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 burthen 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 whereof he might trust in the Aesh, I more; circumcised the eighth day, of the

stock of Israel, of the tribe of Benjamin, an 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 15th of 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 reflect 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 abun dantly 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 ever 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 error. "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 comparison 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 glorying; 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,