over the worship and discipline of the Church; to preach the Gospel; to dispense, and, together with their fellow-Christians, whose duty it is also, to receive, the Sacraments of the New Testament.

6thly. Christ taught also the great doctrines concerning a future state of being.

These are the separate existence of the Soul after death; the Resurrection from the dead; the final Judgment; the misery of the wicked; and the happiness of the righteous, throughout eternity. Concerning these great subjects the Heathen only formed conjectures, supported by very imperfect arguments. The Jewish Scriptures, also, although really containing these doctrines in substance, exhibited them in dim and distant view. Life and Immortality were brought to light, that is, were clearly shown, and fully proved by Christ alone. To him the world is indebted for its certain knowledge, and extensive views, of things beyond the grave; things, in comparison with which all that exists in the present life is nothing, less than nothing, and vanity.

VOL. II.

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From this summary view of the Instructions of Christ, it is evident, that he has taught every thing, necessary for the knowledge of our duty, the attainment of holiness, and the best conduct of a virtuous life; has established his Church on a new and happier foundation; instituted a simpler and purer worship; suited its whole economy to the circumstances of all nations; prepared it to extend easily, and happily, throughout the world; furnished mankind with the best means of obtaining salvation; and engaged them by the most cogent motives, placed before their eyes, to seek effectually a glorious and blessed immortality.

SERMON XLVI.

CHRIST A PROPHET.-THE MANNER OF HIS PREACHING.

JOHN Vii. 46.-Never man spake like this Man.

IN my last discourse I considered the second division of the proposed examination of Christ's prophetical character, viz. the Things which he taught. I shall now proceed to consider III. The Manner of his preaching.

Concerning this subject I observe, that Christ preached, 1st. With perfect Plainness and Simplicity.

By the plainness of Christ's preaching I intend generally, that he preached in such a manner, as to be easily understood by all, who were willing to understand him.

Particularly, he used the plain, common, language of mankind; and, on no occasion, the technical language, customarily used by men of science, and extensively used at that period by all the votaries of the fashionable philosophy. That he has never used this language will undoubtedly be admitted by those, who read his instructions; there being not even a solitary instance of it in all his discourses.

If

That Christ acted with entire wisdom, in this particular, is manifest from many considerations. The common language of men is the only language, which men, generally, can understand. Christ had used any other language, particularly technical language, scarcely one of a hundred of those who heard him, or of those who read his discourses, would have been able to know what he meant. To all these the book, containing his instructions, would have been a sealed book; and almost every man, who read it, would have been obliged to say, I cannot understand it, for I am unlearned.

Nor would technical language have been of much real use to learned men. In Natural and Mathematical science this language has, I acknowledge, been employed with success; and that, to a considerable extent. But in Moral science, which involves all the instructions of Christ, the same thing cannot be said without many abatements. The subjects of Moral science are, generally, less distinctly and definitely conceived of, than those of Natural, particularly of Mathematical, science; and on this account, and because we have no sensible, exact standard, to which we may refer them, the terms of Moral science are, to a great extent, used at first indefinitely; and are afterwards rendered still more indefinite

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