critics to determine; but I believe it is a remark, which will in general hold good, that our best works begin with plainness.

The addresses of our Lord were often marked with simplicity; "Whatsoever ye would that men should do unto you, do ye even so unto them." "God is a Spirit, and they that worship him, must worship him in spirit and in truth." "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and thy neighbour as thyself." "The wicked shall go away into everlasting punishment, but the righteous into life eternal." These were plain unvarnished truths, suited to the comprehension of the meanest of his hearers; but at other times, his instructions were conveyed under figurative expressions; he varied his addresses occasionally by similies, metaphors, allegories, and parables. In speaking of the kingdom of heaven, (by which the gospel is certainly intended,) he compared it to treasure hid in a field, the discovery of which occasioned so much joy to an individual, that he went and sold all his possessions for the purchase of it.

Again; He likens the gospel, under the same similitude, to a grain of mustard seed, and traces its progress, from being the least of all seeds, till its extensive branches per

mitted the fowls of the air to lodge therein;these were some of his shorter parables. Of those which were extended to a greater length, many have been discussed on former occasions; they are wonderfully striking and instructive. Had no other parts of his teaching reached our ears, we might have joined with the Roman officers in exclaiming, "Never man spake like that man."

Dr. Harwood has remarked, that two of the best of them, namely, "the rich man and Lazarus, and the prodigal son," were spoken extempore at the moment. This mode of conveying instruction is highly impressive. Parables may be compared to pictures, the objects of which strike our minds and interest our hearts. We forget that they are fictions, we enter into their circumstances, we feel their distresses, and we are never disappointed in the conclusion. Moral and religious lessons are ever to be derived from them.

3. Let us examine our Lord's discourses as they were incidental or designed.

Some of our Lord's addresses were doubtless the result of premeditation and design. The Sermon on the Mount may justly be considered as the most finished and complete of any he delivered. There we have the Mosaic law refined, corrected, and improved; there

we are taught that our religion is to be without ostentation, our prayers without hypocrisy, and our faith grounded on righteousness. The 14th, 15th, 16th, and 17th chapters of St. John's Gospel, contain a particular address to his apostles, more especially adapted for their consolation and improvement, when he should be taken from them, which he well knew would shortly be the case; but his addresses were far from being always studied; incidents, in themselves the most trivial, frequently drew from his lips the most valuable remarks. Was there a great press or crowd around his person, and did his mother and his brethren vainly endeavour to approach him? He takes occasion to declare, "Whosoever shall do the will of my Father in heaven, the same is my brother, and sister, and mother." Was he walking with his disciples through a corn field, when the time of harvest drew nigh, and the grain stood ready to be gathered? He immediately draws a comparison with the earth, which was in like manner prepared for the reception of the Messiah; and he tells them that "the harvest is great, but the labourers are few ;" and commands them to pray unto the Lord of the harvest, that he would increase their number. Was he in the temple, standing near the water, which was in use among the Jews, and per

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ceiving many bringing vessels, as was their custom, to be filled? He addresses them in these memorable words, Ho, ye that thirst, come, and I will give you living water." He never suffered the most trifling circumstance to pass unnoticed or unimproved; whatever his eye saw, his heart touched and sanctified. Behold the fowls of the air; look at the lilies in yonder garden, who feeds and who paints them? Will not the same kind hand provide for you? Thus he caught the passing scene; objects that were evanescent; they would have been gone in a moment, but he arrested their flight, and stamped them with importance.

I pass to a 4th class, which, though nearly bordering on the last, may, I think, bear a distinct classification.

Let us view the discourses of our Lord, as they were colloquial or systematic. I do not pretend to discover any difference between the words systematic and designed. Their meaning is doubtless the same; but I think the term colloquial differs widely from incidental. By this term I mean to include such remarks as arose from conversations, and not unfrequently from the cavils of those who surrounded him. When a young man came to him, saying, "Good Master, what shall I do that I may inherit eternal life ?" Jesus,

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willing to try him, said unto him, Keep the co: 'mandments." Pleased with so easy a requirement, he replied, "All these I have kept from my youth." Then Jesus, who needed not to be told what was in man, touched the very spring which proved his weakness, his avarice. Go, and sell all that thou hast, and give to the poor; and thou shalt have treasure in heaven." And he went away sullen; which gave occasion for our Lord's remark, "How hardly shall a rich man enter into the kingdom of heaven." When the Jews brought unto Jesus a woman taken in adultery, doubtless with a view to cavil at his decision; how admirable was the method by which he retorted upon them, and referred her punishment entirely to themselves. "He that is without sin among you, let him cast a stone at her." For once, pride was humbled, and a consciousness of guilt restrained their hands. When our Lord said to the poor trembling culprit, "Neither do I condemn thee," we should always suppose some words to have been omitted; as a magistrate, as a judge, I do not condemn thee; but I speak as a moral teacher, " Go, and sin no more."

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Again; when the Sadducees (who say that there is no resurrection) came to him with this ensnaring question, Master, suppose

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seven brethren in succession dies, each leaving