comition. It might do for a Heathen, but it was The reverse of every thing that is Christian. The warn of thought, which I am recommenAng or rather, which I find it necessary to insson, as an essential part of the Christian character, is strongly seen in one particular passage of St. Paul's writings; namely, in the third chapter to the Philippians. "If any other man thinketh whereof he might trust in the flesh, I more; circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blame. less." These were points, which, at that time of day, were thought to be grounds of confidence and exultation. But this train of thought no sooner rises in his mind, than the apostle checks it, and turns from it to an anxious view of his own deficiencies. "If by any means I might attain unto the resurrection of the dead." These are the -ords of an anxious man. "Not," then he pro1s, "not as though I had already attained, were already perfect; but I follow after, I may apprehend that for which also I am hended of Christ Jesus. Brethren, I count yself to have apprehended; but this one I do, forgetting those things which are beand reaching forth unto those things which before, I press towards the mark, for the ze of the high calling of God in Christ Jesus." this passage, you see, that, withdrawing his mind from all notions of perfection, attainment, ...complishment, security, he fixes it upon his deThen he tells you, that forgetting, essly putting out of his mind and his progress and advance, which he had ficie he casts his eyes and attention upities, in which he was short and defi. what remained for him yet to do; and to be the true Christian way of pro "Forget those things that are behind;" put out of your thoughts the attainments and progress you have already made, in order to see fully your defects and imperfections. In another passage, found in a chapter with which all are acquainted, the 15th of the Corinthians, our apostle, having occasion to compare his situation with that of the other apostles, is led to say, "I laboured more abundantly than they all." St. Paul's labours in the gospel, labours which consumed his whole life, were surely what he might reflect upon with complacency and satis. faction. If such reflections were proper in any case, they were proper in his. Yet observe how they are checked and qualified. The moment he had said, "I laboured more abundantly than they all," he added, as it were correcting himself for the expression, "yet not I, but the grace of God which was with me." He magnifies not himself, but the grace of God which was with him. In the next place you will observe, that, through the consciousness of his labours, painful, indefatigable labours, and meritorious labours, if ever man's were so; I say, that though the consciousness of these was present to his mind at the time, yet it did not hinder him from feeling, with the deepest abasement and self-degradation, his former offences against Christ, though they were offences which sprang from error. "I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God, but, by the grace of God, I am what I am." The faults of his life were uppermost in his mind. No mention, no recollection of his services, even when he did happen to recollect them, shut out, even for a single moment, the deep memory of his offences, or covered or concealed it from his view. 1 In another place, the same apostle, looking back pon the history of his singular and eventful life, exhibits himself to his converts, as how? not as bringing forward his merit, pleading his services, or claiming his reward: but as nothing other, nothing more, than a monument and example of or self-depressing than this acknowledgement? The eleventh chapter of the second epistle to the Corinthians, and also the twelfth, ought to be markable chapters, and very much to our present read by you on this occasion. They are very repurpose. It had so happened, that some hostile, acquired a considerable influence and ascendancy in the church, which St. Paul had planted. To and, as it should seem, some false teachers, had counteract which influence it became necessary for him to assert his character, to state his pretensions to credit and authority, amongst them at least, and in comparison with those, who were lending them as He complies with the occamerate his presions. But I entreat you to obsion; and he des accordingly, set forth and enuserve, with tee many apologies, with what reluctance, and what strong protestations, he guage: "I am become," says he, "a fool in gloying; ye have compelled me." But what forms perhaps the strongest part of the example is, that the apostle considers this tendency to boast and glory, though it was in his gifts, rather than his services, as one of his dangers, one of his temptations, one of the propensities, which he had both to guard and struggle against, and lastly, an inclination, for which he found an antidote and remedy in the dispensation of Providence towards him.-Of his gifts, he says, considering himself as nothing, as entirely passive in the hands of God, "of such a one,' of a person, to whom such gifts and revelations as these have been imparted, I will glory; yet of myself I will not glory, "but in mine infirmities." Then he goes on, "lest I should be exalted above measure, through the abundance of the revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." After what you have heard, you will not wonder, that this same St. Paul should pronounec himself to be "chief of sinners." "Jesus Christ came into the world to save sinners, of whom I am the chief."* His sins were uppermost in his thoughts. Other thoughts occasionally visited his mind: but the impression which these had made, was constant, deep, fixed, and indelible. If therefore you would imitate St. Paul in his turn and train of religious thought; if you would adopt his disposition, his frame, his habit of mind, in this important exercise, you must meditate more upon your sins, and less upon your virtues. Again, and which is another strong scriptural reason for the advice I am giving, the habit of viewing and contemplating our own virtues has a tendency in opposition to a fundamental duty of our religion, the entertaining of a due and grateful sense of the mercy of God in the redemption * 1 Tim. i. 12. TO THINE LESS OF OUR VIRTUES, meu at all, ought to sink into the lowest 、ment, when we advance our thoughts to and the relation in which we stand to him. is all boasting, either in spirit or by words, be done away. The highest act of faith and edience, recorded in Scripture, was Abraham's cusent to sacrifice his son, when he believed that God required it. It was the severest trial that juman nature could be put upon; and, therefore, f any man, who ever lived, were authorised to boast of his obedience, it was Abraham after this experiment. Yet what says St. Paul?" If Abraham were justified by works, he hath whereof to glory; but not before God" No man's pretensions to glory were greater, yet, before God, they ere nothing. By grace ye are saved through ith, and that not of yourselves, lest any man ould boast."* Here you perceive distinctly, at speaking of salvation, with reference to its ause, it is by grace; it is an act of pure favour; it is not of yourselves; it is the gift of God; it is not of works. And that this representation was given, lest any man should boast, that is, expressly for the purpose of beating down and humbling all sentiments of merit or desert in what we do, lest they induce us, as they will induce us to think less gratefully, or less piously, of God's exceeding love and kindness towards us. There is no proportion between even our best services and that which God hath in reserve for them that Why then are such services to be so re * Eph. ii. 8, 9. |