be satisfied with thinking modestly of himself, individually, as compared with others, unless he also form as sufficiently humble estimate of human nature itself; recollecting that the whole race of mankind are in a state of ignorance and weakness analogous to that of childhood.

§ 7. II. The second point which was mentioned, as deserving the imitation of Christians, is the Docility of children; the docility which we always find, at least in those of them who are the best disposed; and which we always commend them for possessing, and studiously inculcate. It is not enough for a child to acknowledge his imperfections, if he has no wish to improve; or to be conscious of his ignorance, unless he is willing to learn. In fact, as there is no greater obstacle to improvement—no worse impediment to learning-than arrogant self-conceit, so there is no better proof of modesty, than an eagerness to receive instruction. If we inculcate humility, it is as a step-the first and most important step towards the

meanly of the whole human race, I have offered some remarks in the note appended to the next Essay.

attainment of excellence: those children who conceitedly over-rate themselves, and show no deference for the precepts bestowed on them, are often the least ambitious, and always the least likely, to make great advancements.

Now if the Christian acknowledge himself to be at all in the condition of children, he should learn in this point also most carefully to take pattern from them, and to practise what he recommends to them; for while they have to learn what will qualify them for the state of manhood-for that short and precarious life which they will have to spend on earth-the Christian has to learn, according to the views which the Gospel presents, what may fit him for eternity. On the use he makes of the short · time of probation allowed him here, in acquiring a knowledge of the will of God, and in applying that knowledge in his practice-on this it is, that his condition, his final and unalterable condition, in the next world, is represented in the Scriptures as depending.

He then who is taught such a lesson by a Master to whose authority he bows, must admit that the example of children, and the advice.

men are perpetually inculcating on them, will rise up against him in the day of judgment and condemn him, if his conduct in this his state of infancy, be such as he would, in his own children, censure as most culpable folly. How strongly, for example, and how justly, does every one blame a child who refuses to learn or believe any thing that does not suit his own inclinations; who will not take any thing upon trust, even when he is incompetent at present to understand the reasons of it; nor believe implicitly what he cannot fully comprehend, even though assured of it on the safest authority: and who arrogantly denies and rejects every thing that carries with it an appearance of difficulty, unless that difficulty be instantly and satisfactorily solved.

This example is well calculated to warn the Christian to beware, lest he lie open to the same blame in a far more important concern; remembering, that as Jesus Christ himself teaches him, "if he receive not the kingdom of heaven as a little child, he shall in no wise enter therein."

There are, indeed, many Christians, who, (not,

certainly, for want of having an instructive model recommended to their imitation in Scripture, but for want of studying that model,) instead of this childlike simplicity, and singleness of heart, and candour, are perpetually striving to fashion the word of God according to their own imaginations: perverting and explaining away every passage which does not suit their preconceived notions, and pressing, to the utmost extreme, every one that seems to support these; rejecting this doctrine because it appears to them unreasonable-and that, because it is, on their views, unworthy of the Deity-and another, because it is attended with some inexplicable difficulty; or insisting with uncharitable vehemence on the importance of some particular explanation, founded on the deductions of their own reason, and forming an essential part of their own theory; making no allowance even for one who substantially agrees with them, if it happen that he does not employ precisely the same form of expression; or if he contentedly believes, without being able to comprehend, what they profess to have explained.

"What then," it may be said, “is all employment of reason to be abandoned, and are we to teach, with the Romanists, the virtue of implicit and unenquiring faith? Are we to learn from children boundless credulity, and contented ignorance?" A child himself can answer the objection, and remove whatever difficulty it involves. Ask an intelligent child whether his parents exhort him to remain contented in ignorance to believe implicitly every thing that every one tells him, whether on good authority or not; to abstain from all inquiry to repress all curiosity-and to use no endeavours for improving in knowledge, and attaining truth. He will tell you, that, so far from this, they commend him for nothing more than for being properly inquisitive, and eager after information; that they exhort him to take nothing upon trust that he is capable of sifting thoroughly, and examining and proving satisfactorily to himself; and that they assiduously warn him against being over-credulous, and hasty in admitting on slender proofs what he hears from persons undeserving of credit. He will tell you, however,

that they nevertheless caution him against an