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mercy. Thus, then, that we may reconcile the two apostles, St. Paul and St. James, although the highest of man's efforts shall then weigh, but as wind in the balance of desert; although, after all, he must be content to be but an profitable servant, who did merely that which it was his duty to do;" yet that little will be indispensable, and he will then see, "how that by works a man is justified, and not by faith only."

But the effects of that final justification, what mortal tongue may describe? He who "is gone to prepare a place" for His faithful servants, will then "receive them unto himself, that where He is, there may they be also." In that wondrous communion, they "shall behold His glory, which the Father hath given Him." They shall enter at once upon their inheritance, which shall be for ever; and, with their Saviour's constant presence and favour, with faculties enlarged and purified, and exalted for such endless enjoyments, — and, with the bliss fulsociety of angels, archangels, and the spirits of just men made perfect, they shall never cease to laud and glorify the God of their salvation, by that to us most endearing and transcendent of all appellations, so long before revealed by His prophet; namely, — THE LORD, OUR RIGHTEOUSNESS.

49

SERMON IV.

ON CHRISTIAN HUMILITY.

EPHESIANS, iv. and in part of the first and second verses.

Walk worthy of the vocation wherewith ye are called, with all lowliness and meekness.

THE Vocation, wherewith the Ephesians had been called out of the darkness and misery of idolatry, was the glad tidings of the Gospel, proclaimed among them by the great Apostle to the Gentiles. St. Paul, therefore, beseeches them in the text, to show forth in their lives the beauty and excellence of the religion which they now professed, by the practice of its precepts and virtues; some of which he here enumerates, and at the head of which, he places "lowliness and meekness," or the inoffensive spirit of Christian humility.

When our blessed Lord himself recommends this exalted virtue to his followers, he proposes

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to them his own example, and in a manner which shows that true humility is no innate principle, no spontaneous growth of the human breast. His words are these: "Learn of me, for I am meek and lowly in heart." This virtue, then, we perceive, is to be learnt. It is neither born in us, nor does it necessarily implant itself in the human heart. It must be acquired. The nature of it must be first carefully studied and understood, both as we find it enjoined as a duty in the word of God, and as we see it explained and illustrated by the example of Christ himself.

The word humility' is familiar and frequent enough in the mouths of men; and a discourse upon such a subject may not, upon a first view, present any great promise of interest or utility. The theme is, indeed, trite, and every one believes himself to be already sufficiently acquainted with it in all its bearings and arguments. This preconception may be in some degree just; but when we reflect, that men want reminding, more than teaching, and that the memory can never be too frequently refreshed with truths, which are constantly to direct their conduct, the business of repeated instruction and admonition, even on common truths, becomes more encouraging, and that of hearing less irksome.

In the present instance, however, the lesson

is likely to be doubly beneficial for we must remember, that we are in fact attacking a sin of great magnitude and most prevailing influence, while we are recommending a virtue, that ranks among the first and brightest of Christian graces. For in enforcing the practice of humility, we virtually lay the axe to the root of all pride, a vice so deeply rooted and imbedded in our fallen nature, that it is extremely difficult to eradicate it. Were we to examine the heart of every individual here present, we should find it more or less actuated by this evil principle. There is a disposition in each of us to think more highly of himself, than he ought to think. In some, it may display itself more openly; in others, it lurks under a disguise, which, without the habit of close and severe self-examination, may deceive or elude the individual himself. With respect to the open and public display of it, we know well, that men too often encourage it in themselves and in one another. They think it necessary or politic to assume a consequence and pretensions, which have, perhaps, no shadow of foundation either in their merits or condition in life. They are afraid of that nearness and familiarity, which might give an insight into their weakness and defects; and therefore, by a more stately and affected demeanour, create such a distance and solitude, as are most favour

able to their self-conceit, and, possibly, to their real unworthiness. I need not say, that such arts are unwarranted by religion and "the simplicity that is in Christ." But perhaps it may operate more powerfully as a cure for this vice with such persons, to be assured that these very arts are always suspected by others, as evidences of something hollow and factitious, betray littleness of mind, and are utterly destructive of all love and esteem, and, to say the truth, of all common respect. As to the more concealed influence of this vice, it may be traced in a variety of shapes, as well in the poorest, as in the richest classes of men. Envy, hatred, repining, jealousy, captiousness, reserve, and a number of other feelings and tempers, that embroil men in society and embitter human life, have their origin for the most part in latent pride, and some overweening estimate of a man's own virtues, talents, and merits, which others will not admit; or which have suffered, or it is feared may suffer, by a comparison with those of others. Under this head, too, must be ranked all spiritual pride, which is injurious to the public interests of religion, by rendering it odious and suspected; and to the individual himself, by making him satisfied with some of the formalities of holiness, or, at the best, with some meagre attempts at Christian perfection, and, at