fimple, and eafy, than this whole scheme of Chriftianity?

Notwithstanding however all this fimplicity in the redemption of mankind, it is still, like the great works of creation, full of difficulties. In both, what relates to ourselves is easy; but when we attempt to go farther-when we pretend to fathom the counfels of God-our reason is presently lost. Thus in the works of nature, God gives us corn, and fagacity to turn it into food; but we fearch in vain into the nature of vegetation, and nutrition. In the fame manner, with regard to the great work of redemption, what concerns ourselves is easy. Our duty is explained, and proper motives are fet before us to practife it. But if we overlook what relates to ourselves, because we do not understand what relates to God, we feem to be as unwife as he would be, who fhould refuse his food, because, he did not understand the nature of nutrition. In fhort, till we can master all the difficulties of creation, we must not expect to mafter those of redemption.

XLI.

Whofe I am, and whom I ferve.-A&s, xxvii. 3.

'HIS beautiful and affecting paffage gives us

THIS

St. Paul's account of the dedication of himself to God; whofe I am, fays he, and whom I ferve. His property I am, and to him all my fervices are due. I am his, firft by creation; and then by redemption; and I ferve him from motives of love, gratitude, duty, and intereft.-Happy is man, who speaking of God, can add with the holy apostle, whofe I am, and whom I ferve.

that

13

XLII.

They measuring themfelves by themselves, and com paring themselves among themselves, are not wife.

-2 Cor. x. 12.

THE

HE apoftle here reproves the practice of measuring, and comparing ourselves among ourfelves. It may be done in feveral ways.

A man may compare his virtues with his defects, under an idea of exalting the former, and depressing the latter. The proud Pharisee seems to have been well acquainted with this mode of comparifon. His fasting, and giving alms seem entirely to have occupied his thoughts. Whereas it is the grand point of religion to engage us to dwell on our faults; and think lowly of our virtues. He who exalteth himself is always an object of condemnation.

People again are fometimes fatisfied with their religious improvements, if they measure and com

pare

pare themselves with the improvements of others. The proud Pharifee was acquainted with this mode of comparison alfo ; and was very well fatisfied if he could measure himself with a publican. -This mode of comparing, by which we endeavour to fet off our own virtues by an oppofition with the vices of others, is a moft pernicious mode of comparison. Inftead of producing virtue, it only encourages uncharitableness and pride..

There is another mode of comparing ourselves not indeed fo mifchievous as the last; but often dangerous-and that is, when we fet up fome perfon before us as a pattern to imitate. Virtues are so often blended with defects, that no human being can exhibit a perfect pattern. Unless therefore we felect with caution, and copy with care, which, in the midst of prejudice, is a business of difficulty, we may easily imitate faults, as well as

virtues.

In fact, the only infallible guide we have for measuring and comparing ourselves is the fcripture, where we have the example and the duty of a Christian perfectly delineated.

There is however one mode of measuring ourfelves by ourselves, which the apostle would not call unwife and that is, when a man, at different

:

Y 4

periods

periods of his life, measures his improvements in religion, not by the improvement of others, but by his own. This may give him an infight into himself, which he cannot have fo well perhaps in any other way*.

* There is an excellent little book under the title of Selfemployment in secret, written with great fimplicity, and piety, by the late Mr.CORBET of Chichester, and printed by Riving. ton, which sets forth in a very affecting manner the duty of comparing the different parts of our lives.