when the Messiah, whom they expected to see like an earthly monarch with the pomp and symbols of majesty, came forth from a manger-the despised of Nazareth, in all the humility and feebleness of a little child and what a blow was struck at the crested head of pride when the lowly Jesus, who had angels at command, wrought all these wonders chiefly amongst the poor; when he sat down with the publican, and those who were reproachfully called "sinners ;" or when he offered "living water" to the Woman of Samaria, and gave more than bread to the cry of the Canaanite, or emphatically applauded the poor widow for the gift of her only and last farthing to God-Surely, brethren, may we not learn from this example to be clothed with humility ourselves? and when we see how the Gospel has been preached to the poor ever since its first issue from the Saviour's lips; how it enters into the cottage, and the hospital, and the convict's cell; yea, how it has made its way through hostile legions into the hands and heart of the slave, teaching him that, although the Gospel interferes not with governments, or human laws, or orders of society, but rather inculcates due subjection to the one, and conformity to the other, its divine principle has yet all along tended, gradually and slowly, but staunchly, to knock off his fetters, and to make his heart leap at the music-like sound of freedom; how it teaches him above all, that, whether the

state of bondman or freeman be his lot, he has an immortal soul within, which has been bound with a baser slavery and a more galling yoke than ever human tyrant forged, and tells him, at the same time, of the liberating Saviour who came down expressly to set it free: and when we mark how these "glad tidings" operate-how the victim of disaster, or the wretched criminal, or the poor negro, receives it, tries it, and finds it so exactly suited to every circumstance of his case and condition, that he requires not the laboured argument, or the evidence of miracle to convince him of the truth, but gladly confesses-this is the very Saviour I needed, this Gospel is the very balm of Gilead for my wounds-when we clearly witness such marvellous effects as these, such an equal adaptation to the meanest as well as the loftiest, there comes forth an overwhelming reason why, in the train of those testifying miracles appealed to by our Lord as proofs of his Messiahship, this grand and persuasive feature was added, "and the poor have the Gospel preached "unto them." Pray give ear, brethren, to our closing remark. Of these two kinds of proof,

which are called the external and internal evidence of our religion, we entreat you, above all, to put this last to the test, and try it for yourselves. Are you in sorrow, or sickness? only try the Gospel, and see you will not derive comfort. Are you spiritually

if

sick and in spiritual bondage? God declares that you are, though you may not feel it, and therefore, possibly you may doubt the fact-then, we ask you to try the Gospel, and the doubt will be cleared up. The great Physician stands ready-you must place faith in him-blind not your eyes, and stop not your ears-only put the prescription to the test, and we pledge the Word of God, which is " greater than an oath," for the result.

SERMON VIII.

THE EVERLASTING MEAT.

JOHN VI. 27.

"Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you."

IT is a usual mode of Scripture expression, well understood by those acquainted with the peculiar phrases and forms of speech in the original languages, to enforce one duty as first and foremost, by placing it in comparison with some minor duty which ought to be secondary and subservient; and indeed two duties are often so put in contrast with each other, that if we were to interpret the phrase literally, the one would appear to be excluded by a positive negative, and the other enjoined by a positive affirmative; whereas in reality, since both are duties, a comparison only, or strong contrast, is drawn between the two, in order to shew the

vast superiority and value of the one over the other, and the primary attention therefore which the more important and paramount ought to obtain; as for instance, when God said by the Prophet Hosea “For I desired mercy, and not sacrifice,” he clearly did not forbid sacrifice by that expression, for sacrifice was at that time an ordained duty; but he brought forward mercy into the first rank, which had been suffered to linger in the rear, and urged it upon the practice as the grander object of attention: this is explained in the same verse, “For I desired mercy, and not “sacrifice; and the knowledge of God more than "burnt offerings." And the same kind of expression our Saviour uses in the sixth chapter of St. Matthew, where he is shewing the superiority of spiritual pursuits over temporal, and consequently pressing upon the worldly-minded, attention to the one thing most needful. "Take no thought "for your life, what ye shall eat, or what ye shall "drink, nor yet for your body what ye shall "put on; but seek ye first the kingdom of God " and his righteousness, and all these things shall "be added unto you." Here it is evident that our Saviour was not urging his followers to discard all thought of prudent provision for the temporal necessities of life, for we are commanded to pray for our daily bread, and since it would be absurd to wait for a miraculous shower of manna from heaven, that which is an object of prayer may