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three reflections we shall employ all the moments of attention with which you shall think proper to indulge us.

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I Let us justify the idea, which Jesus Christ gives us of his kingdom, and let us prove the truth of this proposition, My kingdom is not of this world. To tiese ends. let us remark the end of this king, his maxims, his exploits, his arms, his courtiers, and his rewards.

of betraying the truth. Ah! why did not the maxims of such as Hobbes and Machiavel vanish with the impure authors of them! Must the Christian world produce partisans and apologists for the policy of hell! These are some of their maxims. Every way is right that leads to a throne. Sincerity, fidelity, and gratitude, are not the virtues of public men, but of people in private life. The safety of the people is the supreme law. Religion is a bridle to subjects; but kings are free from its restraints. There are some illus trious crimes.'

1. Remark the end, the design of this king. What is the end of the kingdoms of the world? They are directed to as many different ends as there are different passions, which prevail over the minds of those who are elevated to the government of them. In a Sardanapalus, it is to wallow in sensuality. In a Sennacherib, it is to display pomp and vain glory. In an Alexander, it is to conquer the whole world. But let us not be ingenious to present society to view by its disagreeable sides. To render a state respectable, to make trade flourish, to establish peace, to conquer in a just war, to procure a life of quiet and tranquillity for the subjects, these are the ends of the kingdoms of this world. Ends worthy of Sovereigns, I own. But, after all, what are all these advantages in comparison of the grand sentiments which the Creator has engraven on our souls? What relation do they bear to that unquenchable thirst for happiness, which all intelligent beings feel? What are they when the lightning darts, and the thunder rolls in the air? What are they when conscience awakes? What are they when we meet death, or what is their value when we lie in the tomb? Benevolence, yea, humanity, I grant, should make us wish our successors happy but strictly speaking, when I die, all dies with me. Whether so ciety enjoys the tranquil warmth of peace, or burns with the rage of faction and war; whether commerce flourish or decline; whe- The exploits of the Messiah completely ther armies conquer their foes, or be led cap-effect the end of his reign. He came, we tives themselves: each is the same to me. just now observed, to dissipate prejudice by "The dead know not any thing. Their love, demonstration, and he has gloriously accomand their hatred, and their envy, is perished: plished his end. Before the coming of Jesus neither have they any more a portion for Christ, philosophers were brute beasts: since ever in any thing that is under the sun,' his coming, brute beasts are become philosoEccles. ix. 5, 6. phers. Jesus Christ came to conquer our tyrannical passions, and he has entirely effected his design. He renovated disciples, who rose above the appetites of sense, the ties of nature, and the love of self; disciples who, at his word, courageously forsook their property, their parents, and their children, and voluntarily went into exile; disciples, who crucified the flesh, with the affections and lusts,' Gal. v. 24; generous disciples, who sacrificed their lives for their brethren, and sometimes for their persecutors; disciples who triumphed over all the horrors, while they suffered all the pains, of gibbets, and racks, and fires. Jesus Christ came to calm conscience, and to disarm divine justice, and his design has been perfectly answered. The church perpetually resounds with 'grace, grace unto it, Zech. iv. 7. The penitent is cited before no other tribunal than that of mercy. For thee, converted sinner! there are only declarations of absolution and grace. Jesus Christ came to conquer death, and he has manifestly fulfilled his purpose. Shall we

The maxims of Jesus Christ are very different. Justice and judgment are the bases of a throne. Render unto Cæsar the things which are Cæsar's, and unto God the things that are God's. Seek first the kingdom of God and his righteousness, and all other things shall be added to you. Whatsoever ye would that men should do to you, do ye even so to them. Let your communication be yea, yea, and nay, nay: for whatsoever is more than these cometh of evil,' Psal. lxxx. 14. Matt. xxii. 21. vi. 33. vii. 12. and v. 37.

3. The exploits of the kingdom of Jesus Christ accomplish his designs. He does not employ such artillery as the kings of the earth do to reduce whole cities to ashes. His soldiers are none of those formidable engines of death in his wars, which are called, the final reasons of kings. His forces are strangers to that desperate avidity of conquest, which makes worldly generals aim to attain inaccessible mountains, and to penetrate the climes that have never been trodden by the footsteps of men. His exploits are, neither the forcing of intrenchments, nor the colouring of rivers with blood; not the covering of whole countries with carcasses, nor the filling of the world with carnage, and terror and death.

The end of the kingdom of Jesus Christ is of another kind. Represent to yourselves the divine Saviour in the bosom of God, himself the blessed God.' He cast his eyes down on this earth. He saw prejudices blinding the miserable sons of Adam, passions tyrannizing over them, conscience condemning them, divine vengeance pursuing them, death seizing and devouring them, the gulfs of hell yawning to swallow them up. Forth he came, to make prejudice yield to demonstration, darkness to light, passion to reason. He came to calm conscience, to disarm the vengeance of heaven, to swallow up death in victory,' 1 Cor. xv. 54, to close the mouth of the infernal abyss. These are the designs of the king Messiah; designs too noble, too sublime, for earthly kings. My kingdom is not of this world.'

2. The maxims of this kingdom agree with its end. What are the maxims of the kingdoms of this world? I am ashamed to repeat them; and I am afraid, if I suppress them,

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still fear death, after he has brought life and immortality to light by the gospel? 2 Tim. i. 10. Shall we still fear death, after we have seen our Saviour loaded with its spoils? Shall we yet fear death, while he cries to us in our agony, Fear not, thou worm Jacob; fear not, for I am with thee,' Isa. xli. 14. 10.

4. Let us consider the arms, which Jesus Christ has employed to perform his exploits. These arms are his cross, his word, his example, and his Spirit.

The enemies of Jesus Christ considered the day of his crucifixion as a triumphant day. They had solicited his execution with an infernal virulence. But how much higher are the ways of God than the ways of men, and his thoughts than their thoughts,' Isa. lv. 9. From this profound night, from this hour of darkness, which covered the whole church, arose the most reviving light. Jesus Christ, during his crucifixion, most effectually destroyed the enemies of our salvation. Then, having spoiled principalities and powers, he made a show of them openly, triumphing over them in it,' Col. ii. 15. Then, he offered to the God of love a sacrifice of love, to which God could refuse nothing. Then, he placed himself as a rampart around sinners, and received in himself the artillery that was discharged against them. Then he demanded of his Father, not only by his cries and tears, but by that blood, which he poured out in the richest profusion of love, the salvation of the whole world of the elect, for whom he became incarnate.

To the power of his cross add that of his word. He had been introduced in the prophecies speaking thus of himself; he hath made my mouth like a sharp sword, and like a polished shaft,' Isa. xlix. 2. And he is elsewhere represented, as having a sharp, two-edged sword,' proceeding out of his mouth, Rev. i. 16. Experience has fully justified the boldness of these figures. Let any human orator be shown, whose eloquence has produced equal effects, either in persuading, or in confounding, in comforting, confirming, or conciliating the hearts of mankind, and in subduing them by its irresistible charms. Had not Jesus Christ, in all these kinds of elocution, an unparalleled


The force of his word was corroborated by the purity of his example. He was a model of all the virtues which he exhorted others to observe. He proposed the re-establishment of the empire of order, and he first submitted to it. He preached a detachment from the world, and he had not where to lay his head. He preached meekness and humility, and he was himself meek and lowly in heart, making himself of no reputation, and taking upon him the form of a servant.' He preached benevolence, and 'he went about doing good.' He preached patience, and when he was reviled he reviled not again:' He suffered himself to be led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth,' Matt. viii. 20. ix. 29. Phil. ii. 7. Acts x. 38. and Isa. liii. 7. He preached the cross, and he bore it. What

conquests cannot a preacher make, when he himself walks in that path of virtue in which he exhorts others to go?

Finally, Jesus Christ uses the arms of the Spirit, I mean miracles; and with them he performs the exploits of which we speak. To these powerful arms, Jesus Christ and his disciples teach all nature to yield; tempests subside; devils submit; diseases appear at a word, and vanish on command; death seizes, or lets fall his prey? Lazarus rises; Elymas is stricken blind; Ananias and Sapphira die sudden and violent deaths. Moreover, with these all-conquering arms, he converts unbelieving souls; he plants the gospel; opens the heart; works faith; writes the law in the mind; enlightens the understanding; creates anew; regenerates and sanctifies the souls of men; he exercises that omnipotence over the moral void that he exercised in the first creation over the chaos of natural beings, and raises a new world out of the ruins of the old.

5. Let us attend to the courtiers of the king Messiah. Go to the courts of earthly princes; behold the intriguing complaisance, the feigned friendships, the mean adulations, the base arts, by which courtiers rise to the favour of the prince. Jesus Christ has promised his to very different dispositions. And to which of his subjects has he promised the tenderest and most durable union? Hear the excellent reply, which he made to those who told him his mother and his brethren desired to speak with him: "Who is my mother? And who are my brethren?' said he, and stretching forth his hand towards his disciples, he added, 'Behold my mother, and my brethren! for whosoever shall do the will of my Father, which is in heaven, the same is my brother, and sister, and mother,' Matt. xii. 48-50. Fraternal love, devotedness to the will of God, the most profound humility, are the dispositions that lead to the heart of Jesus Christ. How impossible to arrive at the favour of earthly kings by such disposi tions as these!

Finally, The great proof, my brethren, that the kingdom of Jesus Christ is not of this world,' is taken from its rewards. Virtue, I grant, sometimes procures temporal prosperity to those who practise it. The sacred authors have proposed this motive, in order to attach men to the laws of Jesus Christ. Godliness is profitable to all things, having promise of the life that now is, as well as that which is to come,' 1 Tim. iv. 8. 'He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good, let him seek peace, and ensue it,' 1 Pet. iii. 10, 11.

One would suppose St. Peter's thought might be amplified, and that we might add, Would any man acquire a fortune? Let him be punctual to his word, just in his gains, and generous in his gifts. Would any man become popular in his reputation? Let him be grave, solid and cautious. Would any man rise to the highest promotions in the army? Let him be brave, magnanimous, and expert in military skill. Would any man become prime minister of state? Let him be affa

ble, incorruptible, and disinterested. But, may I venture to say it? This morality is fit only for a hamlet now-a-days; it is impracticable on the great theatres of the world, and, so great is the corruption of these times, we must adopt a contrary style. Who would acquire a fortune? Let him be treacherous, and unjust, let him be concentred in his own interest. Who would become popular, and have a crowded levee? Let him be a shallow, intriguing, self-admiren Who would occupy the first posts in the army? Let him flatter, let him excel in the art of substituting protection and favour in the place of real


What conclusion must we draw from all these melancholy truths? The text is the conclusion, 'my kingdom is not of this world.' No, Christian, by imitating thy Saviour, thou wilt acquire neither riches, nor rank: thou wilt meet with contempt and shame, poverty and pain! But peace of conscience, a crown of martyrdom, an eternal mansion in the Father's house,' John xiv. 2, the society of angels, the heavenly Jerusalem, these are the rewards which Jesus Christ himself reaped, and these, he has promised, thou shalt reap!

II. We have proved that the kingdom of Jesus Christ is not of this world, we will proceed now to prove, that it is therefore kingdom of truth. Thou sayest that I am a king; to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.'

What is this truth? Two ideas may be formed of it. It may be considered, either in regard to the Jews who accused Christ before Pilate; or in regard to Pilate himself, before whom Jesus Christ was accused.

If we consider it in regard to the Jews, this truth will respect the grand question, which was then in dispute between Jesus Christ and them; that is, Whether he were the Messiah whom the prophets had foretold. If we consider it in regard to Pilate, and to the Pagan societies, to which this Roman governor belonged, a more general notion must be formed of it. The Pagan philosophers pretended to inquire for truth; some of them affected to have discovered it, and others affirmed that it could not be discovered, that all was uncertain, that finite minds could not be sure of any thing, except that they were sure of nothing. This was particularly the doctrine of Socrates. Learned men have thought the last was Pilate's system; and, by this hypothesis, they explain his reply to Jesus Christ. Jesus Christ said to him, I came to bear witness to the truth. Pilate answered, 'What is truth? Can frail men distinguish truth from falsehood? How should they know truth?

Whether this be only a conjecture, or not, I affirm, that, let the term truth be taken in which of the two senses it will, Jesus Christ came to bear witness to truth, in both senses, and that his is a kingdom of truth, because it is not a kingdom of thisworld: whence it follows, that there are some truths of which we have infallible evidence.

The kingdom of Jesus Christ, 'is not of this world, therefore Jesus Christ is the

promised Messiah. The Jews meet with nothing in Christianity equal in difficulty to this; and their error on this article, it must be acknowledged, claims our patience and pity.

The prophets have attributed a sceptre to Jesus Christ, an emblem of the regal autho rity of temporal kings: Thou shalt break them with a sceptre of iron." They attributed to him a throne, the seat of temporal kings: 'thy throne, O God! is for ever and ever; the sceptre of thy kingdom is a right sceptre,' Ps. xlv. 6. They attributed to him the armies of a temporal king: Thy people shall be willing in the day when thou shalt assemble thine army in holy pomp,' Ps. cx. 3. They attributed to him homages like those which are rendered to a temporal king: They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust,' Ps. lxxii. 9. They attributed to him the subjects of a temporal king: 'Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession,' Ps. ii. 8. They attributed to him the prosperity of a temporal king: The kings of Tarshish and of the isles, shall bring presents; the kings of Sheba and Seba shall offer gifts,' Ps. lxxii. 10. They attributed to him the exploits of temporal kings: He shall strike through kings in the day of his wrath; he shall judge among the heathen, he shall fill the places with the dead bodies, he shall wound the heads over many countries,' Ps. cx. 5, 6. They even foretold that the king promised to the Jews should carry the glory of his nation to a higher degree than it had ever attained under its most successful princes.

How could the Jews know our Jesus by these descriptions, for he was only called a king in derision, or at most, only the vile populace seriously called him so? Our Jesus had no other sceptre than a reed, no other crown than a crown of thorns, no other throne than a cross; and the same may be said of the rest. Never was an objection seemingly more unanswerable, my brethren: never was an ob jection really more capable of a full, entire, and conclusive solution. Attend to the following considerations:

1. Those predictions, which are most incontestable in the ancient prophecies, are, that the sceptre of the Messiah was to be 'a sceptre of righteousness,' Ps. xlv. 6, Heb. i. 8; and that they, who would enjoy the felicities of his kingdom, must devote themselves to virtue. They must be humble, and in lowliness of mind, each must esteem an other better than himself,' Phil. ii. 3. They must be clement towards their enemies, do. good to them that hate them, and pray for

*Thou shalt break them with a rod of iron. Our author uses the French version, Tu les froisseras avec un sceptre de fer. The Hebrew word is put literally for a common walking-stick, Exod. xxi. 19; a rod of correction, Prov. x. 13; the staff, that was carried by the head of a tribe, or by a ma gistrate, as an ensign of his office, Gen. xlix. 10; the sceptre of a prince, and indeed for a rod, or staff, of any kind. It is put figuratively for support, affliction, power, &c. The epithet iron is added to express a penal exercise of power, as that of golden is to signify a mild use of it.

them which persecute them,' Matt. v. 44. They must subdue the rebellion of the senses, subject them to the empire of reason, and crucify the flesh with its affections, and lusts,' Gal. v. 24. But of all the means that can be used to subjugate us to those virtues, that which we have supposed is the most eligible; I mean, the giving of a spiritual and metaphorical sense to the ancient prophecies. What would be the complexion of the kingdom of the Messiah, were it to afford us all those objects which are capable of flattering and of gratifying our passions? Riches would irritate our avarice. Ease would indulge our sloth and indolence. Pomp would produce arrogance and pride. Reputation would excite hatred and revenge. In order to mortify these passions, the objects must be removed by which they are occasioned or fomented. For the purpose of such a mortification, a cross is to be preferred before a bed of down, labour before ease, humiliation before grandeur, poverty before wealth.

is the unprejudiced man, who does not perceive that these passages are clews to the prophecies, in which the Messiah is represented as exercising a temporal dominion on earth?

4. If there be any thin literal in what the prophets have foretold of the eminent degree of temporal glory to which the Mes siah was to raise the Jewish nation; if the distinction of St. Paul, of Israel after the flesh, 1 Cor. x. 18, from Israel after the Spirit, Rom. ix. 3. 6, be verified in this respect; if the saying of John the Baptist, God is able of these stones to raise up children unto Abraham,' Matt. iii. 9; if, in one word, as we said before, there be any thing literal in those prophecies, we expect a literal accomplishment of them. Yes! we expect a period, in which the king Messiah will elevate the Jewish nation to a more eminent degree of glory, than any to which its most glorious kings have ever elevated it. The heralds of the kingdom of our Messiah, far from contesting the pretensions of the Jews on this article, urged the truth and the equity of them. 'I say then (these are the words of St. Paul, writing on the rejection of the Jews), I say then, Have they stumbled that they should fall?' Rom. xi. Î1, 12. God forbid! But rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?'

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2. To give a literal meaning to the prophecies which announce the kingdom of Christ, is to make them contradict themselves. Were terrestrial pomp, were riches, and human grandeurs always to attend the Messiah, what would become of those parts of the prophecies which speak with so much energy of his humiliation and sufferings? What would become of the prophecy, which God himself gave to the first man,The seed of the woman shall bruise the serpent's head:' but indeed 'the serpent shall bruise his heel?' What would become of this prophetic saying St. Paul establishes in these words two of the psalmist, 'I am a worm, and no man; callings of the Gentiles: a calling which was a reproach of men, and despised of the peo- a reproach to the Jewish nation, and a calling ple? Ps. xxii. 6. What would become of which shall be the glory of that nation. That this prophecy of Isaiah, 'He hath no form calling which was a reproach to the Jews, nor comeliness; when we shall see him, there was occasioned by their infidelity; the fall is no beauty, that we should desire him; he of them was the riches of the world, and the was despised, and we esteemed him not,' diminishing of them the riches of the Genchap. liii. 2, 3. Whether, to free ourselves tiles:' that is to say, the apostles, disgusted at from this difficulty, we say, with some Jews, the unbelief of the Jews, preached the gospel that the prophets speak of two Messiahs? to the Pagan world. or with others, dispute the sense in which even the traditions of the ancient Rabbins explained these prophecies, and deny that they speak of the Messiah at all: in either case, we plunge ourselves into an ocean of difficulties. It is only the kingdom of our Jesus, that unites the grandeur and the meanness, the glory and the ignominy, the immortality and the death, which, the ancient prophets foretold, would be found in the kingdom, and in the person of the Messiah. 3. The prophets themselves have given the keys of their prophecies concerning the Messiah. Behold! the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. I will put my law in their inward parts, and write it in their hearts,' Jer. xxxi. 31. And again, I will have mercy upon the house of Judah, and will save them by the Lord their God; and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen,' Hos. i. 7. What is that covenant, which engageth to put the divine law in the hearts of them with whom it is made? What is this salvation which is procured 'neither by bow nor by sword? Where

But here is a second calling mentioned, which will be glorious to the Jews, and this calling will be occasioned by the return of the Jews to the covenant, and by their embra cing the gospel. The Gentiles, to whom the gospel had not been preached before, will be so stricken to see the accomplishment of those prophecies which had foretold it; they will be so affected to see the most cruel enemies of Jesus Christ become his most zealous disciples, that they will be converted through the influence of the example of the Jews. If the fall of them,' if the fall of the Jews, were the riches of the world, and the dimin ishing of them the riches of the Gentiles, how much more their fulness?' This is an ar ticle of faith in the Christian church.

This furnishes us also with an answer to one of the greatest objections that was ever made against the Christian system, touching the spiritual reign of the Messiah. A very ingenious Jew has urged this objection; mean the celebrated Isaac Orobio. learned man, through policy, had professed the Catholic religion in Spain: but, after the fear of death had made him declare himself a Christian, in spite of the most cruel tortures


that the inquisition could invent, to make him own himself a Jew; at length he came into these provinces to enjoy that amiable toleration which reigns here, and not only profess ed his own religion, but defended it, as well as he could, against the arguments of Christians. Offended at first with the gross notions which his own people had formed of the kingdom of the Messiah, and mortified at seeing how open they lay to our objections, he endeavoured to refine them. We expect (says he) a temporal kingdom of the Messiah, not for the gratifying of our passions, nor for the acquisition of riches, neither for the obtaining of eminent posts, nor for an easy life in this world; but for the glory of the God of Israel, and for the salvation of all the inhabitants of the earth, who, seeing the Jews loaded with so many temporal blessings, will be therefore induced to adore that God, who is the object of their worship. My brethren, apply the reflection, that you just now heard, to this ingenious objection.*

5. If the glory of the king Messiah does not shine so brightly in the present economy as to answer the ideas which the prophets have given of it, we expect to see it shine with unexampled lustre after this economy ends. When we say that the kingdom of the Messiah is not of this world, we are very far from imagining that this world is exempted from his dominion. We expect a period, in which our Jesus, sitting on the clouds of heaven in power and great glory, elevated in the presence of men and angels, will appear in tremendous glory to all those who pierced him,' Rev. i. 7, and will enter into a strict scrutiny concerning the most horrible homicide that was ever committed. We expect a period in which the plaintive voices of the souls under the altar' will be heard, chap. vi. 9; a period, in which they will reign with him, and will experience ineffable transports, in casting their crowns at his feet, in singing the song of Moses the servant of God, and the song of the Lamb, and in saying, Alleluia! for the Lord God omnipotent reigneth: let us be glad and rejoice, and give honour to him,' chap. xix. 6,7. And we do not expect these excellent displays, merely because they delight our imaginations, and because we have more credulity than means of conviction, and motives of credibility. No such thing. The miracles which our Jesus has already wrought, are pledges of others which he will hereafter perform. The extensive conquests, that he has obtained over the Pagan world, prove those which he will obtain over the whole universe. The subversion of the natural

This learned Jew was of Seville, in Spain, and, after he had escaped from the prison of the inquisition by pretending to be a Christian, practised physic at Amsterdam. There he professed Judaism, and endeavoured to defend it against Christianity in a dispute with professor Limborch. The passage quoted by Mr. Saurin, is the last of four objections, which he made against the Christian religion. The whole was published by Limborch, under the title, De veritate religionis Christianae, amica collatio cum crudito Ju daco. Gouda, 4to. 1687. The inquisitors exasperated this celebrated Jew, Limborch confuted him: but neither converted him; for he thought that every one ought to continue in his own religion; and said, if he had been born of parents who worshipped the sun, he should not renounce that worship.

world, which sealed the divinity of his first advent, demonstrates that which will signalize his second appearance.

The kingdom of the Messiah' is not of this world,' therefore it is a kingdom of truth, therefore Jesus Christ is the Messiah promised by the prophets. In explaining the prophecies thus, we give them not only the most just, but also the most sublime sense, of which they are capable. To render those happy who should submit to his empire, was the end of his coming. But let us not forget, every idea of solid happiness must be regulated by the nature of man.

What is man? He is a being divested of his privileges, degraded from his primitive grandeur, and condemned by the supreme order and fitness of things to everlasting misery.

Again, What is man? He is a being, who, from that depth of misery into which his sins have already plunged him, and in sight of that bottomless abyss into which they are about to immerse him for ever, cries. 'Ŏ wretched man that I am! Who shall deliver me from the body of this death?' Rom. vii. 24.

Once more, What is man? He is a being, who, all disfigured and debased as he is by sin, yet feels some sentiments of his primeval dignity, still conceives some boundless wishes, still forms some immortal designs, which time can by no means accomplish.

This is man! Behold his nature! I propose now two comments on the ancient prophecies. The interpretation of the synagogue, and the interpretation of the Christian church: the commentary of the passions, and that of the gospel. I imagine two Messiahs, the one such as the synagogue thought him, the other such as the disciples of Jesus Christ represent him. I place man between these two Messiahs, and I demand, which of these two heroical candidates would a rational man choose for his guide? Which of these two conquerors will conduct him to solid felicity? The first presents objects to him, sensible, carnal, and gross: the second proposes to detach him from the dominion of sense, to elevate him to ideas abstract and spiritual, and, by alluring his soul from the distractions of earthly things, to empower him to soar to celestial objects. The one offers to open as many channels for the passions as their most rapid. flow may require: the other to filtrate the passions at the spring, and to keep all in proper bounds, by giving to each its original placid course. The one proposes to march at the head of a victorious people, to animate them by his valour and courage, to enable them to rout armies, to take garrisons, to conquer kingdoms: the other offers to disarm divine justice; like David, to go weeping over the brook Cedron, 2 Sam. xv. 23, John xviii. 1; to ascend Mount Calvary; to pour out his soul' an offering on the cross, Isa. liii. 12, and, by these means to reconcile heaven and earth. I ask, Who, the Jews, or we, affix the most sublime meaning to the predictions of the prophets? I ask, Whether, if the choice of either of these Messiahs were left to us, the Christian Messiah would not be infinitely preferable to the other? Our Jesus, all dejected and disfigured as he is, all covered as he is with his own blood, is he not a

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