own; and, in reference to good, he applies the words of St. Paul, "Not I, but the grace of God which was with me." All his riches, life, power, strength, virtue, righteousness, are in Jesus Christ. He is always in extreme want of divine guidance, and divine support, to prevent and follow him. Whoever feels this utter helplessness and extreme indigence of soul, in estrangement from communion with God, will not disdain the title of Poor.

This poorness of spirit, as opposed to pride, is in the strongest manner enforced upon us, in Scripture, both by precept and example. We are enjoined to "clothe ourselves with humility; not to be high-minded; and to be meek and lowly in heart" all which precepts are only different ways of enjoining that duty which St. Matthew calls poorness of spirit.

Again: we have a variety of examples, in Scripture, of this virtue. John the Baptist, though the fore-runner of Jesus, was an eminent instance of humility. Such also was the Virgin Mary, who received the highest favours with the meekest humility. St. Paul, though a chief apostle, ascribes his excellent gifts to the gratuitous favour of God. If these holy persons thought humility so necessary to them, what ought we to think?

To the poor in their spirit, is promised the kingdom of heaven; even the kingdom of grace in this world, and the kingdom of future glory. In this world, the humble man is convinced of the vanity of all worldly things, and lives entirely to God; and therefore is free from various distresses; not only from those which attend the frequent disappointment of his wishes, but from the distress of finding that when they are obtained, they do not answer his expectations: such a man is above the world. Then again, as to pride, the proud man never meets with that respect which he thinks his due and all the deficiency becomes matter of distress. In short, no man can enjoy what he really is, while he thinks himself more than he is. Nor can any man enjoy himself, when he puts his happiness in the hands of others. On the other hand, the humble man, by regulating all high and lofty thoughts, is the better adapted, and more likely to receive, warmer and stronger and more plenteous supplies of divine grace. Low and mean thoughts of ourselves will make us kneel the oftener before the throne of grace. "Be clothed with humility," enjoins St. Peter;

and he assigns the reason; "for God resisteth the proud, and giveth grace to the humble." To the poor in spirit, belongs the kingdom of glory by express promise: "Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven." Humility is thus the surest way to elevation. What the Apostle said of Jesus, that he humbled himself and therefore received a name above every name, may,

in a subordinate sense, be applied to the Christian, humbly imitating his divine Master;-that present depression, sanctified by patience and resignation, is the gate into the most exalted glory. Happy, therefore, are the poor in their spirit; for theirs, is the kingdom of heaven.

§ 3. Happiness of Christian mourners. MATTHEW, v. 4. LUKE, Vi. 21. HAPPY are ye who weep now: for ye shall laugh. Happy are they that mourn for they shall be comforted.

THESE are the words of Him who had experienced the miseries of human nature, and the glories of the divine; and must therefore be a proper judge whether happiness may consist with affliction.

But shall all who sow in tears, reap in joy? There is a sorrow proceeding from natural causes; as when melancholy arises from bodily distempers. There is a sorrow that proceeds from ill beginnings, as from malice, envy, and servile fear; and which may tend to ill ends, as revenge, impatience, and despair. It may, therefore, be pronounced, that Christian mourning is occasioned either by zeal for the honour of God, or by a concern for mankind; and is thus founded upon the principles of piety and charity.

In reference to sorrow of this description, one great cause is a serious consideration of sin. For a man to weigh attentively what an evil is sin; how contrary to God, to his nature, his will, his commands; to his goodness, his justice, and especially to the great mystery of godliness; then to consider how contrary it is to man, his reason, his inward peace, his spiritual interests; and how much of this evil abounds; that the whole world lieth in wickedness; such thoughts must present a sad scene for contemplation, and such as will justly call for sorrow

and mourning. This was the religious sorrow of the Psalmist : "Rivers of waters run down mine eyes, because men keep not thy laws." And doubtless, among the bitter ingredients of our Lord's Passion, this was none of the least,-to foresee, that many, by their final impenitence, would not receive benefit from his sufferings. And if we may judge by proportion, the angels who rejoice at the conversion of one sinner, cannot but mourn and lament for the wickedness of impenitent millions.

The Christian mourners lament not only for sin in the abstract they feel grief on their own particular account. Even after they have made some progress in sanctification, they mourn that they should ever have been unthankful and disobedient. This contrite temper is maintained by the consciousness of unmortified corruptions. These resemble the remnants of the nations which God left among the Israelites: if we remit our watch, they are snares and traps, scourges in our sides, thorns in our eyes. Christians lament their imperfect graces; that want of zeal which clogs their best services; that spiritual drowsiness which often overtakes the prudent as well as the foolish virgins. While they see their Saviour dishonoured, and his ordinances derided, they are apt to exclaim, “ Wo is me that I must dwell in Mesech, and have my habitation among the tents of Kedar." Not that they are impatiently rebellious under sickness and the frowns of the world; but because the love of God is shed abroad in their hearts. Here, they are pilgrims they journey to their true home, over rough and thorny paths their native city is Jerusalem on high. Often, therefore, they utter the aspiration, "O that I had wings like a dove! for then I would flee away, and be at rest.”

Another reasonable cause why a Christian should mourn, is the duty of weeping with those who weep, and sympathizing in the sorrows and troubles of our fellows. In consideration of the miseries of human life, some of the ancients reckoned an early death among the greatest blessings of heaven: but Solomon goes farther; and prefers an untimely birth before a man that has spent many years in this world. Our compassionate Saviour wept over the approaching ruin of Jerusalem: and shall not a Christian mourn for the miseries of the whole world? We suspect the good nature of him who can endure to sit out a tragedy with dry eyes and can we look upon a miserable world without

mourning? Christian charity which obliges us to sympathize with the miseries of each particular man, and to weep with those that weep, does much more require us to lament the common miseries of human life.

To sorrow of this pure nature a promise of consolation is annexed happy are they that mourn: for they shall be comforted.

To look only at the outward afflictions of good men, we shall be convinced that they have an inward spring of joy, which external calamities cannot exhaust. St. Paul took pleasure in infirmities, in necessities, in persecutions, for the sake of Christ. A penitential sorrow weans our hearts from this world. It occasions a drawing near to God in prayer and meditation, and especially in contemplation of grace and redeeming love, in the person of the well-beloved Son. This godly sorrow is attended with great vigilance against temptations; and thereby guards against the sorrow of repeated sins. The farther we advance in bringing forth these fruits of repentance, the more shall we enjoy peace of conscience; a control of sinful passions; a joy in believing; and a contentment of mind in the change of condition, so great and sweet, that it resembles a heaven upon earth.

But if the fruits of godly sorrow be such in this life, how much sweeter must they be in heaven! Mourners of Sion; ye that are mourning for your own sins, or for the sins of others; or are mourning under corruptions not totally subdued; or because your graces are not stronger; or because you must still sojourn in this valley of tears;-ye shall be comforted. Consider what God hath done for you already in the midst of your tears, what joys, what gales of refreshment, what whispers of comfort, what marks of favour. Soon will ye hear the gladdening words, Enter ye into the joy of your Lord. Then all that can sadden, will have vanished: sin and temptation will be no more. As one hour changed the fetters of Joseph into a chain of gold; his rags, into princely robes; his prison, into a palace;— so shall your souls enter into the region of endless comforts, where your mourning will be converted into joy; and your sighs, into anthems of praise. "God will wipe away all tears from your eyes. There shall be neither sorrow nor crying; for the former things are passed away."-"He that now goes on his way

sorrowing, and bringeth forth good seed, shall doubtless come again with joy, and bring his sheaves with him." They will be received into the New Jerusalem, where there will be no room left even for godly sorrow; but all shall be joy and gladness, harmony and thanksgiving.

§ 4. Our Lord inculcates the quality of meekness. MATTHEW, V. 5: HAPPY are the meek: for they shall inherit the earth.

MEEKNESS, as a temper of the mind, is a proper grace or gift of the Holy Spirit, whereby a man is enabled to moderate all violent impulses of passion, and to behave with gentleness, in all intercourse with his neighbours, both in word and deed. Though men maŷ seem born with an unruffled placidity of temper, yet even this natural meekness must be refined by grace, before it can be acceptable to God in Christ Jesus.

Meekness may be considered in reference to God and man. In relation to God, there is a twofold meekness. I. 1. It implies a full and ready submission of soul to the authority of his word. This is the character of the meek, in Scripture. 'The meek will he guide in judgment; the meek will he teach his way.' (Ps. xxv. 9.) The Lord hath anointed me to preach good tidings to the meek.' (Is. lxi. 1.) Receive with meekness the engrafted word.' (James, i. 21.) In these passages meekness does not merely imply a sedate composure of mind, but a diffident temper, willing to sacrifice prejudices upon the sole declarations of God. Such was the temper which dictated to Samuel the words, 'Speak, Lord; for thy servant heareth.'

I. 2. Meekness, in reference to God, implies an absolute resignation to his providence. Though God allows the complaints of suffering nature, yet he expects us to suppress all doubt of his justice, wisdom, and goodness, in his dispensations. 'I was dumb' (said the meek Psalmist) and opened not my mouth for it was thy doing.'

II. Meekness, in relation to men, expresses itself in a great variety of ways.

1. The meek will not take offence hastily. An action may carry the aspect of a premeditated affront; and yet, in reality,