real. I suppose, and I have all along supposed, that the good parts of our characters, which, as I contend, too much attract our attention, are, nevertheless, real; and I suppose this, because our Saviour's parable supposes the same.

Another great Christian rule is, ' Work out your own salvation with fear and trembling.' (Philip. ii. 12.) These significant words, fear and trembling,' do not accord with the state of a mind which is all contentment, satisfaction, and self-complacency; and which is brought into that state by the habit of viewing and regarding those good qualities which a person believes to belong to himself, or those good actions which he remembers to have performed. The precept much better accords with a mind anxious, fearful, and apprehensive; and made so by a sense of sin. But a sense of sin exists not, as it ought to do, in that breast which is in the habit of meditating chiefly upon its virtues. I can very well believe, that two persons of the same character in truth, may, nevertheless, view themselves in very different lights, according as one is accustomed to look chiefly at his good qualities, the other chiefly at his transgressions and imperfections; and I say, that this latter is the disposition for working out our salvation agreeably to St Paul's rule and method; that is, with fear and trembling:' the other is not.

But further; there is, upon this subject, a great deal to be learnt from the examples which the New Testament sets before us. Precepts are short, necessarily must be so, take up but little room, and, for that reason, do not always strike with the force, or leave the impression, which they ought to do: but examples of character, when the question is concerning character, and what is the proper character, have more weight and body in the consideration, and take up more room in our minds, than precepts. Now, from one end of the New Testament to the other, you will find the evangelical character to be contrition. You hear little of virtue or righteousness; but you hear perpetually of the forgiveness of sins. With the first Christian teachers, repent, repent,' was the burden of their exhortations; the almost constant sound of their voice. Does not this strain of preaching show, that the preachers wished all who heard them, to think much more of offences than of merits? Nay, further, with respect to themselves, whenever this contemplation of righteousness came in their way, it came in their way only to be renounced, as natural, perhaps, and also grateful to human feelings, but as inconsistent and irreconcilable with the

Christian condition. It might do for a heathen, but it was the reverse of every thing that is Christian.

The turn of thought, which I am recommending, or, rather, which I find it necessary to insist upon, 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 that he hath 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, blameless.' 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 words of an anxious man. Not,' then he proceeds, 'not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark, for the prize of the high calling of God in Christ Jesus.' In this passage, you see, that, withdrawing his mind from all notions of perfection, attainment, accomplishment, security, he fixes it upon his deficiencies. Then he tells you, that forgetting, that is, expressly putting out of his mind and his thought, the progress and advance which he had already made, he casts his eyes and attention upon those qualities in which he was short and deficient, upon what remained for him yet to do; and this I take to be the true Christian way of proceeding. 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 fifteenth of the first epistle to 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 re

flect upon with complacency and satisfaction. 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, though the consciousness of his labours, painful, indefatigable labours, and meritorious labours, if every 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 errour. '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.

In another place, the same apostle, looking back upon 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 God Almighty's mercy. Sinners need not despair of mercy, when so great a sinner as himself obtained it. Hear his own words: For this cause I obtained mercy, that in me first Jesus Christ might show forth all long suffering for a pattern to them which should hereafter believe on him to life everlasting.' 1 Timothy, i. 16. What could be more humble or self-depressing than this acknowledgment? yet this was St Paul's.

The eleventh chapter of the second epistle to the Corinthians, and also the twelfth, ought to be read by you on this occasion. They are very remarkable chapters, and very much to our present purpose. It had so happened, that some hostile, and, as it should seem, some false teachers, had acquired a considerable influence and ascendency in the church which St Paul had planted. To 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 com

parison with those who were leading them astray. He complies with the occasion; and he does, accordingly, set forth and enumerate his pretensions. But I intreat you to observe, with how many apologies, with what reluctance, and under what strong protestations, he does it; showing, most manifestly, how contrary it was to his habit, his judgment, and to the inclination of his mind to do so. His expressions are such as these • 'Would to God ye could bear with me a little in my folly; and, indeed, bear with me.' What was his folly? the recital he was about to give of his services and pretensions. Though compelled, by the reason you have heard, to give it, yet he calls it folly to do so. He is interrupted, as he proceeds, by the same sentiment: That which I speak, I speak it not after the Lord, but, as it were, foolishly in this confidence of boasting.' And again, referring to the necessity, which drew from him this sort of language: 'I am become,' says he, a fool in glorifying; 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 to 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 pronounce himself to be 'the chief of sinners.' -Jesus Christ came into the world to save sinners, of whom I am the chief.' 1 Timothy, i. 15. 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 of the world by Jesus Christ. The custom of thought, which we dissuade, is sure to generate in us notions of merit; and, that not only in comparison with other men, which is by no means good, or likely to produce any good effect upon our disposition, but also in relation to God himself; whereas the whole of that sentiment which springs up in the mind, when we regard our characters in comparison with those of other men, if tolerated at all, ought to sink into the lowest self-abasement, when we advance our thoughts to God, and the relation in which we stand to him. Then is all boasting, either in spirit or by words, to be done away. The highest act of faith and obedience, recorded in Scripture, was Abraham's consent to sacrifice his son, when he believed that God required it. It was the severest trial that human nature could be put upon; and, therefore, if any man, who ever lived, were authorized 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 were nothing. By grace ye are saved through faith, and that not of yourselves, lest any man should boast.' Eph. ii. 8, 9. Here you perceive distinctly, that, speaking of salvation, with reference to its cause, 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 reward, which God hath in reserve for them that love him. Why then are such services to be so rewarded? It is the grace of God; it is the riches of his grace; in other words, his abounding kindness and favour; it is his love; it is his mercy. In this manner the subject is constantly represented in Scripture and it is an article of the Christian religion.