violate. And Jesus, whom it behoved to fulfil all righteousness, would feel it absolutely binding upon him. There was therefore regard to his own safety on the one hand, prompting him to stay; the divine command on the other, requiring him to go. His own safety was not a thing indifferent to him. We shall lose the benefit of Jesus as our example, if we do not remember, that as a man he had all the innocent feelings which are common to men, the same natural love of life, the same instinctive care of self-preservation.

When therefore the demands of duty did not interfere, he always consulted for his safety; this was then his duty, and even when called to expose himself to danger he did not do so without taking all due precautions. Not a particle of vainglory or self-will mixed with his obedience. As far as was his Father's good pleasure he was content to suffer, whether poverty, or reproach, or pain, or even to lay down his life. But he would not court suffering, nor be accessory to his own death. Exactly on these principles he acted on this occasion. He bid his brethren go up to the feast; but he would not go yet, for his time was not full come. To go openly amongst his brethren and neighbours, in the heart of that very company where the Jews would be most sure to look for him, would be to throw himself in their way, to give them the very opportunity which they desired. His obvious course was to tarry behind till the main concourse was passed, and then to proceed after them as secretly as he could. Then, when on the spot, he would be able to judge whether he should content himself with offering his devotions in concealment, or whether he should find it safe to preach openly. And this was the very course he took. He abode still in Galilee till his brethren were gone, and then he went up also to the feast, not openly, but as it were in secret.

These precautions were far from being unnecessary. His enemies were on the look out for him. And when his brethren arrived, but Jesus was not with them, they sought him and said, "Where is he?" For some days he eluded their search. Meanwhile, various were the reasonings, and various the opinions concerning him. The evident sanctity of his life, the purity of his doctrine, and the benevolence of his miracles,

were not altogether lost on those who witnessed them. On some minds they produced the desirable conviction. They drew from some the honest but timorous confession, "He is a good man." But there were others to whom all his proofs of goodness and truth were afforded in vain, and who considered him, or at least affected to consider him, as a deceiver; for while some confessed, "He is a good man; "others said,

"Nay; but he deceiveth the people."

How deceive them? When the widow of Nain's dead son was restored to life on his very way to the tomb, was that a deception? When the daughter of Jairus was raised from the dead, was this the act of an impostor? When the nobleman's son at Capernaum was healed by him, did he in this, deceive? If healing the sick, giving sight to the blind, casting out devils, and raising the dead, be the marks of an impostor, the world is in no danger of being deceived by many of them. At least one would have thought that this deceiver, though miraculously gifted, would in some way have betrayed the hollowness of his pretences, that there would have been some flaw in his life, some dark spot in his conduct, which would have exhibited his real character, amid the sanctity of his demeanour, and the splendour of his miracles. But in Jesus nothing of this kind could be found. He could challenge all who had witnessed his manner of life, and could say, "Which of you convinceth me of sin?" How inveterate, then, must have been the prejudice, how deep the enmity, which, in the face of so many mighty works, and such unimpeachable innocence, could say, "He deceiveth the people!

These conflicting opinions were rather the whispers than the avowed declarations of the multitude. "No man spake openly of him, for fear of the Jews." Those who spoke against him had not much reason to fear. Their sentiments, however fully expressed, would have provoked no hostility, and caused them no danger from the rulers. But some of them might have felt a misgiving in their own minds; and this might cause them to speak cautiously what they could not believe confidently, and make them shrink from the apprehended reproof of those who were faithful to their convictions. On the other hand, those who were disposed to speak favourably had

much to fear. They had to fear being put out of the synagogue, and otherwise persecuted as his disciples.

And now, my brethren, in looking back on this subject, there is but one point to which I would return for the purpose of application, and that is the enmity which the world feels against those who testify of it that its works are evil. I believe that from the superior light of Christianity there is a great deal less outward wickedness in such a country as this than there was in Judæa in the time of our Lord. Nevertheless the world, in its essential character is the same now that it was then. Unconverted men of every description still need to be told that their works are evil, and still dislike to hear it. Yet in stating this unwelcome truth in the very plainest words that I can use, it is not enmity that I fear, but something else less grievous to myself, but not less dangerous to you. You have for many years, my brethren, heard from me those humbling representations of human nature which, in full accordance with scripture, I feel it my duty to deliver. Now any personal dislike to myself on this account is what I do not fear, what I fear is, lest some of you should learn to regard these representations as the peculiar views of the preacher, which you have learnt to tolerate, but have not learnt to admit. You know what you have to expect, and therefore bear with the preacher, though you do not search the Scriptures to see whether his statements are not founded in truth.

But my

What I fear in others is lest they should acquire a sort of customary and negligent admission of the truth, which does not affect their consciences, nor stir them up to flee from the wrath to come. This is a very common case. Men allow all that the preacher says, while they do not feel it. brethren, if your works are evil, evil in the sight of God, it is the most alarming consideration in the world, and ought to awaken you to the serious enquiry, "What shall we do to be saved!" And this alarming consideration is also a true consideration. Yes; I testify to every man who is in his natural state that his works are evil. For where is the man, who in his natural state ever did one work from a pure and single view to the glory of God? Not one. There is not an unconverted man living, who has a single spark of the love of God

in him. And how shall he seek the glory of him whom he does not love? In every one of his works therefore that quality is wanting which ought to be found in them all. He ought whether he eats or drinks, or whatever he does, to do all to the glory of God. This, in every case, he fails to do. The man therefore who is in the flesh cannot please God; and works done before the grace of God and the inspiration of his Spirit, are not acceptable to him. Now my dear friends I do not apprehend your hearing this offensive truth with angry emotions, what I dread is your hearing it without any emotion at all. But think, my brethren, think how very serious and alarming the fact is, that you are actually in a state out of which you must emerge, or you are undone for ever.

O let this awful truth fasten on your understandings and on your hearts. Consider your real state, ponder it well. And take care lest the world and the things of the world efface the impression which it is calculated to make on your minds. Let nothing be so important in your view as to obtain an interest in Jesus, that you may be justified by his grace, and created anew unto those good works, which God hath ordained that you should walk in them.

SERMON XXXIV.

JOHN, VII. 14-24.

Now about the midst of the feast Jesus went up into the temple, and taught. And the Jews marvelled, saying, how knoweth this man letters, having never learned? Jesus answered them, and said, my doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? The people answered and said, thou hast a devil; who goeth about to kill thee? Jesus answered and said unto them, I have done one work, and ye all marvel. Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers ;) and ye on the sabbath day circumcise a man. If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? Judge not according to the appearance, but judge righteous judgment.

THE feast of Tabernacles, as was observed in the last discourse was distinguished by more numerous sacrifices than were offerred at any other season. It lasted eight days, beginning on the fifteenth, and ending on the twenty-second of the seventh month. On the first day were offered thirteeen bullocks, two rams, and fourteen lambs. The number of bullocks was on each succeeding day diminished by one, the rams and lambs remaining the same, so that the sacrifices of the seventh day consisted of seven bullocks, two rams, and fourteen lambs. But on the eighth day the sacrifices were further reduced, so as to be exactly the same with those which were required on the feast of trumpets, and on the day of atonement, which took place on the first and the tenth of this same month. But though the sacrifices were fewer on the eighth day, it was ob