stand," St. Paul assures us, "before the judgment-seat of Christ."

Lastly; he was invested by the Father with power to raise us up, to recall us to life at the last day. "For as the Father hath life in himself, so hath he given to the Son to have life in himself; i. e. to have the same power over life.” "And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise them up at the last day." "I am the resurrection and the life; as in Adam all die, so in Christ shall all be made alive." It seems by this, not only figuratively, but literally true, that through the sin of Adam human nature became mortal. By the efficacy and power of Christ, the same nature is made capable of a restoration to life. "It is he," St. Paul assures us, "who is to change our vile body, that it may be like his glorious body."

Now these several particulars put together compose a character, or more properly speaking, a nature, not only different from any thing the Jews looked for from the Messiah, and in many particulars the reverse of it; but it is entirely, absolutely, and truly original. There was no example that could suggest it, no precedent to authorise it.

The next natural, and as I have argued already, not at all improbable, supposition, had he been guided by any thing else than truth, was, that he would be seen just what the Jews expected the Messiah should be seen; that these expectations had suggested the thought, and were to be the foundation of his claims, and the means of success.

But had our Saviour presented himself as a public and better instructor of mankind in his day, he would

have had examples of this in the old philosophers. Had he assumed the character of a Jew, to the Jews he would have been a second Moses. Had he appeared an inspired prophet, instances of such had been of old frequent among the Jews.

But why he should not only depart from the established persuasion of his own country, and of all the world, concerning the Messiah who was expected, but assume pretensions different and unforeseen, superior to any of these already mentioned, and without any instance or example to lead to or suggest such a scheme and character, unless he was, as we believe him to be, really and truly what he called himself, it seems impossible to account for.

The character of Christ is single and alone in the history of mankind. If he was an impostor, there never was such lame and useless imposture. If he was an enthusiast, produce an instance of any character made up so well of enthusiasm, so calm, so rational, so sublime.

II.

CHRISTMAS DAY.

MATT. XVII. 54.

Truly this was the Son of God.

OUR Saviour's miraculous birth, and still more miraculous life, distinguished him from every person that ever appeared in the world. History affords nothing like him-and these miracles form, no doubt, our assurance, that "He was sent from God." He preserved his pretensions by his works: the wonders of his nativity were followed by the performances of his life. This was the reason his followers believed on him at the time; and this must be a reason for believing on him, throughout all ages.

But, with considerate minds, there is a further reason for believing in him, exceedingly impressive, and that is, the excellency of his character. In this respect he surpasses the best men, of whom we have any knowledge. It might be expected that it would be so, with so great, so distinguished a messenger, sent from God; and it was so.

Pilate said of Jesus, "I find no fault with this man," and he spoke truly; nor has any one, that has examined his history, ever been able to lay a single charge against his conduct. The temper of his soul and the tenor of his life were blameless throughout. From the first moment of his birth (which we this day com

memorate) to his last agony on the cross, he never once fell into the smallest error of conduct; never once "spake unadvisedly with his lips." This is a negative kind of excellence; but observe, it is more than can be said of any person, that ever yet came into the world. But however, though a thing so extraordinary is to be found in no other man, it formed but a small part of that perfection, which belonged to our Lord Jesus. He was not only exempt from every the slightest failing, but he possessed and practised every imaginable virtue, that was consistent with his situation; and that too, in the highest degree of excellence, to which virtue is capable of being exalted. We may in particular fix upon the following points of his character; namely, his zeal for the service, his resignation to the will, his complete obedience to the commands, of his heavenly Father. These constituted his piety. Then, the compassion, the kindness, the solicitude, the tenderness, he showed for the whole human race, even for the worst of sinners, and the bitterest of his enemies. These constituted, if such qualities can constitute, unparalleled benevolence. Then again; the perfect command he had over his own passions; and the exquisite prudence, with which he eluded all the snares that were laid for him ; the wisdom, the justice of his replies; the purity and the gentleness of his manners; the sweetness, yet dignity of his deportment; the mildness with which he reproved the mistakes, the prejudices, and the failings of his disciples; the temper he preserved under the severest provocations from his enemies; the patience, and composure, and meekness, with which he endured the cruellest insults, and the grossest indignities; the fortitude he displayed under the most painful and ignominious death, that human ingenuity could devise, or

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human malice inflict; and that divinely charitable prayer, which he put up for his murderers in the midst of his agony, Father, forgive them! for they know not what they do :" these concur to render the head and founder of our religion beyond comparison the greatest, according to true greatness; the wisest, according to true wisdom; and, in every sense, the best of men.

However, our Lord's proper office in the world was that of a public teacher. In that character, therefore, we ought more particularly to view him. And, in the first place, how astonishing, how inspired, and from what source inspired, must the mind of that man be, who could entertain so vast a thought in so low a condition, as that of instructing and reforming the whole world—a world, at that time more particularly, divided between atheism and superstition; but universally abandoned to sin; differing perhaps in the forms of their idolatry, but agreeing in giving loose to their passions and desires; a plan, I say, of teaching not a few hearers, not a few congregations, not a few towns or cities, not a single country or nation, but the whole race of mankind; for to that length did his plan, not his personal ministry, but the plan of his religion, extend. Surely such a plan was only to be found in the Son of God. In the execution of this immense design, what condescension without meanness, what majesty without pride, what firmness without obstinacy, what zeal without bitterness or enthusiasm, what piety without superstition, does our Lord display! In his discourses and instructions all was calmness. No emotions, no violence, no agitation, when he delivered the most sublime and affecting doctrines, and most comfortable, or most terrifying predictions. The prophets before him fainted