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unworthiness-if we assent to the sufficiency of Christ's merits to obtain, and the tendency of his precepts to forward our salvation, tell me, my brethren, are your affections inflamed, are your passions subdued—are your manners regulated according to that law of righteousness which his Gospel inculcates, his example most amiably recommends, his authority most powerfully enforces ? If the same mind is not in you which was in Christ Jesus, in vain will you

upon God through his name-in vain will you profess to stand up in vindication of his honour-in vain will you lay claim to those privileges of his Gospel which are reserved for such as prove themselves his disciples in deed and thought as well as word — for such as walk before him in meekness of spirit and integrity of action-for such as with him renounce this world, and direct all their views, their hopes, their endeavours to that which is to come.

To rouse some of you, then, from that deplorable state of ignorance and indifference in which you have long perhaps continued, and to guard others from those fatal mistakes into which many persons are betrayed by claiming the promises of Christianity without performing the conditions on which alone they can be obtained, is the purpose of this discourse. I am sure all of you have an interest in this subject; I am sure you are ready to own it ; would to God that the lowliness of your hearts, and the purity of your actions, were correspondent to that concession. If, however, you refuse your attention—if you sit unmoved at the enu

you shut

meration of what a dying Saviour has performed and undergone for you sakes-if


listen unawed to the precepts and commands of him who brings with him the authority of an Almighty God, I am bound to pity and lament that obduracy, that ingratitude, that lukewarmness, which I cannot reform ; but this I must add, that should

your eyes against the glorious prospect that the Gospel unfolds-should


your ears to the repeated calls of mercy, the days will come, when that same Jesus, who is a source of consolation and joy to every disciple, shall appear to you endless confusion and shame—when you shall have nothing to expect from that goodness which you have neglected, and every thing to fear from that greatness which

you have despised.

Every act of favour which Christ Jesus has bestowed on us, is connected with our moral deportment, and carries with it not less a direction than an encouragement for us to be virtuous. Hence the Apostle takes occasion to enforce the practice of patience and humility on his followers, by laying before them the amazing condescension, the submissive behaviour, the meek and humble mind of their spiritual Master. Were there no precept of Christianity to bind these duties upon us, the plainest dictates of common-sense, the first principles of natural religion, should induce us to discharge them. For what right have we to be proud, whose most extended period of existence is but a span longwhose brightest talents are degraded by infirmities inherent in our very nature--and whose highest vir

tues are sullied by numberless imperfections? Or with what propriety can we fly in the face of Heaven, and arraign the equity of its dispensations, who have received from the bounty of our God all that we have, and more than we deserve-who can escape no danger by our own undirected wisdom—who can repel no evil by our own unaided strength—who can sustain no affliction by our own unsupported fortitude? My intention is to engage you to the performance of these essential duties by motives, which should at least have more weight with a Christian audience. I shall, therefore, follow the path in which the Apostle has trod before me; and endeavour to conduct you to the perfection of holiness by the unspotted, bright example of Jesus Christ. Let us then first consider in what instances his patience and humility shine out conspicuous, and then let us point out to you, by what means you may in your conduct shadow out a faint, imperfect imitation of them.

Humility is a virtue peculiar to Christianity. Philosophy extravagantly commended the dignity and intrinsic excellence of virtue, and consequently encouraged in its followers a spirit of pride, exultation, and self-sufficiency. The Gospel, on the contrary, makes a meek and humble disposition of mind the foundation of all righteousness. Hence those pathetic, those pious and gracious commendations by which Jesus distinguishes the poor in spirit; and his whole conduct was consistent with his repeated declarations. The Apostle has singled out that one great instance of this condescension, which in a manner comprehended, and far surpassed all the rest. Christ, before his incarnation, was in the form of God. He was united to the Father by a principle of union utterly incomprehensible. He partook of God's glory and God's perfections. Yet in love to lost mankind, did he empty himself of this transcendent, this divine excellence. He was found in the fashion of a man—nay more than this, he did not make an ostentatious display of his dignity-he did not grasp at divine honours, as a prize to which he was certainly entitled—he made himself, on the contrary, of no reputation-he took upon him the form of a servant-and to close this amazing scene of condescension and benevolence, he became obedient to death, even to the death of the cross.

Our blessed Lord's family was poor, and his birth very obscure; he associated with men not distinguished by fortune or desert, by intellectual attainments, or elevated situation. With respect to himself he appeared in a character scarcely raised above the contempt of a giddy misguided world. So far was he from feeling any passion for riches and honours, that he lamented the infatuation of those who were dazzled by their glare. He professed in the strongest terms their utter emptiness and insignificance; he lamented the dangers to which they expose a weak understanding or a corrupt heart; and he inveighed with the most alarming severity against the follies, the vices of those whose superficial greatness the giddy multitude revered, and whose supposed happiness the generality of their inferiors were too much disposed to envy. He never affected to conceal his own poverty; he never shunned the incon

veniences to which it exposed him, but submitted without a murmur to the scoffs of the proud, and the insults of the vulgar. From the poor he chose ont the companions of his labours, and the partners of bis sufferings. To the poor he preached the Gospel, and insisted too on this very circumstance as the most solid proof of its authenticity—the most distinguishing mark of its excellence - the most eminent instance of its utility. The admiration, the gratitude of his hearers, sometimes led them to load him with the highest commendations, and to force upon him the most illustrious honours; but he studiously declined all their intended favours; he artfully drew off the attention of his hearers from his own works to that piety which they owed to God, and professedly referred the praise of every pious precept, every holy action, every benevolent miracle, to the glory of him by whom he was sent into the world. Such was his condescension in those public scenes where his example was likely to have more extensive influence ; and if we attend him in his hours of privacy and retirement, we shall find him engaged in the same acts of humiliation, and influenced by the same lowliness of heart. Every proud thought, every aspiring wish, that arose in the breasts of his disciples, he instantly suppressed. Though their acknowledged Master, he vouchsafed to become their servant; he repeatedly pronounced that servant to be the greatest in heaven, who had made himself the least on earth; he founded his own claims to their respect on actions which seemed most to forbid it; and in spite of the modest refusal, the well-meant opposition of

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