was perfectly assured of all he spake. Verily, verily, I say to thee, we speak that we do know, and testify that we have seen. 2. He taught his great lessons of morality and religion, not as derived from the information of others, or from the dictates of his own reason, but as immediately conveyed to him from the source of light and truth, from God himself. Whatsoever I speak, even as the Father said to me, so I speak. 3. Lastly, he delivered his doctrine, on very many occasions, as the proper author of it. I say unto You-is the formulary, with which he prefaces his momentous instructions. He that believeth on the Son, hath everlasting life, and I will raise him up at the last day. Be thou faithful unto death, and I will give thee a crown of life. Nay, he goes so far as to assert expressly, that he hath life in himself, even as the Father hath life in himself. And though he says, at the same time, that he had this privilege given him by the Father, and though he declares, elsewhere, that as the Father had taught him, so he spake: yet there is no contradiction in these affirmations; for he tells us expressly-All things that the Father hath, are mine.

These three circumstances, taken together, constitute the proper authority of Christ's doctrine. It was the authority of one, who spake from conviction; who spake by the special commandment of God the Father, who even spake, by virtue of his own essential right, from himself, and in his own name.

Compare, now, this authoritative way of speaking with that of the Jewish Scribes, who explained their Law, as they could, by the precarious traditions of their fore-fathers, and the uncertain glosses of their celebrated Doctors: compare it

with that of the Gentile Philosophers: who quibbled, by the help of a little logic or metaphysics, on the nature of God and of the Soul; who advanced their doctrines of futurity, on the credit of an old fable, or an old song; and even delivered their moral lectures on the weak grounds of their fanciful or discordant systems; in the way of negligent speculation, or, which was worse, altercation and dispute: compare it, lastly, with that of all others, who in ancient or modern times, have taken upon themselves to instruct mankind; and see, if any of these ever assumed the exalted tone, or spake with the authority of Jesus, of the Carpenter's Son, as Julian and the followers of that school affect to call him.

III. A third circumstance in the character of Christ's speaking is, that he expressed himself with more than mortal wisdom, on many occasions, when the malice and captious subtlety of his enemies put that wisdom to its utmost test.

He gave early proofs of this wisdom, when, at the age of twelve years, he reasoned with the Doctors in the temple, to such effect, that all who heard him, were astonished at his understanding and answers.

These answers, indeed, are not recorded; but many others are, in the course of his ministry; answers to nice, insidious, and concerted questions of the ablest men among the Jews, in critical circumstances, and on the most trying emergencies. And to those questions he always replied with a presence of mind so unshaken, with a judgment so infallible, with a dexterity and prudence so conciliating, and at the same time with an integrity so pure and perfect, that no advantage could in any degree be taken against him. His adversaries came

again and again to the charge; whom yet he repelled with so triumphant a superiority over all the efforts of their wit and malice, that he forced them in the end, to marvel and hold their peace. His divine responses came out so contrary to their hopes and their interests, that they were discouraged and deterred from provoking any more of them -they durst not ask him any more questions.

Our limits will not give room for a detailed account of these questions and answers. But they are dispersed throughout the writings of the four Evangelists, especially in those that respected his divine character, and kingly office; in which conversations the danger was, lest he should drop something that might be made a handle against him before the Jewish Consistory, or the Roman Tribunals; while yet he was not to betray his cause, or belie his pretensions. The danger was instant, and, if he had fallen under it, must have been fatal. For, in withdrawing his claim as being the Messiah, the King of Israel, he must have owned himself an imposter; in asserting it, at this time, clearly and openly, he would have given his enemies a pretence for treating him, as a criminal of state; an imputation which could not consist with the truth or dignity of his mission. He came into the world to suffer death, indeed; but not as convicted of any crime, not as colourably condemned by any legal sentence. His innocence was to be conspicuous, and his honour unimpaired.

IV, A fourth circumstance which distinguished Jesus, as a Speaker, was the penetrating influence of his discourses, or the divine energy, with which they were accompanied.

Other speakers have thought it enough to convince their hearers by cogent arguments; to excite their passions by lively images; to touch the general springs of humanity; or to practice on the peculiar foibles and prejudices of the party addressed. But Jesus had the singular art to convince without reasoning, and to persuade without rhetoric. Few and simple words, from that mouth, attained their end with ease: they struck the soul with more than all the effect of that eloquence, which hath been compared to lightning: they needed no help from tropes and figures, from the acquired knowledge of human nature, or from the information of others, but went directly to the heart by their own proper and irresistable virtue. In a word, Jesus saw what no art could divine, he saw intuitively the naked conscience, the secret individual thoughts of those with whom he had any concern; and being able, withal, to possess their minds with a consciousness of this intuition, his least word, his look, nay, his silence, must needs speak beyond the eloquence of other men.

There are many instances of this sort recorded in the Gospels. He saw the malice of the Scribes and Pharisees, while it was yet latent in the heart, and only forming itself into secret purposes and mental propositions; and he surprized them by his answers into shame and madness. He saw the seeds of ambition putting forth in the minds of his disciples: and, by a word or two, he prevented the growth of them. By only looking upon Peter, he struck him into remorse and tears. And by answering nothing, he astonished, at once, and convinced the Roman Governor who sat in judgment upon him.

This inspection of the heart, was that which confounded the officers, whom the chief priests had sent to apprehend him, and drew from them, on their return, the declaration-that never man spake like this man. For, by what he said in their hearing, he gave them to understand that he knew their commission, before they had opened it; and so disarmed their rage, by only signifying his acquaintance with their design.

The effect of what he said and did was, in many conjunctures, wholly disproportioned to his words and actions; and is only to be accounted for, from the clear insight he had into the mind, and from the secret influence which he knew, by an apt sentence, or by an express emblem, to inject into the conscience of his hearers. And what resistance can, indeed, be made to such a speaker, who hath the hearts of men in his hands, and turneth them whithersoever he will?

In all views, then, whether we consider the matter, the authority, the wisdom, or the effect of Christ's discourses, we must needs be convinced that never man spake like this

man.

If men would take their ideas of this divine teacher immediately from his own doctrines, and not, as they are misrepresented, or at best

imperfectly represented by the glosses of others, they would come, of themselves, to this important conclusion: if they would make the gospel their serious study, and not their casual amusement, they would want no monitor to let them into the merits, or the use of it. They would more than see, they would feel the spirit with which Jesus spake; and they would readily offer to him, not their barren applause, but their sincere obedience.

Till this salutary effect be wrought in those who call themselves the disciples of Jesus, it may not be improper to remind them of what he himself said to one, who was affected, as we may now be, by a sense of his divine power in speaking. He had been delivering great truths, with that authority and wisdom, which ever accompanied his instructions, and the effect was answerable. For it came to pass, as he spake these things, that a certain woman of the company lifted up her coice, and said to him, in the customary style of approbation, Blessed is the womb that bare thee, and the paps that thou hast sucked. But HE said, Yea, rather blessed are they that HEAR THE WORD OF GOD, AND KEEP

IT.

DRUH.

There is but one way in which men can come to the knowledge of Jesus Christ, whom to know is life eternal; and that is through the

testimony of the inspired Apostles. This was first made known by their preaching, and is now contained in their writings, and thus they con

tinue to preach to us in the present day, and will continue to do so to the end of time.

Their testimony respects Jesus as the Messiah, the Son of God, or as having come in flesh. The faith of the Gospel is the belief of this testimony as held forth in the Gospel: hence "faith is said to come by hearing, and hearing by the word of God." (Rom. x. 17.)

As the Apostles were alone the depositaries of the truth,-and as to them only was the treasure of the Gospel committed, (1. Cor. ii. 7-10.,) and (2 Cor. iv. 1-7.) we find that a considerable portion of the epistles addressed by them to the churches, was intended to establish their authority, and to vindicate the doctrine of the Gospel against the different corrupters of it, that arose from time to time.Without keeping this circumstance in view, a great part of the New Testament must necessarily appear to us very insipid and unintelligible. But if we keep this subject steadily before us, and our hearts feel properly alive to the gospel ground of hope, we shall be able to perceive the value and propriety of the Apostles laying so much stress upon their authority in the churches. It was these considerations which led the Apostle John, in the preceding verses, (ver. 1-5.,) to speak so pointed upon this subject, with a view to guard his brethren against any departure from the truth as taught by them.

In order to improve these words to our instruction and edification, -We shall observe

I. That there is one primary truth contained in the Apostolic writings, which constitutes the gospel of salvation, and which every error in the faith must affect more or less.

This truth is expressed in verses, 2-3., of this chapter, and it respects the person and work of the Messiah. "Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh, is of God; and every Spirit that confesseth not that Jesus Christ is come in the flesh, is not of God: and this is that Spirit of Antichrist whereof ye have heard that it should come into the world."-A right understanding of this truth is constantly dwelt upon by the Apostles, and the most assidious attention is given by them in illustrating and confirming it. Thus this Apostle in ch. ii. 21-22., expresses his earnest regard towards his brethren in reference to this matter. "I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. Who is a liar, but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son."-Again, (ch. iv. 15.,) "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God."

This is the very record which God testified from heaven concerning his Son, and which the Apostles, by divine inspiration, testified

among all nations for the obedience of faith, according to the commandment of the everlasting God." (Rom. xvi. 25-26.)—This was the truth which had been the subject of prophecy for four thousand years,-and the great theme of the Old Testament Scriptures. -The New Testament revelation is the fulfilment of the Old; for when the inspired Apostles of our Lord preached the Gospel with the Holy Ghost sent down from heaven, concerning the coming of Christ, his sufferings and following glory,

they affirmed, that "they said none other things than those which Moses did say should come." (Acts xxvi. 22. 1 Pet. i. 11.,) for the Gospel testimony concerning Jesus, is the Spirit, or true sense, of the Old Testament prophecies. (Rev. xix. 10.)

The least deviation from this truth, affected the Gospel ground of hope, and this is the reason why the Apostles were always so jealous about it. Hence we find them never temporising with the preverters of this truth; whether they were those who corrupted it by Judaism, or those who did so by the Gentile Philosophy. In reference to the first class, let us hear the language of the Apostle of the Gentiles, whose heart was alive to the subject. He says to the Galatians, who were entrapped by the Judaising teachers; "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another Gospel: which is not another; but there be some that trouble you, and would pervert the Gospel of Christ." But he adds, "Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed." (Gal. i. 6—9.)But the Judaising teachers were not the only class of men who corrupted the truth of the Gospel; there were also those who did it by means of the Gentile Philosophy or human wisdom. This, the Apostles were equally cautious against; for after exhorting the Colossians to be" Rooted and built up in Christ, and be established in the faith," the Apostle proceeds

"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. (Col. ii. 8.)And here we might observe, that the extreme jealousy which the Apostles always manifested towards every deviation from the Gospel which they preached, should teach us the danger of taking heed to the glosses and interpretations of men, seeing that all are so prone to lose sight of the true ground of hope, and mix something of human systems with it. If these things are looked upon by us as unnecessary circumspection, and over-straining the point; it is certain that our hearts are not sufficiently alive to the great salvation, and the gospel ground of hope. Paul was evidently moved with a holy indignation at every attempt to subvert this, so much so indeed, that he would have been denounced in the present day, as an uncharitable and narrowminded bigot.

II.-The next thing to which our attention is drawn is, the authority of the apostles, as the only ambassadors of Christ in revealing the gospel to the world. John here declares,

"We (the apostles) are of God." Intimating that they were called of God, and appointed and approved by him. This is a subject upon which we should be well instructed, for mistakes upon it are exceedingly dangerous. The apostles are those twelve individuals whom our Lord chose to be his more immediate attendants, and who were afterwards to proclaim proclaim his gospel to the world. The term apostle (arooroλos,) literally signifies one who is sent. Though the term is applied to other individuals besides the twelve; yet these are so called