Happy period of uncorrupted Christianity! It is no wonder, that to a church like this, "there were added daily such as should be saved."

I will detain you, my brethren, to make but one or two general observations upon what has been said.

In this solemn declaration of our faith, which we make every Sabbath day, we profess a belief in the Holy Catholic Church. What this church is, it becomes us, therefore, clearly to understand. After all that human ingenuity has said about it, the best information upon the subject is contained in this chapter of the Acts. It is here, for the first time, that we are introduced to the Church. And what do we find in it to distinguish it from the rest of the world? We find a ministry, appointed by our blessed Lord; the sacraments of baptism and the Lord's supper; the word of God preached and heard; and social worship with the holy fellowship which it implies. Wherever these same things are in this, and every age, there we may be sure is the Church of Christ. It rests upon this "foundation of the apostles and prophets; Jesus Christ himself being the chief corner stone."

Again, the peculiar privileges of the Church are not to be found out of it, nor may we expect to find them in it, without a conformity to its spirit and requirements. Are there any, then, present who are yet aliens to the commonwealth of Israel, and strangers to the covenant of promise? What words can the preacher address to them but those of St. Peter,-"Repent and be baptized in the name of the Lord Jesus, for the remission of sins, and ye shall receive the Holy Ghost; for the promise is unto you and to your children, and to all that are afar off, even to as many as the Lord our God shall call." To those "who, by baptism, have" already "put on Christ," what lesson more instructive and affecting can be given, than is held out to them in the beautiful description of the primitive church contained in my text: "They continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers."

SERMON L.

TRUE HUMILITY EXEMPLIFIED BY CHRIST.

ST. JOHN, xiii. 3, 4, 5.

“Jesus knowing that the father had given all things into his hands, and that he was come from God and went to God; he riseth from supper and laid aside his garments and took a towel and girded himself. After that, he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded."

VARIOUS were the methods adopted by our blessed Lord

to convey his sacred instructions to the children of men. Sometimes in plain didactic precepts he endeavoured to imprint on the mind the elements and principles of duty. At other times, in beautiful parables and allegories, he won the attention of his hearers, pouring through the avenues of fancy his wholesome lessons to the heart. And frequently some impressive action was made the vehicle of an excellent lecture, exhibiting the virtue he would recommend, embodied with the charming grace which his divine perfection bestowed upon everything he did. Of this last method, we have a striking specimen in the words which I have now read. Behold he who is clothed with the everlasting glory of the Godhead, lays aside his garments; he who is girded about with power, girds on the implement of a menial office; he, at whose feet the fourand-twenty elders of heaven, and the thousand thousands that surround the throne, all cast their crowns, begins to wash his disciples' feet. What means this wonderful conduct of our Lord

and Master? "I have given you an example," saith he to his disciples, "that ye should do as I have done unto you." And what description could have so happily delineated that charity which is "kind," which "is not puffed up," which "seeketh not its own?" What words could have so forcibly inculcated that "meekness of wisdom" which stoops to the humblest offices of benevolence, and makes him who is chief "as he who serveth ?”

Let us, then, enter the walks of human life, and see to whom this practical lesson of our blessed Lord may be useful. And generally, it is instructive to all who in the various paths of this sublunary state are journeying together to one common home. Children of the same parent, encumbered alike with the same imperfections, exposed all to similar necessities and sorrows, mankind should cultivate each one in his own bosom the virtues of condescension and kindness, as equally ornamental to their nature, and suited to their condition. No one should think it a thing unworthy of his care, to promote the happiness of the lowliest fellow-traveller in this region of mortality, by any act of kindness, however humiliating. For what is there in any man to raise him so high above his fellow-man, that he should think it a debasement to render them any benevolent service? Doth not "the High and Mighty One, who inhabiteth eternity," vouchsafe to send his rain and cause his sun to shine upon us miserable beings, who are infinitely distant from his state of perfection and glory? Did not he whom we call Lord and Master, and who "knew that the Father had committed all things into his hands," rise from table and wash his disciples' feet? Can man demean himself by imitating his Maker? Can we be followers of Christ, unless we do as he has done?

Let me not be misunderstood to recommend either that equalizing spirit, which would destroy all the subordinations which the God of nature designed, or that mean, abject disposition which would comply with all the unreasonable wishes and unjust demands of men. Nor would I be thought to approve that

strange enthusiastic humility which carries a man to wash his neighbours' feet, when he should be providing food for his own household. No; the virtues which are commendable in the gospel light, never interfere with each other. When you see one virtue among men rising upon the ruins of another, be ye sure that it has not been brought into the human heart from the bosom of God, but is the growth of this imperfect world. The quality which our Lord inculcated by this memorable act, is that amiable humility which springs from a right view of ourselves, and prompts us to condescend to any kind offices which even the poorest of our fellow-beings may need at our hands. It is not incompatible with any of the proprieties of character or station, but, on the contrary, is the sacred charm which diminishes the distance between the lofty and the lowly, without destroying the distinct relations and duties of either.

Thus much it was necessary to observe with regard to the general application of the instruction in the text to all mankind. But are there not some in the walks of life to whom it is particularly applicable? Yes. And in the first place to the selfish. Many men live for themselves alone. They have no idea of the relation of all men to each other, and to a common head. Wrapt up in their own personal pursuits, they heed not how it goes with their fellow-beings, nor deem the improvement and happiness of others any part of their concern. They are willing to go along with the genius of the gospel as far as it will go along with them, but when it calls them to come out of themselves; to apply their talents, wealth or labour, to the benefit of their fellows; to stoop to the service of their inferiors, and to esteem others better than themselves-all this is too troublesome for their indolence, too costly for their selfishness, and they turn their ears from such unwelcome requirements. Let others rise from supper; let others lay aside their garments, and perform the offices of humanity if they will; for themselves they prefer their own ease-like Gallio caring for none of these things. To such the example of our Lord is peculiarly instructive. Indeed the whole morality of his gospel goes upon the principle that

"no man liveth for himself" only. For others he lived and died. And in the act of his life which we are contemplating, he emphatically recommends to his followers that ready, obliging disposition to serve others, even in the humblest offices of kindness, which, if it were universally prevalent, would soften the asperities of society, and greatly promote that spirit of love, which must qualify us for the joys and employments of heaven.

Again, the conduct of our Lord was designed to convey a severe reproof to the proud. Men there are, who, elated with some idle consciousness of superiority, or some vain distinction of this transient world, disdain to perform any act of condescension lest it should impair their fancied greatness. They look with scorn upon those whom Providence has placed below them. The obligations of duty, the claims of humanity, and sometimes even the ties of nature, are sacrificed to the indulgence of this false pride. But there cannot be a principle more unseemly in beings, who come helpless from the womb, are but heirs of corruption, and must all lie down together in the dust. There cannot be a principle more unfriendly to the design, more totally incompatible with the spirit of our holy religion. The sun, when it rises to bless the unworthy, and every act of mercy in the mighty, all-perfect God towards us creatures of the dust, is a reproof to this haughty spirit. The whole life of Christ is a sarcasm upon it. "Ye call me Lord and Master," says he, "and ye say well for so I am. If I then, your Lord and Master, have washed your feet, ye ought also to wash one another's feet." For "I have given you an example that ye should do as I have done unto you."

Once more, this striking conduct of our Lord at the close of his residence in the flesh, is particularly instructive to the malevolent. But why to them? Why to them? What do we see? Among the disciples to whom Christ condescended to perform a humble, yet in those times a kind office of hospitality, was Judas. Sublime virtue! Impressive lesson of forgiveness! These feet the Son of God vouchsafed to wash, which he knew would be lifted up against him! Go, vain man, whosoever thou art that hast