III. Something remains to be said of another principle which the apostle lays down on this subject. Having pointed out that the things of which he writes are in reality matters of indifference, he nevertheless both by precept and by his own protestation teaches the duty of not pressing them on the consciences of those that are weak, for fear of causing them to offend. "If meat make my brother to offend," saith he, " I will eat no more meat whilst the world endureth, lest I make my brother to offend." (1 Cor. 8. 13.) This noble sentiment ought to be well weighed by all who consider themselves more clear sighted in these matters, and who esteem persons troubled with such scruples as yours to be "weak brethren." It is for them to inquire how far they may attain the same relaxation, and fulfil the same positive duty of social cheerfulness, by some other of the various indifferent kinds of amusements, omitting those to which weaker consciences object. It is for you to reflect how little real importance there is in the matters

themselves, how various have been the opinions of wise and good men on the subject, how much less plain are any intimations of Scripture about it, than the commands to "honour thy father and thy mother," (Exod. 20. 12.) and the duty of loving all those amongst whom you live.

Nor must you forget that scandal may arise from too great strictness of behaviour as well as from too great laxity; and that Satan has devised no more sure stumbling block in the path of religion than to make it appear gloomy and morose. If the flagrant sins of mere professing Christians cause many to stumble in the way to religion; certainly the vehement professions and excessive austerity of many, who are notwithstanding sinners, do so no less. Indeed I cannot better conclude this subject than by exhorting you to study carefully our Saviour's example in this very matter; to observe how He recommended his doctrines by the general kindness of his behaviour, and by the manner of his

delivering them, how He graced a wedding feast with the very first miracle recorded of Him, and how throughout his life He was careful to give offence to no man; in regard to the rulers, in that He was backward to assert his real authority; to the disciples, in that He did not prematurely declare the truth of his future sufferings; and to publicans and sinners, in that He refused not to eat and drink in their society. Without therefore considering those amongst whom we associate as no better than publicans and sinners, we may apply his example to our own conduct, and exhibit to those who are but our partners in sinfulness some portion of the kindness of manner which Christ manifested to his fallen creatures. And those of us to whom the providence of God has continued the life of our earliest friends, the father and the mother to whom we owe our existence, may do well to remember that it was not inconsistent with the majesty of that "holy child," nor with his increase in the favour of God and man, to leave the questionings of the learned,

and the admiration of assembled hearers, and to go down to Nazareth with his parents, and there be subject unto them. (See Luke 2. 51.)

SERMON VII.

ON HUMILITY.

MATTHEW 11. 29.

Learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

IF pride be, as has been truly said, at the root of all our errors, it may be found useful to conclude our present enquiry with a declaration of the duty of humility. Who but the Saviour of mankind, Himself the Son of God, could have used with propriety the words of the text, could have preached humility by the very proposing of his own example! He seems to imply that in this quality lies the nearest possible approach we can make to his excellence, that herein is the best lesson we can derive from Him, and here the surest method to find rest unto our souls. I am not however now to point