XLI.

Whofe I am, and whom I ferve.-Acts xxvii. 3.

THIS beautiful and affecting paffage gives us

St. Paul's account of the dedication of him

and

felf 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 then by redemption; and I ferve him from motives of love, gratitude, duty, and intereft.-Happy is who speaking of God, can add with the holy apostle, whose I am, and whom I ferve.

that

man,

XLII.

They meafuring themfelves by themfelves, and comparing themfelves among themfelves, are not wife.-2 Cor. x. 12.

THE

'HE apoftle here reproves the practice of meafuring, and comparing ourselves among our felves. It may be done in feveral ways.

A man may compare his virtues with his defects, under an idea of exalting the former, and depreffing the latter. The proud Pharifee seems to have been well acquainted with this mode of comparifon. His fasting, and giving alms feem 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 condem

nation.

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 set off our own virtues by an oppofition with the vices of others, is a moft pernicious mode of comparison. Instead of producing virtue, it cannot but encourage uncharitablenefs, and pride.

There is another mode of comparing ourselves not indeed fo mifchievous as the laft; but often dangerous-and that is, when we fet up fome person before as a pattern to imitate. Virtues are so often blended with defects, that no human being. can exhibit a perfect pattern. Unless therefore we select with caution, and copy with care, which in the midft of prejudice, is a bufinefs 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 chriftian 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 periods of his life, measures his improvements in religion,

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

*There is an excellent little book under the title of Self-employment in fecret, written with great fimplicity, and piety, by the late Mr. CORBET of Chichester, and printed by Rivington, which fets forth in a very affecting manner, the duty of comparing the different parts of our lives.

XLIII.

It became him, for whom are all things, and by whom are all things, in bringing many fons to glory, to make the captain of their falvation perfect through fufferings.-Hebrews ii. 10.

THIS

HIS paffage feems to have been fometimes misunderstood, as if the character of Jefus Chrift could be made more perfect by fuffering. In the words, no doubt, there is fome ambiguity : but the fenfe is clear.

The great dignity of Chrift as the Meffiah, in the beginning of the chapter, is fet forth in the ftrongest manner. The world is put under subjection to him he is crowned with glory, and honour, and fet over all the works of God. Such a Being therefore had no need to be made perfect through fufferings.

It is evident then that the apoftle speaks of our Saviour in the paffage before us, as the Redeemer of mankind. In the first light Chrift wanted no