one victim, one blood, procured the remission, is of all others the most likely to put respect of all thy offences; the Prince of the kings on the ordinance of God. Who of all those, of the earth, who has broken asunder the who are born of a woman, stood least in need bands of thy yoke, and asserted thee into the of the influence and assistance of sacred edi"glorious liberty of the sons of God;" and fices and seasons? He whose conversation the great, the unerring Teacher sent from was continually in heaven, whose "meat and God, who spake as never man spake, whose drink it was to do the will of his heavenly lessons make men wise unto salvation. Father," who never lost sight, for a moment, of the great end of his mission. And who was so regular in his attendance on the exercises of religions worship; who was so exact in the observance of every institution that was stamped with marks of divine au

As the Sovereign and Lord of Nature we have seen him exercising dominion over the powers of the worlds visible and invisible, putting Satan to flight by a word, receiving the homage and ministrations of angels. As an High Priest, "after the order of Melchi-thority? zedec," we shall in the progress of this history behold him offering himself, once for all, "a sacrifice of a sweet smelling savour unto God." We are this evening to sit at his feet, and to listen to him in his humbler and more familiar character of the meek, patient, and condescending instructer of the weak, the ignorant, and the prejudiced. And, O may the gracious words which proceed from his mouth not only excite our wonder, but penetrate and melt our hearts, kindle our repent-velling superstition, which separated from it ings together, and put all that remains of our existence under the dominion of love.

His first labours of affection were bestowed upon his kindred and acquaintance, they were consecrated to the improvement of the companions and friends of early life. He had hitherto taught them by example, he now teaches them out of the written word. Had he been covetous of fame or of honour, he would surely have chosen another theatre on which to display his superior powers, for he well knew that no prophet is accepted in his own country. He well knew that eminent excellency excites envy, that envy produces malignity, and that malice prompts to evil speaking. But regard to his own interest and ease is lost in compassion to others, and the love of reputation with men reverently bends to zeal for the glory of God. Every circumstance of the scene before us is interesting and instructive.

We have in the preceding Lecture adverted to those of place, it was "in Galilee at Nazareth where He had been brought up," and "in the synagogue." Attend now to the season, it was on the sabbath-day. As to the pure all places, so all times are pure, yet to man, weak and imperfect as he is, distinction of both time and place is important and necessary. Show me a man who is habitually and uniformly that in the world, which decency obliges him to appear to be in the house of God, and I shall not presume to condemn him, though he frequent not the temple; although such an one is of all others the least likely to desert it. Show me the man whose every day is a day of order, of piety, of mercy, and of good works, and such an one shall, for me, spend the seventh day in what manner he will; though such an one

The sabbath is an ordinance of mercy, designed by Him who "preserveth man and beast," to be an interruption of painful toil, a restorer of exhausted nature, a season of repose; but in perfect consistency with this, it is a season of mental exertion of beneficence; of devout contemplation, of virtuous, social intercourse. But the observance of the sabbath had, when our Saviour came into the world, degenerated into a narrow and gro

every idea of mercy and good-will to men, and the spirit was sunk in the letter. It therefore became this great Teacher, to restore the institution to its primitive design and use, and to guard mankind equally against the extremes of superstition, on the one hand, and of profanity on the other: and this he does with a wisdom, a delicacy, and a dignity peculiar to himself. Who can think slightly of what he treated with respect? Who dares to violate what he observed as "the holy of the Lord and honourable?" And who again can think he is doing honour to God by expressing indifference, unkindness, and want of sympathy to men? He who attended the synagogue, who read and expounded the Scriptures on the sabbath; on the sabbath also restored the withered hand, defended his disciples from the charge of profanation, displayed the character of the sovereign Lord of the sabbath, as preferring mercy to sacrifice, and as having instituted "the sabbath for man, and not man for the sabbath."

Observe farther, the evangelist takes care to inform us that Christ's attendance on the services of the synagogue and the sabbath was not merely accidental or occasional, but habitual and stated: as his custom was. What we do according to no fixed rule, we do feebly and confusedly. What we do seldom, we do with reluctance and dislike; and from dislike the natural transition is to total omission. On the contrary, what is subjected to rule is done accurately and efficiently; what we do habitually, we do with ease and delight; for custom, says the proverb, and with much truth, is a second nature. The Saviour of the world, accordingly, vouchsafed to become an example here also, as of every thing else that is wise and good; He was a

pattern of regular, orderly conduct; from his childhood, and upward. He was a silent instructer of the successive stages of rising existence, in docility, in contentment, in submission, in regularity.

this too, therefore, I consider the example of Christ as intelligible, decided, and instruc tive.

He "stood up to read." Happily for the world, its information, and instruction in Let no one tell me that it is useless to ha- matters of everlasting moment were not enbituate children betimes to the forms of devo- trusted to the uncertainty, the changeabletion; to the observance of institutions whose ness, and the corruptibility of oral tradition. meaning and intention they do not fully com- He who bestowed on man the gift of speech, prehend: to restraints which to them appear for the mutual communication of thought, harsh and unreasonable. It is a great thing, gave likewise the pattern of permanent indeed it is every thing, to be under the go- speech, by means of writing; by which vernment of innocent or praiseworthy cus- thought is transmitted from region to region, toms to be inured to the laws of order; to from generation to generation, unsophisticated, be prepared for thinking for themselves, and unimpaired. Hence the events which Moses for having their sentiments heard and attend-recorded, and which Isaiah predicted, the ed to, by learning to pay respect to the precepts of the Law and the promises of the understanding, to the opinions, and to the Gospel, descend from age to age in equal experience of others. Think with what holy purity, weight, and measure: and the son indignation, He, whose name we bear, would sees, reads, and apprehends the selfsame have listened to a proposal to violate his cus-truth which was the light and joy of his protom, and to make the hour of the devotions of the synagogue, the hour of walking into the cornfields!

The historian is here singularly minute, and gives wonderful vivacity to his representation, by going into a detail of particulars. Among these, we must advert to his posture and attitude, when employed in reading to the people the word of God. He stood up for to read. Nature seems to point this out as an attitude of reverence and respect. Since the days of Abraham, who stood up and bowed | himself before the people of the land wherein he dwelt, the wise, the benevolent, and the courteous have employed it as an expression of regard to superior sanctity, power, majesty, or multitude. Posture is, in itself, still more indifferent than time or place; but nothing is indifferent in the eyes of true wisdom, by which the interests of either human virtue or felicity can be affected. Truth is the same whether delivered in an erect or a recumbent posture. But in matters of this sort, what says common practice? Will my compliance conciliate affection, procure attention, give force to what is said? Then I will cheerfully conform. Will my singularity give offence, will it awaken prejudice, will it injure the cause I mean to promote Then I will not affect singularity; I will not be uncomplying nor unkind; and I will dissent only where conscience is concerned, and where compliance would be criminal.

How melancholy it is to reflect, on the talents which have been perverted, on the time which has been wasted, but that is comparatively nothing, on the angry spirits which have been excited, on the oceans of blood which have been spilt, in determining whether standing, sitting, or kneeling; whether this or the other unessential circumstance were most adapted to the nature of things, or most conformable to the will, or conducive to the glory, of the Creator. In

genitors. And what must it have been to hear the sublime and pathetic strains of Isaiah pronounced by the tongue of Him who formed the ear for the perception of melodious sounds, the mouth to utter them, and the heart to receive the impression of sacred and interesting truth! We may judge of it from the mute attention with which he was heard, and from the wonder expressed, after he had finished, "at the gracious words which proceeded out of his mouth."

It would appear that it was not only “his custom" to attend the synagogue, but to perform the office of public reader to the assem bly. For the proper minister delivers to Him, as to the acknowledged conductor of this part of the service, that portion of the Sacred Code which either order prescribed, or which his selection called for, or to which Providence specially directed; and he received it from Him again to be deposited in its place. And whether indeed did Providence, independent of human design or foresight, by a special interposition unfold the particular passage from ancient prophecy; or did his own choice select it as peculiarly applicable to the occasion? In either case, what portion of the Old Testament Scriptures is more emphatically descriptive of his person, character, and divine mission? And what can be so worthy of our most deep and serious attention, whether we consider the infinite and everlasting moment of the subject, the interest which we have in it, or the affecting correspondence of the event with the prediction, of the prophet with his object.

The prophecy holds up to view a person of the most distinguished eminence, conse crated in the most extraordinary manner, to the execution of the most generous, merciful, and benevolent purposes, and in language the most powerful and pathetic. It is the anointed of the Lord God, his Holy One, who alone could without presumption undertake,

and triumphantly accomplish, the work of redemption, and could unfold that "great mystery of Godliness" which angels desire to look into: who was set apart from everlasting to this high destination, who was gradually revealed, and in the fulness of time, sent to be the salvation of God to all the ends of the earth. Who was anointed, not as Aaron to the priesthood, and David to the sovereignty, by a material oil of exquisite odour and costly price, but by the effusion of the Spirit, the Spirit of power, of wisdom, of holiness, which rested upon him without measure; and which was bestowed upon him, for what purpose? with Moses to humble the pride, and crush the power of Egypt? or with Cyrus," to subdue nations, to loose the loins of kings, to open before him the two-leaved gates, to make the crooked places straight, to break in pieces the gates of brass, and cut in sunder the bars of iron;" to execute the righteous judgment of the Eternal on rebellion, presumption, and disobedience; to condemn and to destroy? No, when this mighty One cometh, armed with power, anointed with the Spirit, it is to dispense grace, to diffuse happiness, to relieve the miserable.

in heart, that they may find rest to their souls."

"He hath sent me to heal the broken-hearted." Gracious office! divine Physician! Thou only art equal to the task. "The heart knoweth its own bitterness;" the ill admits of no cure; the officious consolation of the creature only irritates the wound; time itself brings no relief. But behold, here, not a temporary relief, but a lasting cure; not the transient spirit and calm of a stupifying opiate, but the solid support of wholesome food, and the refreshing balm of wholesome rest. An insnaring, persecuting world, mourner in Zion, disturbs thy peace, and breaks thy heart; but He hath said "be of good cheer, I have overcome the world." "In the world ye shall have tribulation, but in me ye shall have peace." In the bitterness of thy soul thou criest out, "O wretched man that I am! who shall deliver me from the body of this death?"-Trembling, sinking creature, speak peace to thy soul, "return to thy rest," "there is no condemnation to them that are in Christ Jesus; it is God that justifieth; who is he that condemneth?"

To preach deliverance to the captives. Bondage, slavery, captivity are happily "He hath anointed me to preach the gos- known to us only by the name, or in idea. pel to the poor." The poor are, with the We are more than Abraham's children; our great of the earth, the objects of neglect, father's contended for liberty, Heaven grantand contempt, and oppression. In the diced it, and we enjoy it. But ah! our country tionary of the world, rich means respectable, is but a speck on the globe; our population powerful, and important: and poverty is is but a handful of men. And alas, even in equivalent to wretchedness, meanness, despi- our own country there is captivity. How eability. But the dispensation of grace by many among us wax poor and fall into dethe gospel inverts this order; it affixes a dif- cay," and that not from profligacy and proferent, indeed an opposite meaning to words, digality alone? The creditor cometh, and it raises into consequence what was lightly there is nothing to give him. The loss of esteemed, and it hurls pride down to the liberty is the consequence: the evil becomes ground It "puts down the mighty from worse and worse. He who entered within their seats, and exalteth them of low degree." the walls of a prison unfortunate only, conIs it poverty of condition? That is no bar tinues there under a total incapacity of against the admission of the consolations of shaking off calamity. What was at first the Christianity; that is no disqualification for pressure of debt, imperceptibly changes into enjoying the rights of citizenship of the king- an intolerable load of vice, from which a dom of heaven; that implies no exclusion from miracle of grace alone can deliver. How the glorious "privileges of the sons of God;" many thousands of our fellow-subjects are in that implies neither sin nor shame. Is it po- this unhappy, this almost hopeless condition! verty of spirit? It is the creature's highest But liberty may exist even in a dungeon. If glory; it is the Redeemer's brightest and the prisoner carries with him into confinemost perfect image; it is the soul's prepara- ment the "spirit of adoption," he is already tion for the kingdom of heaven. To the one delivered from bondage. No bolts, nor bars, and to the other is the anointed of the Lord nor fetters of iron can restrain the heavensent to preach the gospel; to the poor in this born mind; he can look up and "cry, Abba, world, that they may learn to be sobermind- Father!" "He that is called in the Lord, ed, patient, and content; not envying nor being a slave, is the Lord's freeman." grieving at the good of others, but laying up the Son shall make you free, ye shall be free for themselves "treasures in heaven;" look- indeed." Paul in bonds, a prisoner in the ing for "another country," for "a city which cause of Jesus Christ, possesses a nobly free hath foundations, whose builder and maker and independent spirit. Galled with "many is God:"-to the poor in spirit, that they may stripes;" "thrust into the inner prison" at "grow in grace," that they may "contem- Philippi, with Silas his companion in tribulaplate and follow their pattern more closely, tion, "their feet made fast in the stocks," learning of him daily to be "meek and lowly they enjoy liberty of access to the throne of

"If

Grace. "At midnight they prayed, and sang praises unto God." Thus "the Lord looseth the prisoners," and thus the Anointed is "sent to preach," and to give "deliverance to the captives.'

of vision after the organ is destroyed; but to be reduced to mourn with the poet in these affecting strains:

With the year

Seasons return; but not to me returns
Day, or the sweet approach of ev'n or morn,
Or sight of vernal bloom, or summer's rose,
Or flocks or herds, or human face divine:
But cloud instead, and ever during dark
Surrounds me! from the cheerful ways of men
Cut off; and for the book of knowledge fair,
Presented with a universal blank

Of nature's works, to me expung'd and ras'd,
And wisdom at one entrance quite shut out!
PARADISE LOST, iìì. 40, &c.

But what, in respect either of multitude or of misery, are imprisoned debtors, or even felons lying under the rod of the law, compared to the voluntarily enslaved ? "Whosoever committeth sin is the slave of sin." And what blindness is like wilful blindness, and what servitude so hopeless, so inglorious as that into which a man degrades himself? It is some alleviation of the depression of a This is "darkness which may be felt." servile estate, that the master is honourable, In representing, accordingly, the deplorable and that the service required is neither state of the world under the image of blindhumiliating nor severe but O how mortify-ness, a state of ignorance, guilt, and wretching the reflection of being in subjection to an edness; and in representing the corresponunfeeling monster, to a capricious tyrant, to dent office and work of the Redeemer, that a contemptible groundling! And such is blindness is not described as an original and every slave to irregular appetite, whether it radical defect of sight, but as the casual debe "the lust of the flesh, or the lust of the privation of a blessing once in possession: eyes, or the pride of life." Such dream that and he is considered as sent, not to confer a they are following their own will, but in benefit unknown, unenjoyed before, but to truth they" are led captive by Satan at his restore that which was lost, to relumine the will:" and "the wages of sin is death." To extinguished orb. The truth is, men had deliver from this most inglorious, this fatal wilfully shut their eyes, because they could thraldom, then, is the object of Christ's mis- not bear the light. This was the condemsion. What, Britons, glory, and well you nation of the unbelieving Jews, with all their may, in your civil liberties! and willingly superior advantages: "Jesus said, For judgassume the yoke of a paltry interest, of a ment I am come into this world; that they grovelling propensity which you are ashamed who see not might see, and that they which to avow! What, make it your boast that the see might be made blind. And some of the moment the ill-fated African breathes British Pharisees which were with him heard these air he becomes free; and continue deliberate- words, and said unto him, Are we blind also! ly to "fulfil the desires of the flesh and of Jesus said unto them, If ye were blind, ye the mind," which "war against the soul!" should have no sin: but now ye say, We see; Great Deliverer, exert thy power, display therefore your sin remaineth." And this thy grace; "open their eyes, turn them from was the condemnation of the self-conceited darkness to light, and from the power of Gentiles, with all their affectation of wisdom: Satan unto God, that they may receive for-"professing themselves to be wise, they begiveness of sins, and inheritance among them which are sanctified."

came fools:" "they became vain in their imaginations, and their foolish heart was darkened." They are in another place thus described, and under the same image; "The Gentiles walk in the vanity of their mind, having the understanding darkened, beng alienated from the life of God through the ignorance that is in them, because of the blindness of their heart." And this mental darkness is represented as necessarily blend.

"He hath sent me for the recovering of sight to the blind." On what numberless, and what delicate hinges does human comfort turn! Who can describe "the thousand natural shocks that flesh is heir to?" Were the kindness of Nature or the care of Providence to be suspended but for a day, into what a lazar-house would the world be instantly transformed! The defect of a nailed with moral corruption of the grossesÍ of a little finger is a blemish in organization, but a blemish which nature seldom permits; how much less a deficiency of one of the nobler parts, or a disarrangement of the whole system! "But that the works of God should be made manifest," a "man is blind from his birth;" and another loses "the precious treasure of his eyesight." Of the two, the latter surely is the greater evil. We cannot regret what we have hardly an idea of, what we never possessed, and to which we become perfectly reconciled before we are conscious of existence. But to recollect the pleasures

kind. Thus are both Jews and Gentiles involved in thick darkness, and both under the dominion of sin; "God hath concluded them all in unbelief, that he might have mercy upon all." The promises of Messiah are of equal extent; as "a salvation prepared before the face of all people, a light to lighten the Gentiles, and the glory of his people Israel."

"He is sent, to set at liberty them that are bruised." We have here a representation of human misery in every circumstance of aggravation; poverty, mental depression, cap