true Christian love produces. And also, dear brethren, let us beware of being led to do any thing from a motive of vain-glory. Earthly glory is all vain. He who has truly humbled himself in penitence before God, for the sins of his past life, will not think that he deserves glory or praise from man. He will not covet to have the pre-eminence among his brethren. The Christian works, not that he may gain applause, but that he may please God. He who is desirous of vainglory, of being spoken of as some great one among men, is under a great temptation, by which he is in danger of losing the privilege of hearing the words, "Come, ye blessed of my Father:" "Well done, good and faithful servant!" And why is such a one in danger? Simply because that which is most "approved among men, is often an abomination in the sight of God;" because, in order to please man's fallen taste, one must abandon the unerring law and testimony of God. It is not however wrong to be pleased, if what we do from a desire to give glory to God meets the approbation of our Christian brethren. Far from it. This is the sympathy of feeling which exists between all who are children of the same heavenly Parent. If one by his conduct gives offence to those who seek to live to the glory of God, this may be regarded by him as a proof that such conduct is wrong. One may be as much the victim of a desire of vain-glory, by distinguishing himself by a course of conduct which he knows they will all condemn, as by one which he pursues because he knows they will all praise him for it. Let, then, the will of God be our standard in every thing that we do; and let us do nothing merely that we

may be spoken of as persons more worthy, more wise, more learned, more charitable than our brethren. He who seeth the heart may condemn, while men applaud; may despise, while men esteem us.

In conclusion the apostle calls us to a duty, which it is to be feared we by nature are little disposed to perform: "In lowliness of mind let each esteem others better than themselves. Look not every man on his own things, but every man also on the things of others." These words teach us two things: 1. To think less of ourselves than we do of others, i. e. of our Christian brethren. 2. To be interested in their welfare as much as in our own. The nature of penitence is to humble a man in his own eyes. "His sin is ever before him.” He cannot believe that any man can be more guilty than he; and so without exaggeration every penitent can appropriate St. Paul's language to himself,-"Jesus Christ came into the world to save sinners, of whom I am chief." God has hidden from our sight the real enormity of the sins of others, and brought fully before our spiritual eyes that of our own; and so we are led to think of others more highly than of ourselves. Besides, we remember the words, Charity, or love, "hideth a multitude of sins," throws a mantle over them and conceals them from the view; and so our brethren whom we love appear as faultless, and we cannot but esteem them. But we know full well our own failings, and therefore in our own eyes we are despised. This is the true working of Christian love. O that it were more operative among all who take to themselves the name of Christ! How unseemly is it, that a man should sometimes have to vindicate himself from false

charges! Let this be done by his brethren who can do it with a better grace. Thus, according to Christ's holy will, let Christians be the guardians of each other's good name, bearers of one another's burdens. And as

we are to be jealous, not, of our own but of each other's reputation, let us also obey the apostle, and be interested in the advancement of each other's good. Let us rejoice in each other's worldly prosperity; let us help each other in adversity. So far as any one has need, let our worldly possessions go to help him. Thus on earth let us live together in love, harmony, and mutual regard; and then at last we shall be taken to live in unity never to be severed, in the kingdom of our Father; unto whom with His blessed Son, and the Holy Spirit, be all praise, and glory, and majesty, now and for ever. Amen.

H

LECTURE IX.

PHILIPPIANS II. 5-11.

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 men and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name : at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

that

THIS passage is evidently suggested by the exhortation in the fourth verse. The exhortation having been given, the apostle naturally proceeded to enforce it by the example of Christ. It is remarkable how frequently in the New Testament the example of Christ is held up to the imitation of his disciples. St. Paul, when pressing upon the Corinthians the duty of reliev

ing the poor, says, (2 Cor. viii. 9) "Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." St. Peter, (1 Ep. ii. 21-23) when inculcating the duty of patiently suffering adversity, says, "For even hereunto were ye called: because Christ also suffered for us, leaving us an example that ye should follow his steps: who did no sin, neither was guile found in his mouth who when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously." The same apostle, in the fourth chapter, 1st verse, says, on the same subject, "Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind." This language is very striking. The example of Christ is represented as armour. It fits the Christian for his spiritual conflict. It enables him to subdue the power of his enemies, and by it he is made sure of a conquest over them. St. John also commends to us the example of Christ, saying (1 Ep. ii. 6) "He that saith he abideth in him, ought himself also so to walk even as he walked." Our Saviour Himself also taught His disciples that they were expected to follow His example. In St. Matthew, xi. 29, he says, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls." Here the duty of following Christ's example is enforced from a motive of selfinterest, as if our Saviour had said, "I wish your good, your present as well as your future good: I wish to see you unaffected by the tormenting, and soul-harassing power of pride, self-conceit, and anger. Now the only