minister: and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister," Mark x, 42; ii, 45.

Real Christianity is the school of humble charity, in which every true minister can say, with Christ, according to his growth in grace, "Learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls." And unhappy will it be for those who, reversing Christianity, say, by their example, which is more striking than all their discourses, "Learn of us to be fierce and revengeful, at the expense of peace both at home and abroad." They who receive the stipends of ministers, while they are thus endeavouring to subvert the religion they profess to support, render themselves guilty, not only of hypocrisy, but of a species of sacrilege. It is supposed that St. Peter had the pre-eminence among the apostles, at least by his age: it is certain that he spake in the name of the other apostles, that he first confessed Christ in two public orations; that our Lord conferred particular favours upon him; that he was permitted to be one of the three witnesses of his Master's transfiguration and agony; and that on the day of pentecost he proved the power of his apostolic commission, by introducing three thousand souls at once into the kingdom of Christ. Far, however, from arrogating, upon these accounts, a spiritual supremacy over his brethren, he assumed no other title but that which was given in common to all his fellow labourers in the ministry: "The elders which are among you," says he, "I exhort, who am also an elder: feed the flock of God which is among you, taking the oversight thereof, not for filthy lucre, but of a ready mind: neither as being lords over God's heritage, but being ensamples to the flock," 1 Peter v, 1, 3. A piece of advice this, which is too much neglected by those prelates who distinguish themselves from their brethren, yet more by an anti-christian pride, than by those ecclesiastical dignities to which they have made their way by the intrigues of ambition.

All pastors should seek after humility with so much the greater concern, since some among them, seduced with the desire of distinguishing themselves as persons of eminence in the Church, after making certain ecclesiastical laws contrary to the word of God, have become persecutors of those who refused submission to their tyrannical authority. Observe here the injustice of some modern philosophers, who, misrepresenting the Christian religion, a religion which breathes nothing but humility and love, set it forth as the cause of all the divisions, persecutions, and massacres, which have ever been fomented or perpetrated by its corrupt professors. Disasters, which, far from being the produce of real Christianity, have their principal source in the vices of a supercilious, uncharitable, and anti-christian clergy.

The Church will always be exposed to these imputations, till every ecclesiastic shall imitate St. Paul, as he imitated Christ. That apostle, ever anxious to tread in the steps of his Divine Master, was peculiarly distinguished by his humility to God and man. Ever ready to confess his own native poverty, and to magnify the riches of his grace, he cries out, "Who is sufficient for these things?" Who is properly qualified to discharge all the functions of the holy ministry? "Such trust have we in Christ to Godward: not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God, who also hath made VOL. III.

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us able ministers of the New Testament: not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life," 2 Cor. ii, 16; iii, 4, 6. "Who is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth: but God that giveth the increase," 1 Cor. iii, 5, 7. "I am the least of the apostles, that am not meet to be called an apostle : but by the grace of God I am what I am," 1 Cor. xv, 9. "God hath shined in our hearts to give the light of the knowledge of the glory of God, in the face of Jesus Christ: but we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us," 2 Cor. iv, 6, 7.

If the humility of St. Paul is strikingly evident in these remarkable passages, it is still more strongly expressed in those that follow:-" Ye see, brethren, that not many wise men after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence," 1 Cor. i, 26, 29. "Unto me who am less than the least of all saints, who am nothing, who am the chief of sinners, is this grace given, that I should preach the unsearchable riches of Christ," Eph. iii, 2 ; 2 Cor. xii; 1 Tim. i, 15.

Reader, if thou hast that opinion of thyself, which is expressed in the foregoing passages, thou art an humble Christian. Thou canst truly profess thyself the servant of all those who salute thee; thou art such already by thy charitable intentions, and art seeking occasions of demonstrating, by actual services, that thy tongue is the organ, not of an insidious politeness, but of a sincere heart. Like a true disciple of Christ, who concealed himself when the multitude would have raised him to a throne, and who presented himself, when they came to drag him to his cross, thou hast a sacred pleasure in humbling thyself before God and man, and art anxious, without hypocrisy or affectation, to take the lowest place among thy brethren.

The humble Christian, convinced of his wants and his weakness, feels it impossible to act like those proud and bashful poor, who will rather perish in their distress, than solicit the assistance of their brethren. St. Paul had nothing of this false modesty about him. Penetrated with a deep sense of his unworthiness and insufficiency, after imploring for himself the gracious assistance of God, he thus humbly solicits the prayers of all the faithful :-" Brethren, pray for us," 1 Thess. v, 25. "I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together in your prayers for me," Rom. xv, 30. "Pray always for all saints; and for me, that utterance may be given me, that I may open my mouth boldly, to make known the mystery of the Gospel, for which I am an ambassador in bonds: that therein I may speak boldly as I ought to speak," Eph. vi, 18, 19. "You also [continuing] to help by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf," 2 Cor. i, 11.

Thus humility, or poverty of spirit, which is set forth by Christ as the first beatitude, leads us, by prayer, to all the benedictions of the Gospel, and to that lively gratitude which gives birth to thanksgiving and joy. Lovely humility! penetrate the hearts of all Christians, animate every pastor, give peace to the Church, and happiness to the universe.

TRAIT XII.

The ingenuous manner in which he acknowledged and repaired his errors.

It is difficult for a proud man to confess himself in an error: but they who are possessed of humility and love can make such an acknowledgment with cheerfulness. When St. Paul was called upon to justify his conduct before the tribunal of the Jews, the same spirit of resentment which animated his persecutors suddenly seized upon the more passionate of his judges, when the high priest, still more exasperated than the rest, commanded them who stood near Paul "to smite him on the mouth." It was in that moment of surprise and indignation that the apostle, unacquainted with the author of so indecent a proceeding, and not imagining that the president of an august assembly could so far forget his own dig nity as to act with so reprehensible an impetuosity, gave this sharp reply to so unjust an order: "God shall smite thee, thou whited wall; for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" Immediately those who stood by, reproaching him with his apparent disrespectful carriage, inquired with the utmost indignation, "Revilest thou God's high priest?" Here the apostle, far from justifying his own conduct in resenting the severity of a judge who had degraded himself by an act of the most flagrant injustice, immediately acknowledged his error and lest the example he had given should encourage any person to withhold the respect due to a magistrate, still more respectable by his office than blamable by his rigorous proceed. ings, he endeavoured to make instant reparation for his involuntary offence, by citing a penitent passage from the law, answering with all meekness: "I wist not, brethren, that he was the high priest for it is written, Thou shalt not speak evil of the ruler of thy people," Acts xxiii, 2, 5.

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There is another instance of the indiscretion and candour of this tle. Paul and Barnabas going forth to publish the Gospel, took for their companion John Mark, the nephew of Barnabas. The young evangelist, however, staggered by the dangers which those apostles were constantly obliged to encounter, forsook them at Pamphilia in the midst of their painful labours. But afterward, repenting of his former irresolution, he offered to accompany them in another journey. Barnabas, who had charity enough to hope all things of his nephew, wished to afford him a second trial: while Paul, whose prudence taught him to fear every thing from a young man who had already given an indisputable proof of his inconstancy, refused his consent. At length the two apostles, unable to decide the matter to their mutual satisfaction, took the resolution of separating one from another. Paul went to preach the Gospel in Syria with Silas; while Barnabas, accompanied by his nephew, proceeded to proclaim Christ in the isle of Cyprus. Thus the separation of true

Christians, without producing any schism in the Church, frequently tends to the propagation of the Gospel.

Time alone could determine whether Barnabas was deceived by an abundance of charity, or St. Paul through an excess of prudence. The event turned the balance in favour of the judgment of Barnabas; the conduct of John Mark on this second mission was irreproachable. From that time, St. Paul, with his usual candour, forgetting the former instability of Mark, placed the utmost confidence in him, received him with joy as the companion of his labours, revoked the order he had formerly given respecting him, and recommended him to the Churches as a faithful minister. Thus much may be inferred from the following passage in his epistle to the Colossians: "Aristarchus, my fellow prisoner, saluteth you, and Marcus, sister's son to Barnabas, touching whom ye received commandments; if he come unto you, receive him," Col. iv, 10.

Thus the sincere followers of Christ are ever anxious to repair the involuntary faults: faults which we, as well as the apostles, are always exposed to the commission of, and which should constrain us to say, with St. Paul, "Now we know" things and persons "in part." This imperfection in our knowledge will sometimes produce errors in our judgment, and those errors may probably influence our conduct. But, if in these failings there be no mixture of malice; if we sin through ignorance, and in the integrity of our hearts, God imputes not to us those errors; provided that we are always prepared, like St. Paul, to confess and repair them. To err is the lot of humanity: obstinacy in error is the character of a demon: but humbly to acknowledge, and anxiously to repair an error, is to exhibit a virtue more rare and valuable than innocence itself, when accompanied with any degree of conceit and pride.

They who give the portraits of legendary saints generally paint them without a single failing. But they who wish faithfully to imitate the sacred authors, are obliged to employ shades as well as lights, even in their most celebrated pieces. If this part of the portrait of St. Paul should not appear brilliant, it will serve, at least, to manifest the reality of the original, the liberality of the apostle, and the fidelity of the painter.

TRAIT XIII.

His detestation of party spirit and divisions.

WHILE the spirit of the world is confessedly a spirit of particular inte. rest, pride, and division, the spirit of true religion is manifested, among its sincere professors, as a spirit of concord, humility, and brotherly love. The true minister, animated in an especial manner by this Divine spirit, losing sight of his own reputation and honour, is unweariedly engaged in seeking the glory of God, and the edification of his neighbour. Perfectly satisfied with the lowest place, and distinguished as much by condescension to his brethren, as by respect to his superiors, he is ever on his guard against that spirit of party which is continually seeking to disturb the union of the Church, whether it be by too great a fondness for particular customs, by an obstinate zeal for any system of doctrines, or by too passionate an attachment to some eminent teacher.

Without persecuting those who are led by so dangerous a spirit, the

good pastor employs every effort to reunite them under the great Head of the Church. Arguing against the folly of those who are ready to separate themselves from the company of their brethren, he takes up the language of St. Paul, and says, “Ö foolish Christians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh ?" Gal. iii, 1, 3. "Ye have," indeed, "been called unto liberty: only use not liberty as an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this: thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. Now the works of the flesh are manifest, among which are these, hatred, variance, emulations, wrath, strife, seditions, and heresies: of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, faith, meekness, temperance. If we live in the Spirit, let us walk in the Spirit. Let us not be desirous of vain glory, provoking one another," Gal. v, 13, 26. "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. Endeavour, therefore, to keep the unity of the Spirit in the bond of peace," Eph. iv, 3, 6.

When the people seek to honour a true minister by placing him at the head of any party in the Church, he refuses the proffered dignity with an humble and holy indignation. His soul is constantly penetrated with those sentiments, under the influence of which the Apostle Paul thus nobly expressed himself: "I seek not my own profit, but the profit of many, that they may be saved," 1 Cor. x, 33. "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind. For it hath been declared unto me that there are contentions among you: and that every one of you saith, I am of Paul, and I am of Apollos, and I of Cephas, and I of Christ. But is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?" 1 Cor. i, 10, 13. Who is Paul, but a minister by whom ye believed? Therefore, let no man glory in men, whether Paul, or Apollcs, or Cephas," 1 Cor. iii, 5, 21, 22; but rather in "our Lord Jesus Christ, of whom the whole family in heaven and earth is named," Eph. iii, 14, 15.

By such exhortations it is, and by maintaining at the same time a conduct conformable to the nature of such exhortations, that every faithful minister endeavours to engage Christians of all denominations to walk together"in love, as Christ also walked," Eph. v, 2. "Proving what is acceptable unto the Lord," v, 10, " and submitting one to another in the fear of God," v, 21, till the arrival of that promised period, when the whole company of the faithful shall be of one heart and of one mind.

But after all these exertions for the extirpation of a sectarian spirit from the Church, they who content themselves with the exterior of Christianity, as the Pharisees were contented with the ceremonies of the Mosaic worship, will, sooner or later, accuse every evangelieal pas.