St. Augustine, being asked "What is the first article in the Christian religion?" replied, "Humility." "And what the second?" "Humility!" "And what the third?" "Humility!" Rev. Phillips Brooks has given this feature of a religious life similar prominence in his remark that humility is the consummate Christian grace, nay, rather is the star in the zenith, where all the sweep of Christian graces meets. Moore reversed the locality of his figure, but expressed the same truth:

"Humility, that low, sweet root,

From which all heavenly virtues shoot."

Webster defines humility as "freedom from pride, lowliness of mind, a willingness to waive our rights, and to take a lower place than might be our due." He distinguishes it from diffidence in that the latter is a distrust of one's powers, and when carried too far, a defect rather than a virtue. Modesty differs from humility in being less distinctively a Christian grace, though ever held in the world's highest esteem. A beautiful illustration of that modesty which distinguishes true wisdom is found in the history of a Persian nobleman, the celebrated Aboo Yusuph, once chief judge of Bagdad. On one important occasion, after a very patient investigation of facts, he declared that his knowledge was not competent to decide upon the case before him. the case before him. "Pray, do you expect," said a pert courtier, who heard this declaration, "that the Caliph is to pay your ignorance?" "I do not," was the mild reply; "the Caliph pays me, and well, for what I do know; if he were to attempt to pay me for what I do not know, the treasures of his empire would not suffice." Here was a frank acknowledgment of limited knowledge, under circumstances wherein men of less wisdom, and more presumption, would have made a show of decision. Christ, as a human being, was modest, that is, unobtru

sive in his deportment, but his modesty is not spoken of, while his humility is. The greater includes the less. The Saviour had a true sense of his own greatness. He thought it not robbery to be equal with God, but made himself of no reputation. He was a perfect pattern of this loveliest grace. He made a correct estimate of himself, not thinking less of himself than he ought, nor yet more, and never giving a hint to a living soul that he thought of himself at all. He thought of others, how he could save them, even at the sacrifice of his own life. "He humbled himself, and became obedient unto death, even the death of the Cross."

Humility is a characteristic of the inner life. It is not plainness of attire, nor scantiness of food, nor poverty of words, though these are not inconsistent with it, but it is "that simple, inner life of real greatness, which is indifferent to magnificence, and, surrounded by it all, lives far away in the distant country of a father's home, with the Cross borne silently and self-sacrificingly in the heart of hearts."

The more a man has of the grace of humility, the less will he manifest the spirit of self-sufficiency and esteem. It was so with Paul. Though from the outset of his religious career much of the mind of Christ was in him, so that he esteemed others better than himself, yet as time passed on the lower became his estimate of his own deserts. Some one has remarked that in A. D. 59, soon after Paul was converted, he called himself "unworthy to be called an apostle." As the years rolled along, and he grew in grace, in A. D. 64, he cried out, "I am less than the least of all saints;" and just before his martyrdom, when he had reached the stature of a perfect man in Christ, in A. D. 65, his exclamation was, "I am the chief of sinners." It is thus the rare and beautiful plant of humility grows. The larger its place in any heart, the smaller is the claim of that heart to it.

"Humility, the loveliest, sweetest flower

That bloomed in Eden, and the first that died,
Hath rarely blossomed since on mortal soil.
It is so frail, so delicate a thing.

It doth not bear to look upon itself,

And he who ventures to esteem it his

Proves by that single thought he hath it not."

True humility, while it brings to light our own sins, is ever sure to cover a multitude of sins in others.

"Each has his fault we readily allow;

To this decree our dearest friend must bow;
One's too careless, another's too correct,

And all, save our sweet self, have some defect.

In the language of Bradley: "The man who is the most sensible of his own failings will always be heard to talk the least of the failings of others. It is the proud man, the proud professor of the Gospel, who is the reviling man, the censorious professor. Pride takes a pleasure in bringing to light the infirmities of others, that itself may be exalted; while humility delights in contemplating their excellencies, that it may be laid by them still lower in its own esteem, and be led to imitate their graces. The reason why we are censorious and hard-hearted is simply this: we have not the spirit of Christ, and are none of his. Never let us deem ourselves Christians till we bear some resemblance to our meek, lowly and compassionate Master. The religion which he puts into the heart of his followers softens the character, sweetens the temper, and enlivens all the tender affections of the soul, and fills it with kindness and with love."

Humility is absolutely necessary to our own acceptance with God. He has no pleasure in a haughty heart, but never despises one that is broken and contrite. It is essential to acceptable service and true Christian exaltation. "Whosoever will be great among you, shall be your minister (one that ministers to your wants); and whosoever will be the chiefest, shall be servant of all." Humility ennobles nature, promotes growth in grace, nourishes a thankful spirit, and is the foundation of usefulness. "I was never of any use," said a Christian minister, "until I found out that God did not make me for a great man." True humility is exalting.

"God hath sworn to lift on high

Who sinks himself by true humility."

Humility is an inverted paradoxical ladder, on which he that descends lowest ascends highest; the lowest step of Christian humility is the highest point of Christian eminence."

"As a tree, the more deeply it is rooted in the earth, the taller its growth, even so, a man, the more humble he is, the higher doth the Lord exalt him." This may not always apply to temporal prosperity or earthly rewards, though "by humility and the fcar of the Lord are riches and honor and life." As before remarked, humility is an inward and spiritual grace, and its appropriate reward is spiritual exaltation. It is an advancement in divine honor, an increase in heavenly riches, an unfolding of immortal life. It is to be transformed more and more completely into the image of Christ, from glory to glory. It is to feast on the hidden manna, gather strength for celestial dominion, and acquire knowledge and insight concerning divine mysteries. Can there be higher or better reward? The things of this world are only for a day. Riches take to themselves wings, fame is uncertain and fickle, and life is quickly gone: but the blessings which God bestows upon such as are of lowly spirit are permanent, boundless and glorious. From a life of sin he lifts them up into a life of holiness. Though long rebellious, and even defiant, when humility brings them at his feet, he puts upon them the seal of his pardon and favor. It is recorded of an English king, Edward I., that being terribly vexed with one of his servants, in the sport of hawking, he censured him sharply. The servant replied: "It is well there is a river between us," which so incensed the king that he spurred his powerful horse, at danger of his life, into the deep and powerful current, toward the other bank which was too steep and high for his ascending. At length, however, he gained a foothold, mounted the banks, drew his sword, and took after his terrified and flying servant. The poor subject, realizing that he could not escape, stopped his horse, dismounted, and kneeling low upon the ground, exposed his neck to the blow of the angry king. Seeing this token of humble subjection, the king sheathed his sword and pardoned his servant. An angry tide could not stay him from vengeance, but an act of submission quickly pacified him. While man is rebellious against the King of heaven, he that rides upon the wings of the wind pursues him with the sharp sword of justice. "Vengeance is mine; I will repay, saith the Lord." But when, in dust and ashes, the sinner repents, and implores mercy, the divine hand is

stayed, wrath is appeased, and the humbled soul goes in peace. Let us, then, acquire humility. Let us regard our own sinfulness and unworthiness of any blessing. Let us plead for the divine pardon. Let us be thankful for the least heavenly favor. Let us work for our fellows until we stand "awe-struck before the immensity of what there is to do." Let us study the mind of Christ until a sense of his perfection makes us sensible of our own imperfection. Above all, let us cast ourselves at the foot-stool of his grace, and there abide until the gentle and authoritative mandate thrills us, "It is enough; come up higher!" "Humble yourselves under the mighty hand of God, that he may exalt you in due time."

THE BIBLE AND ITS STUDY.

In Westminster Abbey, nameless and dateless, the following wise observations respecting the Bible were found:

"The Bible contains everything needful to be known or done. "It gives instruction to a Senate, authority and directions to a magistrate.

"It cautions a witness, requires an impartial verdict of a jury, and furnishes the judge with his sentence.

"It sets the husband as the lord of his household, and wife as mistress of the table-tells him how to rule and how to manage.

"It entails honor to parents, and enjoins obedience to children. "It prescribes and limits the sway of the sovereign, the rule of the ruler, and the authority of the master; commands the subjects to honor and the servant to obey, and the blessings and the protection of the Almighty to all that walk by this rule.

"It gives directions for weddings and burials.

"It promises food and raiment, and limits the use of both.

"It points out a faithful and eternal guardian to the departing husband and father; tells him with whom to leave his fatherless children, and whom his widow is to trust-and promises a father to the former, and a husband to the latter. It teaches a man to set his house in order, and how to make his will; it appoints a dowry for his wife, and entails the rights of the first-born, and shows how the young branches shall be left.