could have suggested. He declared that he expected misrepresentation and obloquy; nor did he act as one desirous to avoid it for its own sake. He did not court it, yet neither did he shrink from it. He did not seek his own glory, but taught, and exemplified, meekness and lowliness of heart.

Thus, both in the nature of his pretensions, and in the means by which he promoted and advanced them, was there an obvious and unequivocal indication that "he sought not his own will." His were not the artifices and measures, which alone an impostor would have employed. He proceeded in a manner wholly different; and adopted, in great abundance and variety, with all publicity and evidence, such means as no impostor could employ. Such were his miracles, his acquaintance with the thoughts and dispositions of his hearers, the accurate adaptation of the events of his life and of his death and of all that he taught, professed, and accomplished, to the prophecies, promises, types, and spirit, of all the writings of the ancient Scriptures, and of the religious dispensations which they record. To pursue this train of argument further, would lead us insensibly to anticipate some subsequent topics. What we have just hinted may suffice to shew, how high this general presumption rises; and how fully it applies to the most extensive review of the whole scheme described in Scripture,

though we can only touch upon some of the principal features even of a more confined view. But as we have endeavoured to shew, negatively, that Jesus did not seek his own will, let us now, though we have little space left for it, shew that we have a positive and sufficient presumption, that he "sought the will of the Father, which sent him."

What can we answer to his own appeals on this subject? "Me the world hateth, because I testify of it, that the works thereof are evil. Because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words; ye therefore hear them not, because ye are not of God. I honour my Father, and ye do dishonour me; and I seek not my own glory; there is one that seeketh and judgeth. If I honour myself, my honour is nothing; it is my Father that honoureth me, of whom ye say that he is your God; but ye have not known him; but I know him; and if I should say I know him not, I should be a liar like unto you; but I know him, and keep his saying."-Is it not true, that the works of the world are evil; that depravity has formed a resisting medium through which even the rays

a John vii. 7. viii. 45-55.

of divine truth have too often in vain endeavoured to penetrate; and yet that the mists of error and sin have been dispersed, and the world enlightened, by the Gospel only? In what other way has Jesus seen of the travail of his soul, except by bringing many to righteousness? Has not his doctrine most eminently promoted the knowledge and glory of God? Has it not been received, and valued, principally by the friends and lovers of whatsoever is holy, and just, and good? And have we not, therefore, the most abundant reason to acquiesce in the argument urged by our Lord on another occasion, and which we cited in a former part of this Lecture. "My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him."-We may indeed confidently deny that there was any unrighteousness in Jesus. For he did himself illustrate the purity of his doctrine by giving an exhibition of embodied virtue, by doing all things which pleased the Father? How constant his devotion, how lively his faith in God, how great his zeal for the honour of his temple,

a John vii. 16-18.

how strict his care to "fulfil all righteousness," by the observance both of moral and positive precepts! How little did he consult his own ease, when he endured fatiguing journeys by day, and a houseless rest by night on the mountain or on the sea, that he might go about doing good! How little can we suppose that he was engaged in a pious fraud, when we consider that he referred to the approach, manner, and consequences of his death, as the proof and completion of his design. Yet he could neither foresee nor control these, except he were divine; and that we should have had no confidence or hope in him, if his predictions had failed. How could we still further expatiate on the complacency, with which he looked forward to such a death, on his patience and submission to the will of his Father, when the bitter cup was put into his hand, and when the approach of the betrayer gave dismal note of preparation' for that trial, scourging, and crucifixion. Meditate on his silence, meditate on his sayings, during these solemn scenes; and say, to what other conclusion can you come, than that he "gave himself for our sins, that he might deliver us from this present evil world, according to the will of God, and our Father!" Say, whether this was not he, "whom the Father sanctified and sent into the

b Gal. i. 4.

world!" Say, whether it was not "for the sake of his disciples, and of those that should believe on him through their word, that he sanctified himself, that they also might be sanctified through the truth!" Say, in short, whether this was not he of whom David spake, for David said it not of himself: "Sacrifice and offering thou didst not desire; mine ears hast thou opened; burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come; in the volume of the book it is written of me; I delight to do thy will, O my God; yea, thy law is within my heart. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation. I have not concealed thy loving-kindness and truth from the great congregation." Assuredly Jesus 'sought the will of his Father that sent him." By that will we are sanctified, through the offering of his body once for all." And God "willeth also, that all men should be saved, and come to the knowledge of the truth;" saved through the "one mediator between God and man, who gave himself a ransom for all, to be testified in due time." Let us receive the testimony thus given of the Son of God. Him let us preach, and not refrain our lips from declaring,

66

a John x. 36. d Heb. x. 10.

b John xvii. 19, 20.
e 1 Tim. ii. 4-6.

• Ps. xl. 6-10.