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its prominency in the character of that Redeemer whose example we are to follow,-by the necessary part which it forms in the foundation of all real excellence,by its being indispensably requisite to the faithful discharge of all our duties,--and by its being the only character that in truth accords with our condition.

I. Humility is pleasing to God. He is pleased with it as the invariable accompaniment and indica. tion, or, rather, as forming a part, of that holiness which is the reflection of his own moral excellences. "Be clothed with humility; for God resisteth the proud, and giveth grace to the humble." Thus saith the High and Lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." It is they only that he can view with favour and approbation, who think justly of him and of themselves; who feel deeply their own sinfulness, and the greatness of his mercy; and who look to him, not as if they had a claim of right to ac ceptance before him, but as hoping that he may grant them forgiveness. This disposition, produced, as it always is, by a view of the character of God, is itself the germ of all the excellence to which man can ever attain; and is so pleasing to the all-perfect and most glorious God, that he takes up his abode in the heart in which it has a place. He marks its possessor, amid outward obscurity and privation, as bearing in some degree that divine image in which man was originally formed; and he dwells with him as his God, to cheer, to sustain, and to save him.

II. Humility is further recommended to us by its prominency in the character of the Redeemer, whose example we are to follow. His condescension in

undertaking and in finishing his mighty work is so great, that the mind is filled with admiration and astonishment. Is it possible that He who is declared to be the image of the invisible God, whose nature and attributes are divine, should leave the glories of heaven, should come down to a world of revolt and misery, should appear among us in the form of man, should exercise a ministry of unwearied patience and compassion, should endure the contradiction of sinners, should be mocked, scourged, condemned, and crucified? This is indeed humbleness of mind that has no comparison, and the extent of which infinitely surpasses our comprehension:-yet it is proposed for our imitation in the measure of which we are capable. "Let nothing be done through strife or vain-glory; but in lowliness of mind let each esteem another better than himself. Look not every man on his own things, but every man also on the things of others. Let this mind be in you which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

Mark the whole of his life, the circumstances in which he conducted his ministry, his condescension to suffering humanity in its varied forms, his compassion to the penitent, his readiness to succour and to save

even a dying malefactor, and we must see with what truth and propriety he describes himself as meek and lowly of heart. Can we in any degree be conformed to his image, or be entitled to the name of his disciples, without some of that humbleness of mind which marked his advent, his life, his ministry, and his death?

III. This virtue is further recommended, by the consideration that it is the necessary foundation of all real excellence. This is, indeed, so obvious, that it is become a common remark, that humility is the accompaniment of great intellectual and moral endowments; while pride is the characteristic of ignorance and superficial attainments. Would not the feeling of pride arrest the progress of an archangel in his bright and interminable career of improvement, and not only prevent him from reaching that height of moral glory which is before him, but cast him down, as it did the angels of light, into moral darkness and ruin? Who has ever risen to high excellence among men, who has not been remarkable for his humility?

Such a person must have lowly views of himself, just because he sees things as they are;-elevated above the horizon of others, he has a fuller discovery of the progress he has yet to make in knowledge, wisdom, and holiness;-and measuring himself by the standard of excellence on which he fixes his gaze, he feels the utter insignificance of his actual attainments. "It is in this way that the very religion which ennobles man, leads him not to pride, but to humility. It elevates him from the smoke and dust of earth; but it elevates him above the darkness, that

he may see better the great heights that are above him. It shews him, not the mere excellence of a few frail creatures, as fallible as himself, but excellence, the very conception of which is the highest effort that can be made by man; exhibiting thus constantly, what it will be the only honour worthy of his nature to imitate, however faintly,—and checking his momentary pride, at every step of his glorious progress, by the brightness and the vastness of what is still before him.

"It is in this way we are to account for that humility which is so peculiarly a part of the christian character, as contrasted with the general pride which other systems either recommend or allow. The christian religion is, indeed, as has been often sarcastically said, by those who revile it, the religion of the humble in heart; but it is the religion of the humble, only because it presents to our contemplation a higher excellence than was ever before exhibited to man. The proud look down upon the earth, and see nothing that creeps upon its surface more noble than themselves. The humble look upward to their God*."

He, then, who would make progress in excellence of any kind, but more especially in the excellences of christian virtue; who would appear fully arrayed in all the graces of the christian life, must be clothed with humility. He will not aim at the prize of his highcalling of God in Christ Jesus, unless he sensibly feels his deficiency, and that he has not yet attained, neither is already, perfect. The opportunities given * Brown's Lectures on the Philos. of the Hum. Mind, vol. iii. p. 318.

him will be misimproved, the talents conferred will be neglected, and he will pass onwards to the end of life, proud and self-sufficient, and without those attainments by which alone human beings are qualified to take part in the society of the celestial world. To illustrate the necessity of this self-renunciation, this lowliness of heart, Jesus, when asked, "Who is the greatest in the kingdom of heaven?" called a little child unto him, and set him in the midst of them, and said, "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven."

IV. Humility is indispensably requisite to the discharge of our duties. Without it, how can we practise those which we owe to God? How can we obey his commandments,-without the entire subjection to his will and authority which is essential to all obedience? How can we believe his truth, under the influence of the pride of reason and of knowledge? How can we submit to his dispensations with lofty and unjust views of what is due to ourselves? How can we aspire to a higher conformity to the divine image, when we are so well satisfied with the degree of excellence which we have attained?

Nor, with the absence of this christian virtue, shall we be less deficient in our duties to our fellowcreatures. These should emanate from the love of benevolence, or of good will and compassion; but pride prevents the existence and operation of this affection, and incapacitates the mind from forming a

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