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affectation of humility. But it is no such thing. And these, with many other characters who see no reason for the Christian's complaints against himself, have never been accustomed narrowly to watch the purposes of their minds, nor closely to compare their daily conduct with God's commands. They know not what the prophet means, by saying, The heart is deceitful above all things, and desperately wicked, who can know it? (Jer. xvii. 9.) If they understood this, they would judge more correctly of themselves, and more charitably of others. We insist that every Christian should, by manifestation of the truth, commend himself to every man's conscience in the sight of God. This is his duty, and its diligent performance will give due weight to the influence of his example in the world. Thereby he will sustain the Christian character as described by our Lord. "Ye are the light of the world, and the salt of the earth." (Matt. v. 13, 14.)

But the utmost diligence is perfectly compatible with entire humiliation of soul in the presence of that God, before Whom we can never think too lowly of ourselves. The most holy, the most indefatigable Christian will say unto "the searcher of hearts," Who can understand his errors? cleanse thou me from secret faults. (Psalm xix. 12.) Until we feel thus, we shall not understand the reason, nor see the necessity of that injunction of our Lord Jesus Christ. When ye have done all those things which are

commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke xvii. 10.) While the love of Him who hath made our peace with God, constrains us to keep His commandments; (John xiv. 15; 2 Cor. v. 14.) the consciousness of defect, both in the extent of our services, and in the manner of their performance, will teach us to renounce all title to reward for what we may have done. This imperfection would indeed destroy our peace, if our own doings were the ground of our hope. But now that our hope is built on the foundation of Jesu's perfection, every additional proof that we have of our own infirmity and unworthiness, shall only cause us to cleave the closer to that Rock, as our only refuge, and to exult the more in His stability.

DISCOURSE IX.

DOMESTIC PEACE THE CONSEQUENCE OF
PERSONAL PEACE.

HAVE SALT IN YOURSELVES, AND HAVE PEACE ONE WITH ANOTHER.-Mark ix, 50.

THERE is not a more lovely picture on earth than that of a united Christian family. The peace of God ruling in the heart of each member, binds the whole together. The success or disappointment, the happiness or grief of one, is shared by them all. When in sickness or distress, they feel less for themselves than for the friends who are mourning around them: or if prosperous, they value their prosperity chiefly for the pleasure it gives to those they love. The wish to make them happy is, with each, one principle motive to exertion and to spare their feelings, the individual in affliction would gladly conceal his own sorrow. The members of such a family, like those of the body, suffer and rejoice together.

From a domestic circle so united, the element

of discord is removed. That element is selfishness: but they live for each other. The hand does not voluntarily inflict pain on the foot. Neither does the Christian husband or wife, parent or child, brother or sister, willingly hurt the feelings of those, whose grief, from whatever cause it arise, would afflict his own heart, To distress them would be to wound himself.

You will think this picture rare. Unhappily it is so. Wherefore? because Christian principle is brought so partially to bear on our daily walk and conversation. If our personal inclination must be gratified at the expense of another's wish or convenience, there is an end to domestic harmony. Self-denial is a primary lesson of Christianity; and peace will reign in every family to the extent to which its members learn this lesson, and reduce it to practice.

As in a family, so in the church, the tendency of this Christian principle in individuals, is to promote the general peace. What is the church, but a family on a larger scale; God is our Father, Christ our elder brother, and all who believe in Him have received the same Spirit of adoption. How appropriate then our Lord's admonition to His disciples. Have peace one with another. (Mark ix. 50.) Die unto yourselves, crucify the flesh with its affections and lusts; let each learn to surrender his own will for the general good; and then, but not before, you will live and work in harmony together. When St. Paul wrote his

Second Epistle to the Corinthians, to compose the discord which a few turbulent and ambitious tempers had raised among them, and to heal the breach they had made in the unity of that church; he concluded with this apposite valediction, Finally brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. (2 Cor. xiii. 11.)

Before any Christian family or society can expect to exhibit this character, and enjoy its blessedness, its individual members must be at peace with God and with themselves. Then the general peace of the church will be ensured. When the grace of God has subdued our passions and composed our fears, the elements of discord are neutralized, and though naturally of opposite dispositions, we can walk and converse, labour and rest together, in the harmony of love. Henceforth, instead of regarding any contrariety in each other's sentiments or feelings, as the signal for hostility, we shall consider how we may coalesce, and render the very diversity of our views conducive to our mutual advantage. And in proportion to our individual efforts to preserve this unanimity with Christian brethren, we shall realize the fulfilment of the blessing promised to the church of God. He maketh peace in thy borders, and filleth thee with the finest of the wheat. (Ps. cxlvii. 14.)

Were the church thus at peace within herself,

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