gree, except there is a hearty desire to possess it in the greatest.

Let us consider also how greatly this blessed disposition is honoured by the word of God himself. It was the temper of mind which our Saviour selected, as it were, out of all the graces which adorned his character, and proposed for the imitation of his followers. It is that which has been exalted and consecrated by the peculiar testimony of Jehovah. "Thus saith the high and lofty One that inhabiteth eternity; I dwell in the high and holy place;-with him also that is of an humble and contrite spirit." The loftiest flight of ambition is up to the thrones of Princes; its widest range is the admiration of a few of the perishing generations of men: But humility is honoured by the presence of the King of Kings; by His approbation and applause who is from everlasting to everlasting.

It is not unimportant to observe that the Lowliness of mind which is inculcated by the Gospel, should never either in character or speculation, be separated from that perfect confidence in our God and Saviour, to which it is most naturally allied. In itself it is undoubtedly a principle of abasement, not of exaltation; of submission, not of energy; it rather neutralizes what is evil in man, than animates to action his nobler faculties and powers: so that in its solitary influence some colour might be afforded for the old reproach of Infidelity, that Christians are a groveling low-spirited race, unfit for the efforts and collisions of busy life. But Humility united to Faith, assumes a very different character. Like the fair wanderer in that sublime* Allegory, which has so aptly shadowed out both

* There can be little doubt that in the story of Cupid and Pysche, (probably the most ancient of all Fables) the history of the fall of Man

the ruin and renovation of our nature, she derives strength and courage from her heavenly Companion, and by his side is fearless in the midst of danger. In the Christian warfare, we cast away indeed our idle cumbrous ornaments, our robes and plumes and flowery chaplets; but it is only that we may be sheathed in immortal armour;-that "we may take to ourselves the shield of Faith, the helmet of Salvation, and the sword of the Spirit which is the word of God."

But it is not only to Faith that Humility should be found allied. If a new principle is furnished in the place of those eager and lofty passions which Religion overthrows, new resources also are supplied as a compensation (they are far more than a compensation) for the enjoyments which she forbids. Vanity doubtless has its charms. Pride and Ambition are among the most powerful stimulants of human life. If Lowliness were found in abstraction from the other Christian graces, it might produce perhaps a neutrality of character, little favourable to happiness, though friendly to virtue. But the Christian is like the Apostle "as having

and of his recovery, has been preserved. Pysche (the Greek term for the Soul) is first wedded to Heavenly Love. She incurs his displeasure through a guilty curiosity; and is immediately separated from the source of her happiness. A long pilgrimage is enjoined her, during every part of which she is exposed to great danger from a variety of enemies. But an unknown friend always attends and protects her. She is often tempted to desert him, and soon finds herself in the most imminent peril. Happily he has watched her steps, and in recovering his help she regains her safety. At length, after many sufferings and fears, Pysche arrives safely at the destined goal, and while she waits in trem. bling hope for the promised reward, her faithful champion, throwing aside his disguise, appears in immortal beauty, the Divine Lover whose forgiveness and favour she had so long desired,

nothing, yet possessing all things." As self-preference diminishes, Love to God and Love to man increase, and supersede it. There is no void in the heart; no lassitude or listless apathy, such as the votaries of a false gratification even in this world often experience. All is animated and active, all is equal and serene.

Sophron was well descended, and born to the inheritance of a considerable estate. He was endowed by his Creator with a comprehensive understanding, and he was still more highly favoured by having early received those deep religious impressions which were afterwards visible in the whole system of his life and conversation. Christianity indeed was the very element in which he lived, and with which every thing in his sentiments and conduct was connected: and of all the graces of Christianity which gave a lustre to his character, Humility was perhaps the most eminent. It was curious to observe how it influenced, in a manner more or less direct, his opinions, his manners, his connections, his studies, and even his general plans of life and prudential arrangements. Sophron had studied Religion deeply for himself, for he early felt that it involved consequences far too momentous to be hazarded on the authority of others. But he brought to the consideration of that subject, a seriousness of mind, and a diffidence in his powers, suited to its magnitude. As his knowledge increased, as he became better acquainted with God and with himself, he discovered, not without surprize, how ill answerable had been his early life to the obligations justly imposed upon him; how many hours had been wasted in thoughtlessness or self-indulgence; how often he had sinned with little observation or compunction; how unworthy and unprofitable were his best days; how unstable and ineffective

- his best resolutions. Convinced of sin, and sensible of his exceeding weakness and corruption, he learned to cherish more and more deeply the great doctrines of Grace. He felt them to be his only hope and true consolation. He clung to them with increasing affection, as he advanced in holiness; and he breathed out his soul in committing and commending himself as a miserable sinner to the unmerited mercy of his Redeemer. Sophron " walked humbly with his God."-But he was humble also in his deportment towards men. Few had been more discursive in their enquiries than Sophron, and none probably had more fully weighed, or more patiently and accurately investigated, all truths connected with the conduct and duties of life. Yet it was observable, that the firmness' with which he held the opinions which chiefly influenced his actions, was so wholly remote from all dogmatism in affirming them, and from all heat and vehemence when obliged to defend them, that the more eager advocates of the same sentiments, were apt to be displeased at his moderation, and would sometimes complain that the interests of Truth were hurt by his concessions. But it was plain to any attentive observer, that Sophron's candour had no alliance with scepticism; for those very sentiments which in description he stated cautiously, and maintained with meekness and even diffidence, were the foundations upon which his whole system of practical conduct had been erected, on the solidity and safety of which his hopes and his happiness rested. But Sophron had noticed that the colours in which truth is presented to us, vary greatly according to the circumstances which attend it: he had not forgotten that many opinions which were originally adopted with some deliberation, a maturer experience had obliged him

to alter or modify; he had often observed that men generally are most vehement about those dogmas which they have embraced hastily, or upon mere authority, supplying by passion what is deficient in reason. He considered that the certainty of our knowledge is limited, not only by the weakness of our faculties, but by the imperfect state of the observations or experiments on which it is founded; he knew that the understanding is powerfully influenced by the character, and thought therefore that modesty in our own judgments, and candour towards others, are peculiarly to be expected from those who feel and willingly acknowledge the extent of their moral corruptions and infirmities. Sophron's manners were impressed with the same modest dignity and gentle wisdom which breathed through his whole character. To his inferiors he was courteous and attentive, without the least appearance of condescension. In truth he was not apt to think any one his inferior, merely because his station in life was humble; and generally behaved to men of sense and piety, with a respect more visible and more flattering, than that which he bestowed on the highest titles. Yet to his superiors he was never deficient in a becoming deference, and his unembarassed politeness sufficiently shewed, how far he was from feeling any thing like umbrage, or a sense of littleness in their presence. He used frequently to say, that Politeness was a virtue, and that he thought religious persons should never be defective in a quality which was allied both to benevolence and humility. Indeed Humility was in a great measure the source of the kindness and courtesy which rendered him so amiable; for entertaining a very low opinion of himself, he generally found some reason or other for treating those with whom he conversed as his :

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