behavior 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 neighbor'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. 13: 4,) with the hypocritical Jews, (Isaiah, 57: 9,) and with the Pharisees in particular. Matt. 6 : 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. 6 : 17. "Which things have indeed a show of wisdom in will-worship and humility." Col. 2:23. 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. 3: 28. "If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth." Prov. 30: 32.

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 favor; and there may perhaps be need of great strictness of self-exami

nation, 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 account. 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; selfexaltation may rest under this covering, and you may think yourself very humble, because, as you imagine, you think yourself very proud.

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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 self-willed; 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 honors 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, and having need of nothing.

A poor man is modest in his language and his behavior; 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 genera. behavior he is haughty, assuming, and imperious.

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The apostle informs us that the design of the Gospe is to exclude all glorying, not only before God, but also before men. Rom. 4: 1, 2. Some persons make great pretentions to humility, who are very haughty and assuming in their behavior: they ought sider the following passages of Scripture: "These six things doth the Lord hate; yea, seven are an abomination to him; a proud look," &c. Prov. 6:16, 17. "Him that hath a high look, and a proud heart, will not suffer." Psalm 101 5. The Scriptures speak of a kind of amiable modesty, arising from humility, which adorns the Christian character: "Be ready to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." 1 Pet. 3:15. "With fear and trembling you received him.” 2 Cor. 7: 15. In this respect a Christian is like a little child, diffident and modest.

The same spirit will dispose a Christian to honor all men. A humble believer is not only disposed to show respect to the saints, but to others also, as far as he can without giving countenance to their sins. Thus Abraham, the great pattern of believers, honored the children of Heth: "And Abraham bowed himself down before the people of the land." Gen. 23 : 12. This was a remarkable instance of humble behavicr toward those whom Abraham knew to be accursed, and from among whom, therefore, he would by no means suffer his servant to take a wife for his son. So Paul honored Festus: "I am not mad, most noble Festus." Acts, 26: 25. Christian humility will not only dispose us to honor those wicked men who are out of

the visible church, but also false brethren and persecutors. Jacob, having been wrestling all night with God, and having received the blessing of Jehovah, honored Esau, his false and persecuting brother: Jacob "bowed himself to the ground seven times, until he came near to his brother Esau.” Gen. 33 : 3. He called him lord, and commanded all his family to honor him in the

same manner.

Thus have I endeavored to describe, according to Scripture, the disposition and behavior of one who is governed by a truly gracious humility. Now it is from such a disposition as this that all truly holy affections flow. True Christian love, both to God and to men, is a humble love; the desires of the saints, however earnest, are humble desires; their hope is a humble hope; and their joy, even when it is unspeakable and full of glory, is a humble joy. The real Christian under the influence of a spirit of humility, becomes more and more like a little child, and more and more disposed to universal lowliness of behavior.

VII. Gracious affections are attended by a change of nature or disposition.

According to what has been already shown, all gra cious affections arise from the understanding being spiritually enlightened as to the excellency and glory of divine things. But all spiritual discoveries are transforming, and not only produce a change in the present sensations and exercises of the soul, but in its moral state: "But we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." 2 Cor. 3 18. This power is peculiar to "the

Spirit of the Lord." Through the influence of other agents, our present feelings may be altered, but it is only by the gracious operations of the Creator that our nature can be changed. No discoveries or illuminations, but those which are supernatural and divine, will produce this effect.

The scriptures, speaking of conversion, use terms which strongly imply, or very clearly express a change of nature or disposition: they speak of our being born again; becoming new creatures; being renewed in the spirit of the mind; dying to sin, and living to righteousness; putting off the old man, and putting on the new man; of being grafted into a new stock; of being made partakers of the divine nature, &c.

If, therefore, there is no great and abiding change in persons who profess to have experienced the work of conversion, they are certainly deceived. Conversion, if we ought to give any credit to Scripture, is a universal change of disposition, a real turning of the soul from sin unto God. A man may be restrained from sin, before he is converted; but, having experienced that gracious change, he is not only restrained from sin, but made to hate it. If, therefore, the high affections of the supposed convert have so declined, that .ere is now no remarkable alteration in him, and he is in general under the prevailing influence of the same dispositions as before; if he appears as selfish and carnal, as lukewarm and anti-christian as ever; these circumstances afford such powerful evidence against him, that the finest story about experience that could possibly be told, would be regarded by the judicious Christian as possessing no value. For in Christ Jesus, neither circumcision, nor uncircumcision; neither a forward profession, nor a diffident one; neither a fine