when he communicated the thoughts of others, he first grafted them on his own mind, so that they had the raciness of a native growth. His opin ions were the results of much mental action, of many comparisons, of large and liberal thinking, of looking at a subject on every side; and they were expressed with those limitations, which long experience suggests to others. He

read with pleasure the bold and brilliant speculations of more adventurous minds; but he reserved his belief for evidence, for truth; and if the most valuable gift of the understanding be an enlarged, discriminating judgment, then his was a most highly gifted

mind.

From a mind so balanced, and a taste so refined, we could hardly expect that fervid eloquence, which electrifies an assembly,and makes the speaker for a moment an absolute sovereign over the souls of men, His influence, like that of the great powers in the natural world, was mild and noiseless, but penetrating and enduring. That oratory, which overwhelms and bears us a way like a torrent, almost always partakes of exaggeration and extravagance, and was therefore incompatible with the distinguishing properties of his mind. His imagination was fruitful and creative; but, in accordance with his whole character, it derived its illustrations more frequently from regions of beauty than of gran deur, and it imparted a colouring, at once rich and soft, and Vol. VI, No. 5.

1 19

a peculiar grace to every subject susceptible of ornament. His command over language was great. His style was various, vigorous, unborrowed; abounding in felicities of expression; and singularly free from that triteness and that monotonous structure, which the habit of rapid composition on familiar subjects almost forces on the preacher, and which so often enervate the most powerful and heart-stirring truths.-His character as a preacher needs no other testimony than the impression left on his constant and most enlightened hearers. To his people, who could best judge of his intellectual resources and of his devotion to his work, his public services were more and more interesting. They tell us of the affluence of his thoughts, of the beauty of his imagery, of the tenderness and earnestness of his persuasions, of the union of judgement and sensibility in his discourses, and of the wisdom with which he displayed at the same moment the sublimity and practicableness of Christian virtue. They tell us, that the early ripeness of his mind did not check its growth; but that every year enlarged his treasures and powers. Their tears and countenances tell us, more movingly than words, their deep sorrow, now that they shall hear his voice no more.

Of his ocial character I need not speak to you No one, who ever met him in a friendly circle, can easily for get the attraction of his manners and conversation. He

carried into society a cheerfulness, a sunshine of the soul, derived partly from constitution, and partly from his bright, confiding views of religion; a delicacy, which instinctively shrunk from wounding the feelings of the humblest human being; a disposition to sympathise with every innocent enjoyment; and the power of communicating with ease and interest, the riches of his mind. Without effort, he won the hearts of men to a singular degree. Never was man more universally beloved. Even in sickness and in foreign lands, he continued to attract friends; and it is our consolation to know, that his virtues drew from strangers much of that kindness which blessed

him at home.

In his sickness I was par ticularly struck with his submission to God, and his affec tion for his people. His submission seemed entire. There was no alloy of impatience or distrust. His sickness was a severe trial; for his heart was bound up in his profession, and if in any thing his ambition was excessive, it was in his desire to enrich his mind by laborious study. He felt deeply his privations, and he looked forward to an early death as a probable But he bowed to Providence without a murmur. He spoke only of the divine goodness. 'I am in God's hand, and his will be done,' were familiar sentiments, not utter ed with common place and mechanical formality, but issuing, as his tones and countenance discovered, from the

event.

very depths of his heart. À firmer and calmer submission could hardly have been formed by a long life of suffering.

His feelings towards his people seemed at times too strong for the self-possession and calmness by which he was characterised. Their kindness overpowered him. The only tears, which I saw start from his eyes, flowed from this source. In my last interview with him, a day or two before his voyage, I said to him, 'I trust that you will return, but I fear you cannot safely continue your pastoral relation. We have, however, another employment for you, in which you may be useful and happy.' He answered, if I get strength I shall use it for my people. I am willing to hazard my life for their sakes. I would preach to them, although the effort should shorten my days.' added Should I forsake my people after the kindness I have received, the cause of religion and of the ministry might suffer; and to this cause I ought and am willing to make any sacrifices.'

He

Such is a brief sketch of our lamented friend, He was one of the most blameless men, of the most devoted ministers, and of the fairest examples of the distinguishing virtues of Christianity. He has gone, I doubt not to a better world. Let us hear him from his new abode admonishing us of the frailty of life, and assuring us of the happiness of a Christian death. The removal of the excellent ought to carry our thoughts to Heaven. That

LII.

Matth. v. 23, 24. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come, and offer thy gift.

It was a custom, and even a law among the Jews, that the sacrifices of persons who were considered as unclean, should not, during the time of this uncleanness, be brought to the altar; but should be reserved to the immediately following feast, either of the Passover, or of Pentecost, or of Tabernacles. In commanding the Jews therefore, when they brought their gifts to the altar of God, and there remembered that their brother had aught against them, to leave their gifts, and to go their way, and first to be reconciled to their brother before they offered their gift, our Lord referred them to times, when every Israelite who could be, was at Jerusalem; and when therefore every man, who should remember in the very moment when about to offer his gift, that he had injured any one, then even afar off,

could have opportunity of seeking reconciliation. They who were most widely separated at other times, were brought together at the seasons of the great feasts. It is to be observ-> ed also, that the oblation made by any one who had unjustly taken money, and even the smallest sum, from his neighbour, and had not made restitution, was considered by Jews as vain; of no worth in the sight of God. But our Lord extends his precept to the comprehension of every offence and injury, committed by any one who would bring his gift to the altar. The emphasis of his command is ou the expression, “and there rememberest that, thy brother hath aught,-any thing whatever to allege against thee;" and he here teaches us, as he taught them who heard him, that it is in vain for us to bring any offering to God, if we feel not a sincere charity towards all mankind.-He vainly worships God as a christian, who has not sought reconciliation with him whom he has injured; or who withholds forgiveness from the injurer.

The great object of this, as of many of ourLord's precepts, is to bring the whole soul inte

subjection to God; and every action of life into the circle of his service. All the offices of christian piety are designed to minister to our moral improvement; and then only is our morality in the spirit of the gospel, when it is sanctified by an ultimate reference to the will, and to the approbation of God. When we stand praying, we are to forgive, if we have ought against any; for if we forgive not, if we love not our brother, we cannot love God, nor are we ever permitted even to ask His forgiveness. Our sacrifice, whatever it be, must be unblemished by any depraved passion; by any corrupt .desire. It must be offered with the whole heart, and with a heart which God will approve. Our Lord did not indeed teach the Jews, nor does he teach us, that offerings to God should be withholden, in all cases, till reconciliation is obtained with all who have been injured; for circumstances may for a . long time, make mutual reconciliation to be utterly impracticable. But he taught them, and he requires of us, that in the heart of the worshiper of God, if he have injured any one, there should be no obstacle to reconciliation; that the carliest opportunity should be faithfully improved, of conciliating our offended or injured brother, and of making reparation of the injury we have done him. With a heart sincerely so disposed, we may humbly, and with a hope of acceptance, offer our gift.

Not only among the Jews, but all nations, it was account

6

ed a heavy sin, to leave unfinished a sacrifice which was begun. Valerius Maximus tells us of a young man, who, holding the censer when Alexander was offering a sacrifice, received on his arm a live coal which fell from it; and though the smoke of his burning Aesh was smelt by all around him, he did not shake off the coal, lest he should interrupt the sacrifice. The expression, "leave there thy gift before the altar," may imply therefore, go not to the altar, till you are wholly prepared for the sacrifice; and can offer it, as God requires.' And what our Lord here says of the legal sacrifices of the Jews, should be still more conscientiously observed in the celebration of the Lord's supper; a participation of which, is a most solemn expression of our fraternal union, in one body. Before we renew the professions, and offer the prayers of this service, if we have injured any one, let us seek his forgiveness; and if it be demanded, faithfully make restitution. See Lightfoot and Wolzogenius on the text.

thy members should perish, and not thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

"The words, by them of old time," says Campbell, "are not found in a great number of the most valuable MSS. and ancient versions, particularly the Syriac. The Vulgate indeed has them. Mill and Wetstein reject them." But some believe them to belong to the text, and to have been employed by our Lord, for the purpose of distinguishing the ancient interpreters of the law, from whom the traditions of the Jews were derived, from Moses, their great legislator. Our Lord, however, obviously to cite the precept of the Jewish law itself, from the 14th of Exodus; and it was because their sentiments on this subject were so very gross and depraved, that he so particularly and forcibly directed their attention to it.

seems

law be understood;' but, I SAY UNTO YOU. He is not only an interpreter of the law of Moses. He is a Teacher of what that law had not inculcated.

The true import of this passage, says Taylor, can only be understood, by considering the closely covered state of the eastern women, under their veils; wherein being totally concealed, they offer no occasion of being looked upon; but would take it as the greatest insolence, should their veils be drawn aside. Understand, therefore, the passage thus. "You have heard that it was said in ancient times, thou shalt not commit adultery. But, I say unto you, that my purer principles forbid any advances towards that crime; any commencement of what may lead to it. Whoever removes the veil to look on woman, whether married or unmarried, has sullied his spiritual purity, and is guilty.

There can be no doubt with any reflecting mind, but that the propensities of our nature must be subject to regulation. The question is, where the check ought to be placed; upon the thought, or only upon the action. In this question, our Saviour, in the text here quoted, has pronounced a decisive judgement. He makes the control of thought essential. Internal purity, with him, is every thing. And this is the only discipline which can succeed. A moral system, which prohibits actions, but leaves the thoughts at liberty, will be ineffectual, and is therefore unwise; for every moment