observed between the power of an individual and his plans and hopes. The purpose to which Jesus devoted himself was as ill suited to his condition as an attempt to change the seasons, or to make the sun rise in the waste • -That a young man, in obscure life, belonging. t»an oppressed nation, should seriously think of subverting the time-hallowed and deep-rooted-.*eiigions of the world, is a strange fact ; but with this purpose we see the mind of Jesus thoroughly imbued; and, sublime as it is, he never falls below it in bis language or conduct; but speaks and acts with a consciousness of superiority, with a dignity and authority, becoming this unparalleled destination.

In this connection 1 cannot but add another striking circumstance in Jesus, and that is, the calm confidence with which he always looked forward to the accomplishment of his design. He fully knew the strength of the passions and powers which were arrayed against him, and was perfectly aware that his life was to be shortened by violence; yet not a word escapes him, implying a doubt of the ultimate triumphs of his religion. One of the beauties of the Gospels, and one of the proofs of their genuineness is found in our Saviour's indirect and obscure allusions to his approaching sufferings, and to the glory which was to follow; allusions showing us the workings of a mind thoroughly conscious of being appointed to acccomplish infinite good through great calamity. This entire and patient relinquishment of immediate success, this ever-present persuasion that he was to perish

before his religion would advance, and this calm, unshaken anticipation of distant and unbounded triumphs, are remarkable traits, throwing a tender and solemn grandeur over our Lord, and wholly inexplicable by human principles, or by the circumstances in which he was placed. The views hitherto taken of Christ relate to his public character and office. If we pass to what may be called his private character, we shall receive the same impression of inexplicable excellence. The most striking trait in Jesus was, undoubtedly, benevolence ; and although that virtue had existed before, yet it had not been manifested in the same form and extent. Christ's benevolence was distinguished first by its expansiveness. At that age, an unconfined philanthropy, proposing and toiling to do good, without distinction of country or rank, was unknown. Love to man as man, love, comprehending the hated Samaritan and the despised publican, was a feature which separated Jesus from the best men of his nation and of the world. Another characteristic of the benevolence of Jesus was its gentleness and tenderness, forming a strong contrast with the harshness and ferocity of the spirit and manners which then prevailed, and with that sternness and inflexibility which the purest philosophy of Greece and Rome inculcated as the perfection of virtue. But its most distinguishing trait was its superiority to injury. evenge was one of the recognized rights of the age in which he lived ; and though a few sages, who had seen its inconsistency with man's dignity, had condemned it, yet none had inculcated D

the duty of regarding one's worst enemies with that kindness which God manifests to sinful men, and of returning curses with blessings and prayers. This form of benevolence, the most disinterested and divine form, was, as you well know, manifested by Jesus Christ in infinite strength, amidst injuries and indignities which cannot be surpassed. JVow this singular eminence of goodness, this superiority to the degrading influences of the age, under which all other men suffered, needs to be explained; and one thing it demonstrates, that Jesus Christ was not an unprincipled deceiver, exposing not only his own life, but the lives of confiding friends, in an enterprise next to desperate.

I cannot enlarge on the other traits of the character of Christ. I will only observe, that it had one distinction, which, more than any thing, forms a perfect character. It was made up of contrasts; in other words, it was a union of excellencies which are not easily reconciled, which seem at first sight incongruous, but which, when blended and duly proportioned, constitute moral harmony, and attract, with equal power, love and veneration. For example, we discover in Jesus Christ an unparalleled dignity of character, a consciousness of greatness, never discovered or appi cached by any other individual in history; and yet this was blended with a condescension, lowliness, and unostentatious simplicity, which had never before been thought consistent with greatness. In like manner he united an utter superiority to the world, to its pleasures and ordinary interests, with suavity of manners and freedom of austerity. He joined strong1 feeling and self-possession; an indignant sensibility to sin, and compassion to the sinner; au intense devotion to his work, and calmness under opposition and ill success; a universal philanthropy, and a susceptibility of private attachments; the authority which became the Saviour of the world, and the tenderness and gratitude of a son. Such was the Author of our religion. And is his character to be explained by imposture or insane enthusiasm? Does it not bear the unambiguous marks of a heavenly origin? * , i1

Perhaps it may be said, this character never existed. Then the invention of it is to be explained, and the reception which this fiction met with; and these perhaps are as difficult of explanation on natural principles, as its real existence. Christ's history bears all the marks of reality: a more frank, simple, unlaboured, unostentatious narrative was never penned. Besides, his character, if invented, must have been an invention of singular difficulty, because no models existed on which to frame it. He stands alone in the records of time. The conception of a being, proposing such new and exalted ends, and governed by higher principles than the progress of society had developed, implies siugular intellectual power. That several individuals should join in equal vivid conceptions of his character; and should not merely describe in general terms the fictitious being to whom it was attributed, but should introduce him into real life, should place him in a great variety of circumstances, in connection with various ranks of men, with friends and foes, and should in all preserve his identity, shew the same great and singular mind always acting in harmony with itself; this is a supposition hardly credible, and, when the circumstances of the writers of the New Testament are considered, seems to be as inexplicable on human principles, as what I before suggested, the composition of Newton's Principia by a savage. The character of Christ, though delineated in an age of great n oral daikness has stood the scrutiny of ages ; and in proportion as men's moral sentiments have been refined, its beauty has been more seen and felt. To suppose it invented, is to suppose that its authors, outstripping their age, had attained to a singular delicacy and elevation of moral perception aud feeling. But these attainments are not very re* concileable with the character of its authors, supposing it to be a fiction; that is, with the character of habitual liars and impious deceivers.

But we are not only unable to discover power adequate to this invention. There must have been motives for it; for men do not make great eSbrts, without strong motives; vnd in the whole compass of human incitements, we challenge the infidel to suggest any, which could have prompted to the work, now to be explained.:

Once more, it must be recollected, that this invention, if it were one, was received as real, at a period so near to the time ascribed to Christ's appearance, that the means of detecting it were