below that dignity. The proud man compares his present abasement with that dignity which he conceives properly belongs to him, and the distance appears very great: hence it is that he admires his supposed humility. On the contrary, when he who is truly humbled is most abased, it does not appear to him that he is brought below his proper station, but rather that he is still above it: hence he is anxious that he may be more humbled. All that he conceives himself yet above his proper station, he calls pride; and therefore, in his view, it is his pride, and not his humility which appears great. Although he is now brought much lower than he used to be, his humiliation does not appear to him worthy of the name. He esteems

himself so infinitely mean, that, though he has come down to a much lower place than what he used to assume, he is yet vastly higher than what is proper for him. He has so mean an opinion of his own proper dignity, that all his self-abasement, when considered in relation to that dignity, and compared with it, appears very small indeed.

Our humility is to be judged of by the degree of our abasement, when contrasted with our obligation to that abasement; but he who is truly humble, never, in this point of view, thinks his humility great. His obligations to be abased appear so great, and his actual abasement so small, that he takes far greater notice of his pride than of his humility.

Every one who has been much conversant with persons under convictions of sin, well knows that those who are deeply convinced of sin, are not apt to think that they are so. And the reason is this, they judge of the degree of their convictions by their sense of guilt and pollution, compared with what they conceive to be the degree of their r

appears

sinfulness. It is no proof of deep convictions of guilt in some men to think themselves sinful beyond most others, because they really are so; and therefore a far slighter conviction may induce such individuals to form this conclusion, than would be required to produce a similar conviction in the minds of others. But he who is truly under deep convictions of sin, naturally thinks himself the chief of sinners. that he has greater cause to be sensible of guilt and pollation than others have; and therefore he ascribes his convictions, not to the greatness of his spiritual sensibility, but to the number and magnitude of his transgressions. It is natural for one who is under convictions of sin, to think himself one of the greatest of sinners in reality, and that he is such, very evidently; and the deeper his convictions are, the more will he feel of this persuasion. That he is the chief of sinners, appears to himself so obvious, that he believes very slight convictions only are requisite in order to perceive it. That man is under deep convictions, whose convictions are deep in comparison with his sins; but no man who is truly under deep convictions, thinks his convictions deep in comparison with his sins. For whoever does, of course thinks his sins small; and wherever this is the case, it is certain that convictions of sin are slight. And this in reality is the principal reason why persons, when under a work of spiritual humiliation, are not sensible of it at the time.

As it is with convictions of guilt, so it is with convictions of meanness, ignorance, inability, &c. In the exercise of evangelical humiliation, the believer is never disposed to regard his sense of his own meanness as great, because it never appears so to him, considering his obligation to abasement,

An eminent saint is not disposed to think himself eminent in any thing; all his experience and graces appear to him comparatively small, espe cially his humility. There is nothing belonging to his experience so much out of his sight as this grace. He is far more ready in discerning his pride than his humility: he easily discovers the former, but scarcely perceives the latter. On the contrary, the del led bypocrite under the influence of spiritual pride, is not sind to any thing, as to his pride; nor so quick-sighted to any thing, as to his apparent humility.

The humble Christian is more disposed to find fault with his own pride, than with that of others. He is disposed to put the best construction on the words and behaviour of others, as they regard this spirit, and to think none so proud as himself. But the proud hypocrite is quick at discerning the mote in his brother's eye, while he perceives nothing of the beam that is in his own eye. He is very often exclaiming against the pride of others, finding fault with their apparel and way of living; and is much more affected with his neighbour's ring or ribband, than with all the filthiness of his own heart.

In consequence of the disposition of hypocrites to think highly of their abasement, counterfeit humility is always forward to present itself to view. Those who possess apparent humility are inclined to boast of it, and to make an exhibition of it in some affected singularity. So it was with the false prophets of old, Zech. xiii. 4, with the hypocritical Jews, Isa. lvii. 9, and with the Pharisees in particular, Matt. vi. 16. But it is quite otherwise with real humility; those who are truly self-abased, make no display of their humility; nor do they at all affect singularity in dress or manner:

"But thou, when thou fastest, anoint thine head, and wash thy face," Matt. vi. 17. "Which things have indeed a show of wisdom in will-worship and humility," Col. ii. 23. Real humility is not noisy. A penitent, in the exercise of self-abasement, is represented as still and silent: "He sitteth alone, and keepeth silence," Lam. iii. 28. "If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth,” Prov. xxx. 32.

Thus have I been particular in describing the nature of that self-abasement which attends holy affections, as it leads persons to think meanly of their attainments, especially of their humility. I have also described the contrary tendency of spiritual pride. I have insisted the longer on this subject, because I regard it as a matter of great importance,--as pointing out a clear distinction between true and counterfeit humility.--This disposition of hypocrites to look upon themselves as better than others, is what God has declared to be very hateful to him: a smoke in his nose, Isa. lxv. 5. It is mentioned as showing the pride of the inhabitants of Jerusalem, that they esteemed themselves as far better than the people of Sodom: "For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,” Ezek. xvi. 56.

Reader, let these observations be applied to yourself. Though you admit it as a bad sign for a person to be apt to think himself better than others, there may still exist a strong prejudice in your own favour; and there may perhaps be need of great strictness of self-examination, in reference to your own state. If, on reading these observations, you are disposed to say, "It appears to me that none are so bad as I am," do not let the matter rest here, but examine again. Perhaps you think yourself better than others on this very ac

count. Have you not a high opinion of your humility? Perhaps you will reply to this," No, I have not a high opinion of my humility; it seems to me that I am as proud as Lucifer." Still, I say, examine again; self-exaltation may rest under this covering, and you may think yourself very humble, because, as you imagine, you think yourself very proud.

A truly humble person, having such a mean opinion of himself, is poor in spirit. He naturally behaves himself in many respects as a poor man : "The poor useth entreaties, but the rich answereth roughly." A poor man, in the company of the rich, is not resentful, not obstinate and selfwilled; he is content with mean fare, and as he expects to be despised, he endures such treatment patiently; he is not offended that he is overlooked, or but little regarded, and is always prepared to take the lowest place; he receives reproof with meekness, and readily honours others as better than himself; he is willing to be taught, and claims no deference for his own understanding and judgment; he is not fastidious, assuming, or disposed to take much upon himself.

A man who is very poor, is usually a mendicant; so is he who is poor in spirit, exceedingly needy, and a beggar continually at the gates of divine mercy. False affections lead persons to esteem themselves rich, increased in goods, having need of nothing.

A poor man is modest in his language, and his behaviour; a man, poor in spirit, is much more So. It is in vain for any person to pretend that he is humble, and as a little child before God, when in his general behaviour, he is haughty, assuming and imperious.

The Apostle informs us that the design of the

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