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benignity of His whole demeanour. might the hearers exclaim, that "He taught "as one having authority, and not as the "Scribes ;"-well might they "wonder at the

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gracious words that proceeded out of His "mouth!" And well may we meditate on the still greater weight of evidence since vouchsafed to us, in the completion of that dispensation of "grace and truth," which proved Him to be indeed "a light to lighten "the Gentiles," as well as "the glory of His people Israel."

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With this impression upon our minds, it will hardly be deemed unsuitable to the present occasion, if I urge the remarkable representation here given by our Lord of the part to be sustained throughout the world by His faithful disciples, not only as proving their general obligation, at all times and under all circumstances, to uphold His religion "in

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spirit and in truth;" but also as indicating the special duties more immediately incumbent upon ourselves, the Clergy and Laity of our own Communion, with reference to existing circumstances, and to the actual state of the Christian Church.

Historians of that Church, and commentators on its truths, must have investigated these subjects to little purpose, if they have

failed to convince all who are not unwilling to be convinced, that to CHRISTIANITY the world at large is more deeply indebted for its most invaluable blessings, than to any other known cause whatsoever. This position may be broadly and unreservedly stated, notwithstanding the incidental evils acknowledged to have arisen from the corruption of Christianity itself, or from its having been too often perverted to purposes wholly adverse to its character and object. When we speak of the beneficial influence of the Gospel, we speak of it as exhibiting the pure and genuine doctrine of its heavenly Founder and His Apostles; not as the folly or wickedness of man may have occasionally presented it to our view. To cursory observers it may, in particular cases, seem difficult to separate these views. But, for the satisfaction of the more discerning and considerate, we may confidently appeal to the evidence of history. Let such an one examine the records of times antecedent to Christianity. Let him read and admire for who can fail to admire?—the collective wisdom of the great masters of Greece and Rome; of men labouring with a strength of intellect, and an unweariedness of research, never surpassed in after-times, and, in some instances, with an integrity of

purpose worthy of imitation even by the most conscientious Christian. Then let him examine the results. Let him see what benefits, in either case, have accrued to the great mass of mankind, what errors and vices have been corrected, what advancement made in social or individual happiness, in consequence of these researches and these labours. To such a comparative investigation of the actual effects of Pagan and of Christian instruction, we need not hesitate to challenge any dispassionate inquirer.

I do not mean, however, to enter into the proofs of this, on the present occasion. But rather assuming it as a point not likely to be questioned by those who now hear me, I proceed to considerations more immediately affecting ourselves in the present day, as members of "that pure and apostolical branch "of the Church of Christ, established in this kingdom."

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If Christianity was designed by its divine Author for the general improvement of mankind in the things most essential to their present and eternal welfare, and to reclaim them from those errors and vices to which they were most fatally prone, what a weight of duty falls upon its professed disciples, and especially upon the ordained dispensers of its

inestimable benefits, to carry this design, as far as human means can avail, into full effect! If Christians are "the salt of the earth,” to purify the world, what ought to be their own purity of principle and conduct! For if "the salt have lost its savour, wherewith shall "it be salted?" If they are "the light of the world," how does it behove them to take heed that the light that is in them “be not "darkness."

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In emphatically giving these warnings to his followers, our Lord made it their indispensable duty to establish their own faith and practice on immovable foundations. Equally does he impress this upon them, when He says, in the words of the text, "A city that is "set on a hill cannot be hid." It was impossible that persons so circumstanced should be unobserved by others. Either for praise or censure, for hatred or good-will, they would become objects of general animadversion, and deeply responsible for the consequences that might ensue.

In these admonitions were concerned, not only the immediate hearers of our Lord, but all, in after-ages, who should come to the knowledge of the truth. Nor are they limited to the ministers and preachers of His Gospel, but comprehend the entire circle of

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Christian believers. True it is, that those individuals, to whom He said, "Blessed are your eyes, for they see; and your ears, for they hear;" had something more to answer for, than others who enjoyed not the same personal privileges. True likewise it is, that the "ministers and stewards of the mysteries "of God" are more especially bound to apply these warnings to themselves. But let no Christian of the present day, whatever be his station or calling, think that he is unconcerned in this respect. As the discourse of Jesus was chiefly addressed to the whole multitude, and not to His chosen Twelve alone, so must its injunctions be now interpreted as extending, in a great degree, even to the lowliest members of the Christian Church; to all whose example can either minister edification, or occasion scandal, to their fellowmembers.

Another important inference may be also deduced from these injunctions. When our Lord designates his followers as persons distinct from the rest of mankind, He seems not obscurely to intimate,-what was afterwards more explicitly revealed,-the institution of that Church, which, from the close of His ministry to the final consummation of all things, was to testify of HIM; upholding,