of the Jewish people, were preju diced against our Lord, but even the most pious and devout among them were staggered at the manner of his appearance. Nicodemus was perplexed. Even his own disciples were confounded; and when he explained to them what he was to suffer, they exclaimed, "That be far from thee." Nor does John the Baptist appear to have been free from difficulties respecting the proceedings of him whom he assuredly knew to be the Messiah, and whom he had himself proclaimed as such. In the midst of his useful labours, he had been arrested and shut up in prison. For a time, he would perhaps bear his confinement with patience; but week after week and month after month elapses, and he finds himself still laid aside from all his usefulness. He hears continually of the miracles performed by Jesus, and learns that all men flock to him from every part of Judea but still the Messiah seems to forget him who had borne so clear a testimony to him. He does not come, as he perhaps might expect, to release him from prison; nor does he declare himself openly to be the Messiah. John therefore sends two of his disciples to Jesus, in order to put an end to his doubts. He probably did not doubt whether Jesus really were the Messiah; but still he might wish for some explanation of his conduct, or some information when he would declare himself, and deliver his forerunner. Our Lord replied, "Go and shew John again the things that ye do hear and see: the blind receive their sight, and the lame walk; the lepers are. cleansed, and the deaf hear; the dead are raised up, and the poor have the Gospel preached to them."These, as if he had said, are the proper proofs of my being the Messiah; nor can any better be given. Blessed is he who so well understands the true nature of the Messiah's kingdom as to be satisfied with these proofs:Blessed is he who is not offended in CHRIST. OBSERV. No. 118.

me, who does not stumble at my humiliation, and at my disregard of all worldly grandeur.

This ocurrence may serve to direct our thoughts to the consideration of the true nature of Christ's kingdom, and of the works he migl.t be expected to perform.

Suppose, then, that we were told that the Son of God was about to come down from heaven to save mankind; let us think in what manner we should expect him to make his appearance. Should we expect him to appear as a great conqueror at the head of a large army, forcing the nations which he had subdued to receive his faith? Such a Messiah the Jews expected. Such a prophet was Mahomet. In this case, we should have mankind wrought on by power rather than by argument. But surely this would be inconsistent with all our views of what is right. Surely we would wish that faith in him should be the effect of sober examination, and that the understanding should not be overpowered, but convinced.

But it may be said, Let Christ come from heaven in his own proper glory and majesty, attended by myriads of angels; and let him seat himself on the throne of the world with such irresistible proofs of his divinity, that all may be convinced of his being the Son of God, and immediately receive the law from his mouth. Thus the Jews reasoned: Shew us, said they, a sign from heaven; some clear proof from heaven itself, and we will believe thee. And thus many at this day are apt to reason. Bat is it not past doubt, that no pomp, however dazzling, would convince all mankind. The experiment was tried at Mount Sinai. 'God shewed himself there with all possible power. The sea had just opened at his bidding, and water had issued out of the flinty rock; and now the Lord descended upon Sinai with thunderings and lightnings and earthquakes. But the very persons who had seen all these things, even 4 L

while the presence of God still rested on the mount, were employed in making for themselves a golden calf as a god! And if those who thus saw the Divine power displayed did not credit it so as to be influenced by it, what would others do who received it only on their report? What would distant generations do? Besides, it would be clearly desirable that man should rather be convinced by reason, than dazzled by splendour. It would, moreover, be of no use merely to convince men of the truth of a fact or doctrine, unless their hearts were at the same time so affected as to profit by it. We must therefore lay aside the idea of every thing in the appearance of the Son of God which would impose on the senses, and look for nothing, in proof of his being the Messiah, but evidence of a moral kind; evidence suited to the holiness, wisdom, and goodness of the Divine Majesty.

It is plainly the design of God, in all his revelations, to teach man to lay the stress, not on outward circumstances, but on inward excellence; moral good being the only good he values. It is the folly and corruption of man unduly to value outward things, such as pomp, wealth, greatness, learning; and to undervalue those dispositions which are really of great price in the sight of God, such as meekness, purity, humility, love, disinterestedness, deadness to the world, spirituality, and piety. The rank, the reputation, the station of a man, are nothing in the Divine estimation: his moral qualities are every thing. But on what has there more generally been a false judgment among men, than on this very point? And was the Son of God, when he came into the world, to sanction by his conduct such an error as this? On the contrary, would he not do all he could to counteract it? How then could he come but in an humble state? Had he come in a state of affluence and dignity, he would have rengthened that attachment to the

world, and the things of the world, which is the bane of man. There appears, therefore, to have been a striking fitness in his choosing to be humble in his birth, low in his rank, poor in his circumstances, and, like the great bulk of mankind, subject to pain and affliction. Jesus, therefore, was born poor; he lived among the poor; he chose his disciples among the poor; he embraced a life of hardship, toil, and suffering; he taught his disciples to expect such persecution and affliction as he himself experienced ;therefore he permitted his forerunner to be imprisoned and slain. He taught his disciples that he himself should be put to a shameful death; and he allowed them, one after another, to be persecuted and to be killed. He reproved Peter, with a degree of warmth unusual to him, when he objected to his sufferings-" Get thee behind me, Satan, for thou savourest not the things that be of God, but those that be of men." What sublime lessons does this language teach us! Death is to be accounted no evil in the view of the disciples of Christ. They are, like him, to rise above the world. The things of the world he trampled under his feet: the sufferings of the world he set at nought: for the joy that was set before him, he endured the cross, despising the shame. Here we see the Godhead breaking out with a lustre surpassing that even of divine pomp. Heavenly sentiments, heavenly conduct-these declared the Lord of heaven; these formed the glory which distinguished him from all the sons of

men.

But what might we expect would be the employment of the Son of God on earth? It is plain, from what has already been said, that we could not expect him to be employed in those pursuits in which the generality of the great men of the earth have been engaged. What, then, should be his occupation ? Doubtless the same with that of the Almighty Lord of heaven and earth

He is engaged in doing good and promoting holiness: His bounty feeds mankind: His goodness supplies their wants and relieves their necessities: He instructs them in wisdom, and so orders the course of his providence as to punish vice and reward virtue. In the same way was Jesus employed while on earth. He instructed the ignorant; he healed the sick; he gave sight to the blind and hearing to the deaf; he cleansed the lepers: sometimes he restored the dead to afflicted relatives: he was ever engaged in doing good to the bodies and souls of men. And these acts of kindness and love he performed with a profusion like the bounty of God; healing the sick freely, healing all that were brought to him, refusing no one, and travelling from place to place to enlarge the circle of his benevolence. Here are indeed marks of the Godhead; and if the disciples of John could not at once see, in such employments, the proof that this was indeed the Christ, the Son of the Blessed, it was because their eyes were still blinded by the god of this world, so that, seeing, they could not see, and understanding, they could not perceive. When shall we learn to judge of things by the rules laid down in the courts of heaven? When shall we get above those false and wicked maxims which a polluted world has invent ed in order to honour sin and conceal our corruption? When shall we see things as they really are? When shall we judge as the blessed inhabitants of heaven do, and as the Lord of heaven has taught us to do, by his own example?

We may see, then, the force of our Saviour's reply to the inquiry of the Baptist. The right understand ing of its force, however, will depend on the state of our own minds. If we are earthly-minded, sensual, and corrupt; if we dread poverty, or the reproach of men, as a great evil; we shall not easily discover, even in the blessed Jesus, the marks of the Son of God. But if, on the contrary,

our views are exalted by faith; if our affections are set on nobler things than this earth can afford; if we esteem the love of God the greatest excellence which man can possess, and next to that the love of our fellow-creatures; if we are able to separate what is really great and good from the outward circumstances which accompany it; we shall then as clearly perceive in Jesus the glory of the only-begotten of the Father, in the fulness of grace and truth, as if the veil of mortality were removed, and we had beheld, with our eyes, legions of angels and archangels waiting upon him with reverential homage and faithful obedience.

This view of the subject may be of use in confirming our faith. The objections against the divinity of Jesus have been frequently drawn from his outward appearance and sufferings. He had about him too much of the man, and too little of the God. But in the view of an enlightened mind, no more striking proof could possibly be given that Christ came down from heaven, than such a life as he led, in such a station, spent on such principles, and closed by such a death. There appear, even to us, on a close examination, very serious objections to his manifesting himself in any other manner than that in which he thought proper to shew himself. Had he been of the order of the priesthood; had he been in a higher station; had he been educated in the learning of this world; various objections might have been raised which can now have no place. He plainly wished that the proof of his being the Messiah should rest on the excellence of his own character, the beneficence of his acts, the purity of his doctrines, and the tendency of his miracles, as well as on the astonishing power they displayed. And this evidence is both the most convincing in its nature, and the most lasting in its effects, of any that could have been given. Succeeding ages might have lessened the

credit of supernatural proof; but they do not in any degree lessen the value of such a conduct and such acts as those of our blessed Lord and Saviour, and which clearly marked him out as the Son of God come down from heaven to be the light and the salvation of the world.

Let us bear in mind, that Jesus was intended to be not only a teacher of religion, and an example to mankind, but an atonement also for the sins of the world. He was therefore designed to be suffering rather than a triumphant Messiah. He was to humble himself in the lowest manner; to empty himself of all his glory; to become a servant; and to suffer death, even the death of the cross. Here then we see farther reasons for the lowliness of his state, and the sufferings and sorrow he was called to bear. While he was on earth, we were to behold him, not as the King of glory, but as the Lamb of God slain for the sins of the world. But while our faith in our blessed Lord is confirmed by this view of the subject, let us at the same time learn from it what our own sentiments and feelings ought to be. We behold the Son of God clothed in no glory but that of holiness and love. Let us learn hence what true greatness is. Is it the greatness which ambition, or covetousness, or pride, or selfishness, would esteem such? No; far from it. If there was any wisdom in our Saviour's choice, or any excellence in his conduct; if he has set us a pattern worthy of our imitation; then our worldly ideas must be renounced, and ideas very opposite to them must be embraced. We must indeed be converted, and become little children, as to worldly honour and advancement. Let us cast our eyes towards Judea. There we shall see a truly great, a perfect, a Divine character: one whom angels regard with the deepest reverence; one in whom God delights; bis very image on earth. But how shall we find him employed? We shall see no guards around him, no homage paid to him by his attend

ants. We shall see him, when an infant, laid in the manger of a stable, his reputed parents poor and unknown. We shall see him for many years dwelling with them in their humble cottage, subject to them in all things, and performing every duty of an affectionate son. If we follow him, we shall find him instructing the people, and labouring with unwearied zeal to promote the honour of his Father's law and the good of mankind. We shall see him going about to do good; to heal the sick and to relieve the distressed: yet at the same time bearing himself every evil and inconvenience with wonderful patience; ever anxious about the world to come; ever attentive to true holiness, though ever compassionate to the frailty of man; bearing and freely forgiving all injuries; and continually labouring to infuse a spirit of love and kindness among all his disciples. Are these the marks by which the Son of God is known? Then ought not his disciples to be like him? Do we not see that heavenly, and not earthly, things should occupy our thoughts? Do we not see that there ought to be an entire change in our views on this subject? Do we not see that we are bound to act differently, in this respect, from the generality of the world; in a way that will appear singular in their eyes? Which, then, shall we follow; the customs of the world, or the example of the Son of God? Let us make our choice. If we call ourselves the followers of Christ, and if he shewed himself to be indeed divine by the benevolence and holiness of his conduct; if he shewed the greatness of his character in the lofty views he entertained of the nothingness of this life and the importance of the life to come, of the excellence of holiness, and the emptiness of every thing beside; let us go and do likewise. Let us learn from our Master. Let us subdue and mortify our earthly desires and corrupt inclinations, Let us continually set before our eyes the life and example of our

Lord. Let us consider how he acted, and also how he taught his dis ciples to act, in every situation in which they were placed. We cannot, indeed, do good to the same extent that he did; but we can do some good: we can be always shewing a benevolent disposition; we can forgive, like him; we can be merciful, as he was; we can consider, as he did, what was the will of God, and do it. Thus, and thus only, shall we be indeed his disciples. In heaven, there are glories unspeakable; but that which is the foundation of all the rest, is of a moral kind. Every glorified being above, is as exact a resemblance of the Son of God on earth, in principles, in intentions, in conduct, as the circumstances of heaven will admit. To prepare ourselves, therefore, for that glorious place, we must learn to copy after His example, and to tread in His steps, who is at once the Lord of heaven and the pattern of men. Let these considerations teach us to love as we ought that gracious Redeemer, who came down from heaven to save us. And while we see him laying aside his glory, that he might heal the sick, and cleanse the leper, and preach the Gospel to the poor, let us thereby be encouraged to draw near to him, and to commit our souls to him, that he may exert the same healing power on them, Many seem afraid of Jesus, as if his service were burdensome. Can it be so? Look at his employment. Was there ever an instance in which his power was exercised for the de, struction or injury of men? But how many instances may be pointed out in which it was employed to serve and bless them! Let us go, then, to the almighty Saviour of the world. - Nothing is beyond the reach of his power or his goodness. He can pardon sins of the deepest dye; he can give strength to the weakest, and grace to the most unworthy. Can

we stand out against such a display as he has given of mercy and love? Alas, that any should do this! Let not us be of the number. Let us

cordially love our Redeemer's character, and think with delight on his mercy and love. Let us rejoice in such a Saviour, and bless God for him daily. Let us trust him with confidence to give us all things needful for us; and, above all, endeavour to shew forth bis praise by our life and conversation.

It was one of the marks of the Son of God, that he preached the Gospel to the poor. Much as the poor have usually been neglected and despised by the great of this world, their state is one which calls for our tenderest regard and sympathy. Behold the tenderness which Jesus shewed to the poor! He dwelt among them; he chose his apostles from among them; and he made it one of the distinguishing marks of his kingdom that to them the Gospel was preached. What, then, can the Gospel do for the poor? It can do much. It can make them more sensible of the vanity of all earthly distinctions; it can take from their state its bitterness, and all the worldly feelings which render it a state of pain: it can teach them to suffer, with their great Master, with patience and resignation; and to look at the Son of God poor and suffering, and be content. It can do more than this: it can point to them such supports under suffering here, and such a glorious hope hereafter, as will make them truly happy in their station. No man was ever dissatisfied with his state, who was diligently employed in the work appointed for him by God, and who truly received the Gospel of Christ. The time will soon come, when the present state of things will have passed away; when the hardships we now feel will appear only as a dream when one awaketh; when it will be seen, that the only real difference between man and man was that of love to God, faith in Christ, and real holiness of heart and life. Let us look, then, to Jesus for the consolations of his Gospel. Let us be rich in faith, and heirs of his kingdom. Let us endeavour to derive