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ranted by the forms of life; to wear sordid apparel, to walk with downcast eyes, or tread with timidity and hesitation like a save in the presence of a tyrant? None ever fupposed it, but such as mistook superstition for religion; and none ever said it, but those who were either strangers or enemies to the last.
Because visionaries and bigots, of one church or another, have defaced the fair form of Christianity in general, or distorted this particular feature of it, is the original institution to blame? Did either Christ, or his Apostles, practise or inculcate, under the notion of Humility, any thing degrading or unmanly? Did they not all assert themselves with great spirit on great occasions? - When I speak of the Apostles here, I think of their dignified behaviour after their Master's exaltation. Did they not obtain, from the serious and the upright, the profoundest reverence? Did they nut also enforce those affections, and that demeanour, which will never fail to please the better part of mankind? Did not St. Peter exhort the believers to whom he wrote, to “ have their converfation re* fpectable among the Gentiles ?” And did not St. Paul prefs, as you formerly heard, the study of « whatsoever things « were lovely, venerable, and worthy of “ praise ?”— As to our Saviour himself, did not he caution his disciples against disfiguring their faces like the Pharifees, and enjoin them to anoint their heads with oil, agreeably to the custom of the East in thofe times; that, when they fasted, they might not appear oftentatious of their fanctity ?
· With regard to the fingular character and manner of the Baptist, it should be remembered, that they were adapted to the fingularity of his situation and office: but, though his own life was requestered and austere, he was far from recommending it to the imitation of others; and at the fame instant that he called men to repentance, he fent them back, as was lately observed, to their several occupations in fociety, with a direction to behave well in each.
And let it not be forgotten, that while He who came after him, carried on in the open world the same charitable defign, with a more alluring address, with such ease and affability, fuch sweetnefs and freedom, as well became the friend and brother of men, joining to all the rest the humblest offices of kindnefs, ftill he failed not to maintain an elevation and majefty, that were the very reverse of pufillanimous or mean.
· The Humility taught and exemplified in the New Testament, is too amiable, and too unaffected, to prescribe the laborious ceremonies, or unnatural rigours, of the cloister. It requires no man to
put on a shirt of hair, to pine amidft the · bounties of Heaven, to tear his fefh with
whips, or cripple himself with going barefoot : severities indeed, which, forinidable as they seem, are yet perfectly consistent with the spirit of vain-glory, and frequently subservient to the solemn impostures of a sanctimonious Pride. Such practices belong, at best, to that “ vo“luntary Humility,” which the wise and manly Apostle, we have so often quoted in these Addresses, was far from approving, Undissembled lowliness in a well-taught believer is quite another thing. To define it in one sentence, it is fobriety of mind, and modesty of deportment, proceeding from a lively sense of his frailty and mortality, of his trials and temptations, of his promptness to err and go astray, of his many actual mistakes and deviations, and of his total insufficiency for his own fecurity and happiness ;- from a lively sense of all these, united with an habitual impression of what he owes first to his Creator, Saviour, and Judge, before whom he bends with the devoutest gratitude, and
the deepest submission, and, next to those who share the same nature with himself, of whom he has reason to believe there are few or none, who have not some advantage over him.
Let us now suppose that a Young Man has learned to think and feel in this man'ner. Will he find himself under any necesity of studying to appear humble, of practising grimace to conceal hypocrisy, of doing or saying silly things, that he may not be charged with Pride? Surely not. Let us see then what Effects a temper regulated by such sentiments, will produce on his behaviour in some of the leading circumstances of life.
· Imagine, for example, that he is una. voidably called upon to speak of his own character, of his probity, his humanity, or his good intentions : how will he acquit himself? It is a critical situation. He will speak with freedom, with firm