of his relation to his heavenly Father before the world was, of his incarnation, of his attributes and power as Mediator, of his glorious resurrection and kingdom, of his dominion at the right hand of God, and his coming to judge the quick and the dead. Vast is the lesson here to be learned. It comprehends no less a mystery than that " He, who was with God and was God," ""made himself of no reputation," and "became obedient unto death, even the death of the cross ;" and that now "God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow."

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2. Christ must be understood and learned, also, in the extent of his benefits. "He is made of God to us," says our apostle in another place, "wisdom, righteousness, sanctification, and redemption." Wisdom, by teaching us by his word and Spirit all things essential to our peace as they are revealed in the gospel. Righteousness, as being "Jehovah our righteousness," as the prophet terms him, who by his merits and obedience unto death brought in everlasting righteousness;" so that the penitent sinner, relying humbly upon him, may be accounted and dealt with as righteous, yea, "the righteousness of God in him." Sanctification, by sanctifying us by his Spirit through the truth; implanting the principles and motives of holiness in our hearts by internal grace, and making us new creatures" in him; "old things having passed away, and all things having become new.' Redemption from death and the grave; from all the bondage and thraldom of sin; from our spiritual enemies; from every sorrow and conflict; and at last, when all other enemies are vanquished, vouchsafing us the "redemption of the body."

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What an extensive lesson this! What immense treasures of the knowledge of Christ to be acquired,

to be traced out in all the parts of Scripture, to be thoroughly received, studied, deposited in the memory and heart.

3. The perfection of our Lord's example, also, constitutes him the great lesson of Christianity. "Learn of me," said our Savior when upon earth, "for I am meek and lowly of heart." "Christ also hath once suffered for us," says St. Peter, "leaving us an example to follow his steps: who did no sin, neither was guile found in his mouth: who when he was reviled, reviled not again; when he suffered, he threatened not." To imitate our Master, to learn him as a scholar learns a lesson; to commit him to memory, as it were; to follow his patience, his meekness, his compassion, his benevolence, his wisdom, his forbearance, his fortitude, his address under difficult circumstances, his moderation, his zeal for his Fa ther's glory, his consideration for his adversaries, his filial piety, his devotion, his diligence and perseverance in his great undertaking-this is the lesson.

In all these respects then,-in the glory of our Lord's person, the extent of his benefits, and the purity of his example,-there is an evident excellency and pre-eminence in Christ, which gives a natural force to the brief language of the text. We not only learn of Christ, but we learn Christ; we not only study of and about Christ, but we study Christ; we put on Christ; we receive Christ. We are scholars in no other school; we learn no other lesson; we daily sit down to this, and only this, eager pursuit.

But there are two ways of learning every thing,a right one and a wrong. In every branch of human science there is such a thing as a superficial, ineffectual manner of acquiring it, which answers no good purpose, and leaves men very much what they were before. And there is such a thing as a right way, which enters heartily into the spirit of the particular branch of learning, acquires it thoroughly,

and applies it to its intended uses. So it is in Christianity.

This leads us therefore to consider,

II. The wrong and inefficient way of learning the lesson of Christianity.

The words of the text are of the nature of a caution. "Ye have not so learned Christ," says the apostle, after having enumerated, as we have stated, some of the vices of the gentiles; implying that there was a certain manner of teaching Christ not quite inconsistent with these vices; that the false apostles connived at many disorders, and countenanced a variety of opinions and practices which had their source in heathenism and the corruption of the human heart.

The apostle's enumeration may be reduced to these particulars-conceit; ignorance; aversion from spiritual religion; compliance with the vices of the world; disobedience to pastors; malignant passions. Where these are, the lesson of Christianity is ill learned, whether in native Churches or those in established Christian countries.

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Nothing can be more important in the proceedings of missionaries than to watch well the converts whom they admit to the profession of the gospel. They must beware lest, instead of learning Christ duly, their converts retain still "the vanity" and conceit of " their minds;" lifting up their souls" in secret to "the gods of the heathen, which are but vanity;" adhering to the "vain conversation" received by tradition from their fathers, and following "lying vanities" to the forsaking of “the God of all their mercies."

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They must guard their converts, also, against resting in an indistinct knowledge of the truths of the gospel, quite consistent with a darkened understanding" and an obdurate heart. Such slip into the fold; but have no perception of the person and grace of its great Shepherd.

In like manner, alienation from the life of God, and all approaches to the lasciviousness of their former habits must be diligently watched against. Whilst childlike docility under their proper pastors, and subjugation of the malignant passions must be enjoined. A mere theoretical learning of something about Christ, whilst all the holy effects of the gospel are wanting, is utterly inefficient.

But I turn from the native Churches, whom I am not now addressing, to the Christian, which I am.

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Their

1. For how many are there who walk still in "the vanity of their minds;" who are carried away by airy speculations; who are wise in their own conceit;" who receive so much of the gospel as they happen to approve, and leave out the rest. religion is a freak, a sudden impression, a novelty. They have no faith, as faith; it is opinion, vanity, conjecture, caprice. When we see persons under such fatal mistakes, we turn ourselves to you, our ge nuine flock, and say, "Ye have not so learned Christ."

2. What multitudes, again, have "the understanding darkened, through the ignorance that is in them." Some notions they have of a national creed, some prejudices, some remains of catechisms floating in their memory; but as to any distinct and holy knowledge of the lesson of Christ, they "are in darkness, and walk in darkness, and know not whither they go, because that darkness hath blinded their eyes." Tell me what such persons know of the general tenderness of the gospel proclamation,' of the sublime mystery of redemption,' of the doctrine of the atonement," of the universal call to repentance, of the nature of coming to Christ, and of the Holy Ghost the Comforter of the Church."

4

1 Sermon I.

4 Sermon IV.

2 Sermon II.
• Sermon V.

3 Sermon III. 6 Sermon VI,

Tell me what they know of the glorious character of the ever-blessed God,' and the reasonableness of the demand which the gospel makes upon man."

There are thousands, alas, who need as much to have "the eyes of their understanding enlightened," as the Ephesians before their conversion. Ignorance is the daughter of conceit and vanity.

3. And thus as to the divine and spiritual life. If men have only so learned Christ, as to remain still "alienated from the life of God;" still guided by the same inward aversion from spiritual religion as before; still void of those interior, spiritual affections which the lesson was designed to enkindle, they have pursued the wrong method.

Aversion from spiritual religion; the hiding one's self from God, like Adam amidst the trees of the garden; God in his glorious redemption being the object of dread, not love; of apprehension, not delight; of aversion, not choice,-shows that all is conceit and ignorance; and that, as we might have expected, they are still "dead in trespasses and sins."

For the life of God is the essence of all religion. In Adam before the Fall it existed as the spring of his love and obedience. In patriarchs, and prophets, and apostles and martyrs since, it has been rekindled by the knowledge of the truth and the operations of grace; in heaven it is perfected only, not changed. The dedication of man's rational powers to the love and service of God is the end and design of the gospel. Where this is wanting in any who bear the Christian name, we say to the rest, with holy jealousy, 66 Ye have not so learned Christ."

4. Compliance with many of the vices of the world is the consequence of these wrong commencements. How lamentable is it to think in how many ways vice and impurity abound amongst the young, and • Sermon VIII,

7 Sermon VII.