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"had not received them.". He knows that every benefit lays him under obligation; that every talent demands a proportionable improvement; and that he must shortly be removed from his stewardship, and required to give an account of it: and he is conscious that he has not been duly faithful to his trust, or properly improved the talents committed to his charge. This teaches him that all those things, of which he has been tempted to be proud, ought to cover him with shame, and increase his humility; for they have all proved occasions of additional transgression, and thus call upon him to repent, and deprecate the wrath of his offended Lord.

His principles also lead him to compare his conduct with the perfect law of God, and not with the examples and maxims of this sinful world; and to condemn every deviation from that strict and spiritual rule, even in thought or inclination, as sin, and as deserving the divine displeasure and abhorrence: so that every part of his past and present behaviour suggests to him reasons for selfabasement; for sin mixes with and defiles even his best duties, and he feels his need of repentance, of mercy, and of the atoning blood, in every action of his life. He is deeply convinced that "it is of "the Lord's mercies he is not consumed;" all his hopes of acceptance and happiness spring from faith in the Lamb of God and his expiatory sacrifice; and he receives every comfort, not only as the gift of God's bounty, but as purchased by his Redeemer for a hell-deserving sinner; and how can he who lives under the influence of these principles be proud of his possessions or attainments? He dares not venture even to the mercy-seat of a

forgiving God, except in the name of his beloved
Son; and he deems it an invaluable favour, that
he may be allowed thus to
pray for mercy and
salvation. Indeed he cannot in general but per-
ceive that he differs from ungodly men, and from
himself in former years; but he knows that this
difference is the effect of a divine influence on his
mind so that he sees abundant reason for thank-
fulness, but none for pride and self-complacency.
Nay he is sensible that he has been kept from the
gross immoralities, which render numbers equally
mischievous and wretched, by a divine interposition,
in various ways restraining him from listening to
temptation, or following the devices of his own
heart so that his preservation is rather an occasion
for gratitude, than for self-preference; whilst his
misconduct in less scandalous instances seems to
him to be baser, when compared with his advan-
tages, than the crimes of the unhappy outcasts from
human society.

As he frequently and carefully views himself in the glass of the holy law, and diligently com-. pares his whole behaviour with the perfect example of Christ; as he attentively considers his obligations and opportunities, and examines strictly his motives, affections, thoughts, words, and actions; and as he is severe in judging himself, and candid in estimating the conduct of his brethren; so he is unavoidably led, in his best hours, to "esteem "others better than himself," and "in honour to "prefer them." Thus he is habitually disposed to take the lowest place, instead of ambitiously as

1 Rom. xii. 10. Phil. ii. 3.

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piring to pre-eminence: for this haughty spirit always results from the want of consistency with evangelical principles. He also entertains a deep sense of his own ignorance and proneness to mistake for his experience and observation confirm the declarations of scripture in this respect: hence originates a teachable disposition; a willingness to "receive the kingdom of God as a little child;" and "to become a fool" in order to obtain true wisdom. The most eminent saints have, therefore, always most sensibly felt and frankly owned their want of wisdom; and been most ready to ask it of God, and to inquire his will at every step, with the greatest simplicity and fervour. And, though the well-instructed believer will not "call any "man father upon earth," or implicitly adopt the instructions of any uninspired person, but will bring every opinion and counsel to the touchstone of God's word; yet he will be always learning, even from his inferiors, his enemies, or false accusers; being glad of a little additional light on his path from any quarter. And, while he considers the written word as the complete rule of truth and duty, and decidedly rejects both the traditions of men and the effusions of enthusiasm ; he feels his need of divine teaching to prepare his mind for receiving and using the light of revelation, whatever means he may employ in order to understand it; and continues a learner to the end of his days, as his only security against the artifices of Satan and the devices of false teachers.

In like manner, the consistent Christian is

1 Jam. i. 5.

humbly sensible of his own weakness, and, when actually influenced by his principles, he will not dare to say, "Though all men deny thee, yet will "not I;" but rather, "Hold thou me up, and I "shall be safe:" "Lead me not into temptation:" "Hold up my goings in thy ways, that my foot

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steps slip not." Experience has convinced him, "that when he is weak then is he strong;" and that "when he thinks he stands" he has most cause to "take heed lest he should fall:" so that he is conscious he has no power in himself, either to resist temptations, endure tribulations, face dangers, or perform duties; and that he can only "be strong in the Lord, and in the power of his might." Thus simplicity of dependance on God for teaching, assistance, protection, forgiveness, sanctification, final perseverance, and complete salvation, is produced and maintained: he becomes more and more 66 poor in spirit," and a constant pensioner on the Lord in all circumstances and on all occasions.-It is true that even this peculiarity of the true believer partakes of that imperfection which pervades his whole character; and he often betrays, and is "humbled for the "pride of his heart," and continually laments his proneness to self-exaltation; yet all "boasting is" habitually "excluded" from his heart and lips, with self-preference, self-admiration, and contempt of others. In short, all the varied workings of ambition, arrogance, vain glory, and envy, with the numerous evils of which pride is the prolific parent, are hated, opposed, mortified, and cruci

1 2 Cor. xii. 9, 10. Eph. xi. 10. Phil. iv. 12. VOL. II.

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fied; and a lowly, contrite, and submissive spirit is gradually formed, both in respect of God, his brethren, and his fellow creatures.. Every part of the Christian temper and character depends on this, and springs from it as from its proper root: and that person is not much conversant in the scriptures, who has not observed that more is there spoken in approbation of this, and more encouraging promises are made to it, than to any other part of that "holiness without which no man shall see "the Lord:" for "He resisteth the proud, and giveth grace to the humble.”1 All notions, gifts, and experiences, which consist with prevailing and habitual pride, ambition, self-exaltation, boasting, and contempt of others, are radically defective; and give cause to suspect that they are wholly detached from the power of godliness, and the special grace of the regenerating Spirit of Christ, however splendid they may appear in the eyes of superficial observers.

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II. Another essential branch of the Christian temper may be comprised in the word submission. "Submit yourselves to God," says the apostle; and that view of the divine perfections, law, government, and grace, which springs from evangelical principles, tends to counteract and crucify the self-will and the desire of independence which predominate in our fallen nature, and are the source of all our rebellion against our Maker. This submission is diametrically opposite to the hearts of men in general; and, in its full extent, cannot be produced by any other principles than those of the holy scriptures. The

1 Is. lvii. 15. lxvi. 2. Luke xviii. 14. Jam. iv. 6. 1 Pet. v. 5.

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