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founded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord. Job xlii. 6. I abhor myself, and repent in dust and ashes.

As we would therefore make the holy scriptures our rule, in judging of the nature of true religion, and judging of our own religious qualifications and state; it concerns us greatly to look at this humiliation, as one of the most essential things pertaining to true Christianity. This is the principal part of the great Christian duty of self-denial. That duty consists in two things, viz. first, In a man's denying his worldly inclinations, and in forsaking and renouncing all worldly objects and enjoyments; and, secondly, In denying his natural self-exaltation, and renouncing his own dignity and glory, and in being emptied of himself; so that he does freely, and from his very heart, as it were renounce, and annihilate himself. Thus the Christian doth in evangelical humiliation. The latter is the greatest and most difficult part of self-denial: although they always go together, and one never truly is, where the other is not; yet natural men can come much nearer to the former than the latter. Many Anchorites and Recluses have abandoned (though without any true mortification), the wealth, and pleasures, and common enjoyments of the world, who were far from renouncing their own dignity and righteousness. They never denied themselves for Christ, but only sold one lust to feed another, sold a beastly lust to pamper a devilish one; and so were never the better, but their latter end was worse than their beginning. They turned out one black devil to let in seven whites worse than the first, though of a fairer countenance. It is inexpressible, and almost inconceivable, how strong a self-righteous, self-exalting disposition is naturally in man. What will he not do and suffer, to feed and gratify it? What lengths have been gone in a seeming self-denial in other respects, by Essenes and Pharisees, among the Jews; by Papists, many sects of heretics, and enthusiasts, among professing Christians; by many Mahometans; by Pythagorean philosophers, and others, among the Heathen; and all to do sacrifice to this Moloch of spiritual pride or self-righteousness; and that they may have something wherein to exalt themselves before God, and above their fellow-creatures?

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Calvin, in his Institutions, Book II. chap. 2. § 11. says, "I was always exceedingly pleased with that saying of Chrysostom, The foundation of our philosophy is humility;' and yet more pleased with that of Augustine, As,' says he, the rhetorician being asked, what was the first thing in the rules of eloquence, he answered, Pronunciation; what was the second, pronunciation; what was the third, still he answered, pronunciation. So if you should ask me concerning the precepts of the Christian religion, I would answer, firstly, secoudly, and thirdly, and for ever, Humility.

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Real humiliation is what all the most glorious hypocrites, who make the most splendid shew of mortification to the world, and high religious affection, grossly fail in. Were it not that this is so much insisted on in scripture, as a most essential thing in true grace; one would be tempted to think that many of the heathen philosophers were truly gracious, in whom so bright an appearance of many virtues, and also great illuminations, and inward fervours and elevations of mind, as though they were truly the subjects of divine illapses and heavenly communications*. It is true, that many hypocrites make great pretences to humility, as well as other graces; and very often there is nothing whatsoever of which they make a higher profession. They endeavour to make a great shew of humility in speech and behaviour; but they commonly make bungling work of it, though glorious work in their own eyes. They cannot find out what a humble speech and behaviour is, or how to speak and act so that there may indeed be a savour of Christian humility in what they say and do: that sweet humble air and mien is beyond their art, being not led by the Spirit, or naturally guided to a behaviour becoming holy humility, by the vigour of a lowly spirit within them. therefore they have no other way, many of them, but to be much in declaring that they are humble, and telling how they were humbled to the dust at such and such times, and abounding in very bad expressions about themselves; such as, I am the least of all saints, I am a poor vile creature, I am not worthy of the least mercy, or that God should look upon me! Oh, I have a dreadful wicked heart! my heart is worse than the devil! Oh,

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"Albeit the Pythagoreans were thus famous for Judaic mysterious wisdom, and many moral, as well as natural accomplishments; yet were they not exempt from boasting and pride; which was indeed a vice most epidemic, and as it were congenial, among all the philosophers; but in a more particular manner, among the Pythagoreans. So Hornius Hist. Philosoph. L. 3. chap. II. The manners of the Pythagoreans were not free from boasting. They were all ПEPJAUTOMOTOJ, such as abounded in the sense and commendation of their own excellen. cies, and boasting even almost to the degree of immodesty and impudence, as great Heinsius ad Horat. has rightly observed.' Thus indeed does proud na. ture delight to walk in the sparks of its own fire. And although many of these old philosophers could, by the strength of their own lights and heats, together with some common elevations and raisures of spirit, (peradventure from a more than ordinary, though not special and saving assistance of the Spirit), abandon many grosser vices; yet they were all deeply immersed in that miserable cursed abyss of spiritual pride: so that all their natural, and moral, and philosophic attainments, did feed, nourish, strengthen, and render most inveterate, this hellbred pest of their hearts. Yea, those of them that seemed most modest, as the Academics, who professed they knew nothing, and the Cynics, who greatly decried, both in words and habits, the pride of others, yet even they abounded in the most notorious and visible pride. So conuatural and morally essential to corrupt nature is this envenomed root, fountain, and plague of spiritual pride; especially where there is any natural, moral, or philosophic excellence to feed the Whence Austin rightly judged all these philosophic virtues to be but splendid sins." Gales's Court of the Gentiles, Part II. B. ii. chap. 10. § 17.

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this cursed heart of mine, &c. Such expressions are very often used, not with a heart broken, not with spiritual mourning, not with the tears of her that washed Jesus' feet with her tears, not as remembering and being confounded, and never opening their mouth more because of their shame, when God is pacified, (Ezek. xvi. 63.) but with a light air, with smiles in the countenance, or with a pharisaical affectation. We must believe

that they are thus humble, and see themselves so vile, upon the credit of their say so; for nothing appears in them of any savour of humility, in the manner of their deportment and deeds. There are many full of expressions of their own vileness, who yet expect to be looked upon as eminent and bright saints by others, as their due; and it is dangerous for any, so much as to hint the contrary, or to carry it towards them any otherwise, than as if we looked upon them some of the chief of Christians. Many are much in exclaiming against their wicked hearts, their great short-comings, and unprofitableness, and in speaking as though they looked on themselves as the meanest of the saints; who yet, if a minister should seriously tell them the same things in private, and should signify, that he feared they were very low and weak Christians-and thought they had reason solemnly to consider of their great barrenness and unprofitableness, and falling so much short of many others-it would be more than they could digest; they would think themselves highly injured; and there would be danger of a rooted prejudice in them against such a minister.

Some are abundant in talking against legal doctrines, legal preaching, and a legal spirit, who do but little understand the thing they talk against. A legal spirit is a more subtle thing than they imagine, it is too subtle for them. It lurks, and operates, and prevails in their hearts, and they are most notoriously guilty of it, at the same time, when they are inveighing against it. So far as man is not emptied of himself, and of his own righteousness and goodness, in whatever form or shape, so far he is of a legal spirit. A spirit of pride of a man's own righteousness, morality, holiness, affection, experience, faith, humiliation, or any goodness whatsoever, is a legal spirit. It was no pride in Adam before the fall, to be of a legal spirit; because of his circumstances, he might seek acceptance by his own righteousness. But a legal spirit in a fallen sinful creature, can be nothing but spiritual pride; and reciprocally, a spiritually proud spirit is a legal spirit. There is no man living lifted up with a conceit of his own experiences and discoveries, and upon the account of them glisters in his own eyes, but what trusts in his experiences, and makes a righteousness of them. However he may use humble terms, and speak of his experiences as of the great things God has done

for him, and it may be calls upon others to glorify God for them; yet he that is proud of his experiences, arrogates something to himself, as though his experiences were some dignity of his. And if he looks on them as his own dignity, he necessarily thinks that God looks on them so too; for he necessarily thinks his own opinion of them to be true, and consequently judges that God looks on them as he does; and so unavoidably imagines that God looks on his experiences as a dignity in him, as he looks on them himself; and that he glisters as much in God's eyes, as he does in his own. And thus he trusts in what is inherent in him, to make him shine in God's sight, and recommend him to God. With this encouragement he goes before God in prayer; this makes him to expect much; to think that Christ loves him, and that he is willing to clothe him with his righteousness; because he supposes that he is taken with his experiences and graces. And this is a high degree of living on his own righteousness; and such persons are in the high road to hell. Poor deluded wretches, who think they look so glistering in God's eyes, when they are a smoke in his nose, and are many of them more odious to him, than the most impure beast in Sodom, that makes no pretence to religion! To do as these do, is to live upon experiences, according to the true notion of it: and not to do as those who only make use of spiritual experiences as evidences of a state of grace, and in that way receive hope and comfort from them.

There is a sort of men, who indeed abundantly cry down works, and cry up faith in opposition to works, and set up themselves very much as evangelical persons, in opposition to those that are of a legal spirit, and make a fair shew of advancing Christ and the gospel, and the way of free grace; who are indeed some of the greatest enemies to the gospelway of free grace and the most dangerous opposers of pure humble Christianity*.

There is a pretended great humiliation, being dead to the law, and emptied of self, which is one of the most elated things in the

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"Take not every opinion and doctrine from men or angels, that bears a fair shew of advancing Christ; for they may be but the fruits of evangelical hypocrisy and deceit; that being deceived themselves, may deceive others too; Matt. vii 15. Beware of them that come in sheep's clothing;' in the innocency, purity, and meckness of Christ and his people; but inwardly are wolves, prond, cruel, censorious, speaking evil of what they know not. By their fruits ye shall know them.' Do not think, beloved, that Satan will not seek to send delusions among us. And do you think these delusions will come out of the Popish pack, whose inventions smell above ground here? No, he must come, and will come with more evangelical fine-spun devices. It is a rule observed amongst Jesuits, to this day, if they would conquer religion by subtlety, never oppose religion with a cross religion; but set it against itself. So oppose the gospel by the gospel. And look, as churches pleading for works, had new invented devised works; so when faith is preached, men will have their new inventions of faith. I speak not this against the doctrine of faith, where it is preached; but am glad of it; not that I would have meu content the selves with every form of faith; for I believe that most men's faith needs confirming or trying. But I speak to prevent danger on that hand." (Shepard's Parable, Part 1. p. 122.)

world. Some there are, who have made great profession of experience of a thorough work of the law on their own hearts, and of being brought fully off from works whose conversation has savoured most of a self-righteous spirit, of any that ever I had opportunity to observe. Some, who think themselves quite emptied of themselves, confident that they are abased in the dust, are full as they can hold with the glory of their own humility, and lifted up to heaven with an high opinion of their abasement. Their humility is a swelling, self-conceited, confident, showy, noisy, assuming humility. It seems to be the nature of spiritual pride to make men conceited and ostentatious of their humility. This appears in that first-born of pride, among the children of men, that would be called his holiness, even the man of sin, that exalts himself above all that is called God or is worshipped; he styles himself servant of servants; and to make a shew of humility, washes the feet of a number of poor men at his inauguration.

For persons to be truly emptied of themselves, poor in spirit, and broken in heart, is quite another thing, and has other effects, than many imagine. It is astonishing how greatly many are deceived about themselves as to this matter, imagining themselves most humble, when they are most proud, and their behaviour is really the most haughty. The deceitfulness of the heart of man appears in no one thing so much, as this of spiritual pride and self-righteousness. The subtlety of Satan appears in its height, in his managing of persons with respect to this sin. And perhaps one reason may be, that here he has most experience: he knows the way of its coming in; he is acquainted with the secret springs of it; it was his own sin.-Experience gives vast advantage in leading souls, either to good or evil.

But though spiritual pride be so subtle and secret an iniquity, and commonly appears under a pretext of great humility; yet there are two things by which it may (perhaps universally and surely) be discovered and distinguished.

The first is this; he that is under the prevalence of this distemper, is apt to think highly of his attainments in religion, as comparing himself with others. It is natural for him to fall into that thought of himself, that he is an eminent saint, that he is very high amongst the saints, and has distinguishingly good and great experiences. That is the secret language of his heart, Luke xxviii. 11. God, I thank thee that I am not as other men. And Is. lxv. 5. I am holier than thou. Hence such are apt to put themselves forward among God's people, and as it were to take a high seat among them, as if there was no doubt of it but it belonged to them. They, as it were, naturally do that which Christ condemns, Luke xiv. 7. &c. take the highest room. This they do, by being forward to take upon them the place and business of the

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