were found in him in equal perfection. The Emmanuel of God possessed an elevation of mind, and sublimity in his conception of divine things, such as man never approached to; yet with what facility, what grace, what propriety, what simple beauty, did he adapt his discourses to the ignorant multitude around him? His heart was raised far above this world, and evidently maintained an intimate communion with the Father of spirits: yet he conversed freely with mankind: was often engaged in the tuinult of crowds and contention; and on all occasions maintained a wakeful regard to the wants and wishes, the joys and sorrows, of those around him. Who ever beheld, who ever could have conceived, humility so deep, so perfect! His dignity was equal. With what unconquerable energy of soul did he act and endure ! His whole life was passed in labours and privations. He was harassed, weary, hungry, without a home, despised, defamed, forsaken, persecuted: still his constancy was unshaken; and, pressing towards the mark of his high calling, he triumphed over the infirmities of nature, defeated the opposition and malice of his enemies, and trampled under his feet the powers of darkness. Surely such lofty and masculine qualities could not be allied to a gentle and tender disposition: the softer virtues could hardly have lived amidst the severity of such continual suffering and conflict!He wept over Lazarus; he wept over Jerusalem; he pitied the unhappy; he instructed the ignorant ; he healed the sick; he fed the hungry; he bore

with all the dulness and contradiction of sinners; in the hour of darkness, when himself most needed comfort, he consoled and strengthed those who were about to forsake him in his extremity; from the cross he commanded John to sustain his desolate parent; in death he prayed for his murderers. Truly "Thou art the we may exclaim with the apostle, Son of God, thou art the King of Israel."

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The view of our Redeemer's character last exhibited deserves, and, I am persuaded, would amply repay, the deepest and most attentive consideration; but I shall only further notice two striking passages which may tend to illustrate it, Consider the sublimity of that blessed invitation, "Come unto all ye that labour and are heavy laden, and I will give you rest: take my yoke upon you, and learn of me, for I am meek and lowly in heart." Who, but Christ, ever called on men to imitate his lowliness? There is a simple unaffected greatness in this command, to which I am persuaded no parallel can be found in history or fiction. Christ was so humble, that he could exalt his humility into a standard, without rendering it questionable. Just after the Last Supper, when Jesus had immediately and fully present to his mind the sufferings he was about to endure, the foresight of which soon afterwards dreadfully affected him, he girded himself with a towel, and washed in succession the feet of all his disciples. This apparently trifling act, trifling at least in comparison of what he had done and was about to do, Christ performed in a moment

which seemed to call on him to awaken all his energies for the approaching conflict; when a deep reserve and severe self-collection would, in any other man, have appeared more suitable to the occasion. Great men have sometimes assumed an air of carelessness on the near approach of peril, when it was necessary to their safety; many have evinced composure in their sufferings, while sustained by the admiration of the multitudes who witnessed them; some have even risen so high as to approach with a dignified fortitude to tortures for the endurance of which no compensation could be found in applause: but never was it before heard, that a man, affected with the deepest sense of the sufferings about to overtake him-sufferings known only to himself—should not only possess sufficient recollection to perform every office of benevolence to those around him, but even stoop to the humblest act of condescension, in an hour which seemed to demand assistance from the loftiest and sternest principles of his nature.

Christians should observe, and frequently consider, the perfect consistency visible in every part of their Redeemer's life and conversation. It is the want of this moral symmetry, which robs religion of its glory, and those who embrace it of their privileges and peace. Nor only this. Of all self-deceptions, that is far the most alarming which respects our everlasting interests; and the truth is, whatever flattery we may permit or practise, that no man is safe, who either overlooks in himself, when he might

know, or knowingly perseveres in any temper or practice whatsoever contrary to the precepts or example of Jesus Christ. All, therefore, must watch; those particularly who are high in knowledge or reputation; for, as are their advantages, so are their temptations. It is in religion as in the field; the post of glory is the post of danger: and danger, if it fail to awaken us to superior diligence and watchfulness, will overwhelm us while we slumber. How thankful then should we be for advice; how eager to accept it, even from our enemies; how habitually diffident of ourselves! There is a peculiarity too in Christianity, which makes a thorough consistency absolutely indispensable. The doctrines it inculcates, and the temper and duties it enjoins, are of such a nature, that a partial acceptance of either certainly cannot be considered as so much clear gain, and be very may little better than an entire rejection of both. In some particulars this is plain, as in the abuse of the doctrines of grace; but it is true also, though less obvious, in the circle of the moral duties. Thus zeal, neither enlightened by knowledge, nor chastised by humility, is only energetic bigotry. Devotion, without purity, is profaneness; and, allied to any presumptuous sin, it is enthusiasm and hypocrisy. Even humility itself, lovely as it is, if separated from the sustaining and moving principles of Christianity, particularly from trust in God and devotedness to his service, would so abase and neutralize the character, that it may doubted whether alone it would be worth retaining.

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What self-denial is in its solitary effect, the history of the monastic orders awfully instructs us. We have seen the same principle, which, cherished by the genial warmth of love, starts forth to life and beauty, supporting, strengthening, and adorning every sister grace: unnaturally prolific of whatever is base and cruel, of

"All monstrous, all prodigious things,
"Abominable, unutterable."

This paper

has become long, but the subject is very ample; and surely the motives to an intimate acquaintance with the character of Christ, are, above all expression, powerful and affecting. He is our Lord God, the Captain of our Salvation. By him we have redemption-in him we have strength— with him we hope to reign for ever in glory. Yet a few years, and they who are found worthy shall be translated into the kingdom of the Lamb, who shall "lead them to fountains of living waters, and wipe away all tears from their eyes." And shall we not labour then, while on earth, to be conformed to his image, that we may be made meet for the promised inheritance; to be holy and heavenly, that we may even now walk in his light, and taste his mercy, and feel his truth? This is the path in which he would lead us, the path of peace and joy. If we follow him here, he will own us hereafter; if he be our example upon earth, he will be in heaven our everlasting and exceeding great reward.