that binds sheaves his bosom. Neither does he put too high estimate on these excellencies, real or sup posed, which he is possessed of. His natural accomplishments; his civil distinctions; his religious priviliges and attainments; all these he counts as loss and dung. Or, shall we say, he denies his natural, his civil, and his religious self? He thinks not too highly of himself. For his natural accomplishments, as the elegant proportion of his body, or the sprightliness of his mind; all these, he knows, are the gifts of Heaven; and but of small account, when compared with the more excellent qualities of pure and undefiled religion. Nor for his civil distinctions. These he knows are still more foreign to him, being mere external adjuncts, and cannot add one cubit to his stature.-Nor for his religious attainments. He thinks it not expedient for him to glory, though he could come to visions and revelations of the Lord. Far less can he value himself, with the vaunting Israelites, on his churchprivileges, crying out, "the law, the law; the temple "of the Lord;" and, "we have Abraham for our fa"ther."

Let us now see how he stands affected to self-gratification. Those darling lusts, which seemed as much a part of himself as his right hand, his right foot, or his right eye, he is taught to deny by the grace of God, which bringeth salvation. He is not only willing to abridge himself of sinful pleasures, but upon occasion to forego his lawful comforts. To part with his worldly riches, for they are not his main treasure; with his worldly reputation, for it is not his chief hon

or.

Even the religious and holy desires of the new creature he may sometimes be called to moderate. Though his heart should sicken at the thought, yet must he consent to the defering of his hopes. If Christ says, touch me not, then must, he be all submission. Tarry here a while longer in your state of absence from the Lord :" he acquiesces, though it were far better to depart. Pure are his pleasures, exalted are his honors, high are his revenues; whilst, that he may

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please God, he pleaseth not himself. For, while he loses himself in God, he finds himself again to infinite advantage.

Thy glorious pattern, O self-denying Savior, he principally regards, who, for our good and advantage, pleased not thyself; who subjected to thy heavenly Father thy human will, in drinking the bitter cup. A far more illustrious axample of self-denial than that of thy most eminent apostle, who pleased not himself, but all men in all things, not seeking his own profit, but the profit of many. What he only wished for, thou didst actually undergo, when thou wast accursed for thy brethrens sake, according to the flesh. It is thine, O humble Savior, to cast this mighty idol self down from her seat, and utterly abolish it in our souls. Thy hea venly doctrine, though far from flattering the lusts of men, yet is not rigorous and severe, even when thou sayest, if any man will come after me, let him deny himself. For what thou requirest of us, thou workest also in us, and goest before us by thy own encouraging example. For this end thou laidst down thy life, "that they which live might not live unto themselves, but unto him that died for us.'

ON HUMILITY.

HUMILITY consists in a low opinion of one's self, and in a contempt of vain glory. He that shines with this noble grace, is a person whose high imaginations have been cast down; not by the force of moral precepts, but by the mighty weapons of the christian warfare. Once he thought he was something, now he sees that he is nothing. Once he was desirous that other men should think highly of him, and he loved to have the preeminence; but now he can, in some sincerity, say, with the royal Psalmist, "Mine heart is not haughty, neither are mine eyes lofty. I have be"haved and quieted myself as a child weaned of his

mother. My soul is even as a weaned child." Shall we describe him in relation to his neighbor, and to his God?.

In relation to his neighbor, he thinks more meanly of himself than of others, or than others think of him; and he never abhors himself more than when he is most highly applauded. His Savior was meek and lowly, when the multitudes were crying, hosanna. If you reprove him, he esteems it not an insult, but a kindness; and is not ashamed to own that he was in fault, or error. Talk to the praise of another before him, and he is not disgusted, as though himself were rivalled and eclipsed. You tell him that some person of note has been left to fall, and be a scandal to religion; is he puffed up on this account? Nay; he ra ther mourns, and adores the freedom of restraining grace towards himself. You inform him of some, who, instead of praising him, revile and calumniate him; but he is before-hand with his reproachers; for he has more ill things to lay to his charge than these you mention, which makes him as a deaf man, in whose mouth are no reproofs. His rest is no more wounded than a dead man's would be, by thrusting a spear into his side. The contempt of bad men does not deter him from, nor the applause of good men incite him to the discharging of religious duties. He loves his neighbor, not in proportion to the regard his neighbor expresses to him, but in proportion to his real worth. If he talks at any time in a humble strain about himself, he is not laying snares for your applause. His humble acknowledgments are not empty words, like the Dei gratia which the proudest kings will write upon their coins; or like the pope's subscription to his haughty bulls, a servant of the servants of God; but he speaks the genuine sentiments of his heart, and from the bottom of his very soul. If he is obliged at any time to vindicate his character from un just asper

* By the grace of God.

sions, it is with the greatest reluctance, and is afraid lest he be talking like a fool. If he compares himself with sinners, he is ready to think himself the chiefest of them; if with saints, he apprehends that he is the least of them all. He sees some excellency about the meanest of his fellow-christians in which himself is surpassed. His eyes are full of his own wants, and the perfections of other men.

In relation to God, how does he behave himself? He thinks that the blessings he receives from God are above, and the afflictions which God lays upon him are beneath his deserts. As to the former, he cries, I am not worthy of the least of all thy mercies. As to the fatter, he acknowledges, thou hast punished me less than mine iniquity deserves. If he sins against God, he takes the blame to himself; but if he does any good, be gives God the praise. I labored; yet not I. Not unto us, not unto us; but unto thy name give glory.

Instructed by this noble grace, he willingly sub. mits his proud reason to heavenly revelation; and re fuses not to admit for true, those tremendous mysteries which far transcend his natural comprehension. But chiefly, being persuaded of the vast imperfection of his own righteousness, that his goodness extends not unto God; that he is but an unprofitable servant, and a great deal worse, he despairs of himself, flies to the mercy, and submits unto the righteousness of God, as the sole ground of his pardon and acceptance. He cannot dig, he cannot work for life; for he is a maimed beggar; but to beg he is not ashamed.

This is that distinguished character of christian humility, to which the highest moralist can produce no claim; nor can ever expect to arrive at, by all the precepts of philosophy. O blessed is that man, who is endowed with this humble spirit! Humility, thou first of graces; thou leading ornament of every noble creature; without whom the most glorious accomplishments are eclipsed into disgrace; with whom the most. ordinary and mean qualifications are heightened into glory who should not love thy comely features? and

what tongue should be silent in thy praises? Thou art the holy ornament of angels, who, in the awful presence of their Maker, cover their faces with their wings, and with their wings they cover their hands,‹ when employed in services of love to man.

The saints in every age have gloried in thee, as a most distinguishing ingredient in their character; and according to their eminency, has been their measure of humility. The high and lofty One, who inhabits eternity, and will not give his glory to another, when from his high and holy place he views men and their works, he turns away disdainful from the pompous palaces of mighty kings, the courts of popes and sultans, and throws a favorable glance toward the humble cottage of him in whose heart thou dwellest.

But above all, to recommend thy heavenly charms, the Son of God disdained not the form of a servant, the humble manger, the ignominious cross, the gloomy sepulchre. O let not man be proud, when God was so humble! Begone from my heart, all selfelating thoughts; hence my ambitious desires. But come holy humility, with all thy amiable train, and fix thy residence in my soul; predominate in my affections. Holy Spirit, make all her enemies her footstool; and teach me to despise myself, except on ac count of my rational and immortal nature, to spurn under my feet all vain glory, and to pursue the honor that cometh from God only.

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ON MEEKNESS.

THE meek christian is one who has learned, at the school of Jesus Christ, to restrain unlawful anger, and to moderate lawful resentment. If he is endued with what is commonly called a good natural temper, he exercises this good temper from christian motives; such as, the pardoning love of God, the command of the law, the example of Jesus Christ, who was meek