heavenly glory which shone around it, proved itself to be wholly original and divine. Nor was the success which attended the attempts of these weak and despised instruments wanting to prove the divine original of the doctrine they taught: while the tenets of the philosophers were confined to their respective schools, the glorious gospel spreads over the world, and was received in every country, and by men of every station; it was received by the bulk of mankind, with the highest satisfaction, and the sublimest joy: as something necessary to their su preme good, which hitherto they had been seeking in vain. It was, therefore, the highest wisdom which conducted the propagation of the gospel, and made use of such low and contemptible persons; for hence it plainly appeared, that these noble truths were not of human invention, but were the production of Infinite Wisdom, and were first advanced, and are still supported, by the mighty power of God. After our great Redeemer had appointed his twelve apostles, he came down from the mountain, and was joyfully received by multitudes of people, who were waiting for him in the plain: and such was the heavenly virtue which attended and surrounded him, that whoever touched the border of his garment, was healed of his disease. This is sufficient to account for the great numbers of people which daily followed this illustrious person, who crowded around him, wherever he went, and accompanied him to the remotest part of the wilderness of Judea; nor was it only the vulgar and necessitous that pursued our Redeemer's steps wheresoever he went, but persons of high rank and character, came from the remotest parts to converse with him, hear his divine doctrine, and be spectators of his wondrous works, and partakers of the benefits resulting from them. After healing the sick amongst the multitude, he proceeded to instruct them, and delivered a divine discourse, in substance nearly the same as that which he before preached from the mountain: the chief difference in these discourses, is the threatnings which are here denounced against particular sinners, whereas the discourse recorded by St. Matthew, contains only blessings. It may not be amiss, briefly to consider these maledictions, as a large paraphrase hath been given on the former sermon. Woe unto you that are rich, said our exalted Saviour, for you have received your consolation. Riches in this world are no evidence of the love of God, but are frequently bestowed on the worst of men; they are not bestowed upon any as a reward for superior degrees of moral goodness, but are distributed by the great governor of the universe, so as to answer the wise ends of his own government, and bring about his great designs; they have no tendency to promote the best interest of man, but are frequently made use of by the worst of men, to the worst of purposes, and enable them to be more extensively and desperately wicked: they are frequently a snare to the truly religious, and have a natural tendency to pervert the affections, and corrupt the heart. It requires great grace to keep them from degrading the soul, and generating a low, mean, worldly spirit; for, wherever the natural course and tendency of riches prevail, it will always remain an eternal truth, that it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. Woe unto you that laugh, for ye shall mourn and weep. It is not a joyful, cheerful, thankful frame of spirit, which our Lord here exclaims against, but a foolish, trifling, levity of mind. The gospel of CHRIST, is particularly calculated to inspire a constant cheerfulness of temper, and Christians are commanded always to rejoice; the assurance they have of reconciliation with God, the lively hope of everlasting life, the constant pleasure which they find in communion with God, and the contemplation on heavenly things, tend to fill the mind with solid satisfaction and substantial joy. This joy will be constantly increasing, as Christians advance in the divine life, and will be fully completed in the eternal world: but those giddy, gay sallies of mirth, and the thoughtless dissipation of mind which arises from an immoderate love of vain amusement and sensual pleasure, that gives no time for consideration, but scatters serious thoughts, and creates an utter aversion to sober reflection, will soon lead the soul into such a labyrinth of wretchedness and woe, that they shall then mourn and weep.— This will certainly be their lot in this world, when their vain delusive gratifications can please no more; and it will eternally be their lot, when they will be deprived of every gleam of hope and comfort, and consigned to the dark regions of sorrow and despair, where will be weeping and gnashing of teeth. But our great Redeemer added, Woe unto you when all men speak well of you, for so did their fathers of the false prophets. This malediction of our blessed Saviour, is denounced against those teachers who, for fear of offending men, shall keep back the truth of God, and fear to proclaim the unpopular and humbling truths of the gospel, which are so mortifying to human pride, and by flattering the vices, and humouring the pride and passions of men, shall gain their commendation and applause. Such teachers as these, are compared to the false prophets of old, who by humouring the vanity and flattering the pride of princes and great men, were more caressed and attended to than the true prophets of God. When our great Redeemer had finished his discourse, he departed to Capernaum, and was met by some, messengers from a Centurion, who desired him to come and heal a servant whom he highly esteemed, that was sick, and in danger of death. This Centu rion, from the character given him by the evangelist, seems to have been a proselyte to the Jewish religion. The inhabitants of Capernaum spake much in his favour, and strongly recommended his case; for they said, that he was a lover of their religion, and had built them a synagogue. The great Saviour of mankind, who went about doing good, graciously attended to the petition, and readily accompanied the messengers; but before he arrived at the house, he was met by a party of the Centurion's friends, who expressed the high conception which that officer had of the divine power of our Redeemer, and desired he would not give himself the trouble of a personal attendance, as his word would be abundantly sufficient to accomplish the cure. Our Lord was pleased with the message, and turning to the spectators, said, I have not found so great faith, no, not in Israel, Luke vii. 9. The persons having delivered their message, returned to the Centurion's house, and found the sick person perfectly recovered. There are several circumstances attending this miracle, and that related by St. Matthew, which proves that this Centurion was not the same person. The Centurion mentioned by St. Matthew, attended on CHRIST in person; he whose case is last related, pre.scnted his petition by the elders of Capernaum. It does not appear that the former Centurion was a proselyte to the Jewish religion; but we find a very high character given of the latter: these and several other particulars which might have been mentioned prove that this miracle ough to be considered separate from the former. This miracle being performed, our Lord repaired to the house of Peter, to eat bread; the place of his residence could not be concealed; great multitudes of people surrounded the house; some, no doubt, de- · siring to behold the wonders which he wrought, and |