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the Apostle declares, "the image of God." And thus was he, as he himself said to Thomas, "the way, the truth, and the life." "No man," he asserts, can come to the Father but by him ;"" and that knowing him, we know the Father also."* Surely, then, wisely to meditate on his character and conduct, is calculated to fill the breast of the pious believer with inexpressible delight. For, from him, or through him, must we receive all those impressions of moral excellence which constitute the image of God in the soul; and without which, we never can, in any degree, be assimilated to the divine perfection; or be at all prepared for the enjoyments of Heaven.

That trait in our Saviour's character, my friends, of which our text reminds us, and to which I would invite your most serious attention, is one of the happiest and most interesting graces which the Gospel inculcates. It is, indeed, a high attainment in virtue; for the peaceful possession of which, no self-denying sacrifice can be too great. "Learn of me," said the blessed Jesus : "Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest un

* John xiv. 6, 7.

to your souls." And, on another occasion, "Blessed are the meek," proclaimed he, "for they shall inherit the earth." And, says the Psalmist," The meek shall inherit the carth; and shall delight themselves in the abundance of peace." Let meekness, then, be the subject of our present meditation. And while I endeavor to describe this happy temper of mind—particularly while I attempt to show how admirably it shone in our Saviour's conduct may God grant that we may so far imbibe his spirit, that that mind which was in him may be so in us, that, like him, we may be “meek and lowly in heart." Thus "beholding, as in a mirror, the glory of the Lord, may we be transformed into the same image, from glory to glory."

I. Meekness is the result of a due selfknowledge and self-control, of wise reflection and pious exertion. It has for its object, the immediate subjection of those turbulent dispositions of our nature, which would urge us to acts of violence. It particularly keeps in view the suppression of the passion of anger; and thereby prevents all those unhappy consequences which would flow from its unbridled indulgence. It guards us against passionate storms without, and unhappy agita

tions within-against the provocations of others, and the vengeful emotions of our own breasts. Meekness, then, is the effect of virtuous and manly exertion; and is, therefore, to be distinguished from several other qualities, which, though amiable in themselves, are frequently but negative in their nature. Thus, meekness is not to be confounded with indifference; for indifference, so far from including action, implies the absence of all disposition to self-control. Neither is it to be understood as being merely a placid state of mind; for this, in itself, is no more than a total freedom from exertion. Meekness, also, must be distinguished from equanimity of temper; for equanimity may be nothing more than the happy organization of our constitutional powers, or the fortunate arrangement and harmonious order of our natural faculties. These qualities may all exist with or without the influence of genuine meekness. They may, indeed, be the consequence of this christian virtue, but at no time should they be confounded with it; for they may all exist without that exertion necessary to the control of our passions. Whereas, meekness, being the proper regulation of anger, can know no place in that breast in which this boisterous

enemy of our peace is not the subject of manly suppression and pious control. Indifference, a placid disposition, and an equanimity of temper, may all grace, or seem to grace, the human character, without that incessant struggle of determined virtue, that pious firmness and moral dignity of soul, which are so necessary to the constitution and preservation of meekness. Thus is meekness exalted in its nature, and incessantly progressive in its operations. Ever attendant on genuine piety, it knows no ignoble suspension of exertion; but is forever advancing towards that peaceful state of mind, which is not easily provoked, which suffers injuries without the desire of revenge, and which quietly and humbly submits to the will of God. This bestows upon the Christian the inheritance of the earth. He enjoys quiet within his own breast; he conciliates the feelings of others, and escapes those innumerable injuries and perplexities to which the proud are daily exposed.

III. Let us next attend to this excellent virtue, as it shone in our Saviour's conduct. For such was his wise and benevolent method of instruction, that we are called upon to follow his example, as well as to obey his precepts. "Learn of me," said he, "for I am meck.""I am meek, and lowly in heart."

In attending to that mildness and gentleness of character exhibited by our Saviour in his treatment of others, it may be well to distinguish between his disciples, his professed friends, and others, his acknowledged enemies. And this distinction is, perhaps, of no little importance; since the Christian finds daily cause, even in the most intimate associations, and most retired situations in life, for the pious exercise of meekness.

1. When the disciples of our Lord, still blind and full of ambition, contended who should be the greatest among them, in that kingdom which they believed him about to establish, how mild and gentle was his reproof! He did not rail at them for their ignorance, nor reproach them for their pride. But, taking a little child, and setting him in the midst of them, he said, " Verily, I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven."* In this tender rebuke, by which they were taught that christian greatness was only to be obtained by childlike lowliness of mind, how much of forbearance, of wisdom, and meekness, do we behold!

*Matt. xviii. 1-3.