of manners was most congenial with his own. Such was his affection for Lazarus and his sisters, that he could not refrain from weeping over the distress he had resolved to remove. His example, therefore, recommends the cultivation of friendship with worthy objects.

Another characteristic excellence of Christianity, consists in the perfect Example of our elder brother, its founder. "He was made perfect in all things, that we might tread in his steps.

It is a proverb founded on universal experience, that "example carries more force than precept." In Precept, abstractedly considered, there is a dictatorial superiority which is not always acceptable or pleasing. Wise lessons may convince the judgment, without interesting the heart. A full conviction of truths, of their propriety, of their importance, will not always produce correspondent dispositions. Teachers themselves too often confirm the assertion. They too often inanırest how much easier it is to know, and to dictate what is right, than habitually to practise it. Good example is, as it were, a vivification of right principles. It rouses them from an inert state; renders them active; and

they cannot be active without appearing lovely and engaging. Good example manifests at the same instant, what ought to be done, what can be done, in what manner it is to be performed, and its beneficial effects. We have observed upon a former occasion, that the mind is impressed with different degrees of force, according to the manner in which information is conveyed to us. The nearer it approaches to ocular perception, the greater its influence. It is the same with Instruction. The Example of Christ verifies the position. It had so great an influence upon his disciples, that they loved him with unfeigned and unremitted affection; and it disposed them to imitate his conduct, as well as to attend to his instructions. The multitudes which followed him were attracted by his beneficent virtues, perhaps more than by the purity of his precepts. They were compelled to admire the singular consistency of his character, who lived uniformly as he preached. For he thus presented them with a striking contrast to the conduct of their professed teachers, the Scribes and the Pharisees. The minute details of his character which are transmitted to us at this remote period, although it is a weakened substitute for personal converse, yet it is calculated to impress our minds with the love of vir

tue and piety, infinitely more than the didactic lessons of the speculative Moralist, should they embrace the whole duty of man.

These principles are inherent in human nature; and He who has placed them within us, has acted in a manner correspondent to them. He has appointed the Saviour of the world to be our precursor in the paths of righteousness. It became him, in all things, to have the pre-eminence; and, as the elder brother of the whole family of heaven, hath he shewn to us, in what manner we should conduct ourselves towards our Heavenly Father, and towards his numerous offspring, according to their various stations and characters in life. He was, from his youth, educated and disciplined to the office. As a perfect model was necessary, perfect Goodness was made manifest in the flesh. In this Divine Messenger we perceive the brightness of his Father's Glory, and the express image of the perfection and benevolence of his moral character. taught as no Being, uninspired or inspired, had ever taught; and he acted as no human Being, before him, had ever acted. "In him did all fulness dwell;" and though, according to the humility of his temper, he called himself the Son of Man, yet in the perfection of his moral character, was he pre-eminently the Son of God.

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These are facts, which every Christian professes to believe. They are infinitely more interesting to us than subjects of mere speculation, could we arrive at a demonstration of their truth.

own.

Much, infinitely too much, has been said by Scholastic Divines, from the earlier Ages of Christianity down to the present period, about metaphysical natures and essences; concerning which no man has obtained light and knowledge sufficient to satisfy his own mind, or illuminate the minds of others. Many will boldly pronounce concerning the physical Nature of the Deity, although they be ignorant of their They attempt to fathom the universal Spirit, before they know in what consists the Spirit of a Man, or the vitality of an Insect. After the reiterated endeavours and anxious researches of ages, the human mind, with its keenest intellects, has not advanced one step in its knowledge of Essences. Actual existences, and the properties of existent beings, are the province of Man. These are within his compass, and they demand his researches; for with these alone are his interests immediately connected. Could the most perfect knowledge of Essences be obtained, it would merely gratify inquisitive, we had almost said impertinent,

curiosity; for, abstracted from properties, of which essence is considered as a substratum, could we comprehend its nature, the knowledge would be of no utility. Qualities or properties, and their powers of acting, are of infinite moment to us. From them our apprehensions are formed; upon them our hopes are placed; and upon them our very existence may depend. Of these it is most desirable that our knowledge should be extensive, and our conceptions clear; for they constitute the intrinsic value of every substance, and of every being that exists. The value and beauty of a Diamond consists in its purity, brilliancy, density and durability. Deprive it of these, by searching after its essence, and what is obtained in their place? But" who by searching expects to find out GOD?" Let contemplation abstract from the Deity himself, his attributes natural and relative, what remains to occupy the mind but impenetrable darkness? What remains that could be useful to the creatures of God? No Power to act, no Wisdom to plan, no Goodness to bless! Why then should human intellects, given us for purposes of real utility, be employed, exhausted, and wasted, upon a subject which no man can fathom, and by which no man can profit?

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The perfection of character which shone so