to put forth itself to view. Those who have it, are apt to be much in speaking of their humiliations, setting them forth in high terms, and making a great outward shew of humility, in affected looks, gestures, manner of speech, meanness of apparel, or some affected singularity. So it was of old with the false prophets, Zech. xiii, 4, so it was with the hypocritical Jews, Is. lvii. 5. and so Christ tells us it was with the Pharisees, Matth. vi. 16. But it is contrariwise with true humility; they who have it, are not apt to display their eloquence in setting it forth, or to speak of the degree of their abasement in strong terms*. It does not affect to shew itself in any singular meanness either of apparel, or way of living; agreeable to what is implied in Matth. vi. 17. But thou, when thou fastest, anoint thine head, and wash thy face. Col. ii. 23. Which things have indeed a shew of wisdom in willworship and humility, and neglecting of the body. Nor is true humility a noisy thing; it is not loud and boisterous. The scripture represents it as of a contrary nature. Abab, when he had a visible humility, a resemblance of true humility, went softly, 1 Kings, xxi. 27. A penitent, in the exercise of true humiliation, is represented as still and silent, Lam. iii. 28. He sitteth alone and keepeth silence, because he hath borne it upon him. And silence is mentioned as what attends humility; Prov. xxx. 32. If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth.

Thus I have particularly and largely shewn the nature of that true humility which attends holy affections, as it appears in its tendency to cause persons to think meanly of their attainments in religion, compared with the attainments of others, and particularly, of their attainments in humility: and have shewn the contrary tendency of spiritual pride, to dispose persons to think their attainments in these respects to be great. I have insisted the longer on this, because I think it a matter of great importance, as it affords a certain distinction between true and counterfeit humility; and also as this disposition of hypocrites-whereby they look on themselves as better than others-is what God has declared to be very hateful to him, a smoke in his nose, and a fire that burneth all the day, Is. lxv. 5. It is mentioned as an instance of pride in the inhabitants of that holy city (as it was called) Jerusalem, that they esteemed themselves far better than the people

of Sodom; Ezek. xvi. 36. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride.

Let not the reader slightly pass over these things in application to himself. When you imagine, reader, that it is a bad sign for a person to be apt to think himself a better saint than others, take heed lest there arise a blinding prejudice in your own favour. There will probably be need of great strictness of selfexamination, in order to determine whether it be so with you. If you conclude thus, It seems to me, none are so bad as I. Do not let the matter pass off so; but examine again, whether or no you do not think yourself better than others on this very account, because you imagine you think so meanly of yourself. Have not you a high opinion of this humility? If you answer, No; I have not a high opinion of my humility; it seems to me I am as proud as the devil: examine again, whether self-conceit do not rise up under this cover; whether on this very account-that you think yourself as proud as the devil-you do not think yourself to be very humble.

From this opposition between the nature of a true, and of a counterfeit humility, as to the esteem that the subjects of them have of themselves, arises a manifold contrariety of temper and behaviour. A truly humble person, having such a mean opinion of his righteousness and holiness, is poor in spirit. For a person to be poor in spirit, is to be in his own sense and apprehension poor, as to what is in him, and to be of an answerable disposition. Therefore a truly humble person, especially one eminently humble, naturally behaves himself in many respects as a poor man. The poor useth entreaties, but the rich answereth roughly. A poor man is not disposed to quick and high resentment when he is among the rich. He is apt to yield to others, for he knows others are above him; nor is he stiff and self-willed. He is patient with hard fare, expects no other than to be despised, and takes it patiently. He does not take it heinously that he is overlooked, and but little regarded; but is prepared to be in a low place; readily honours his superiors, and takes reproofs quietly. He easily yields to be taught, and does not claim much to his understanding and judgment; he is not over nice or humoursome, and has his spirit subdued to hard things; he is not assuming, nor apt to take much upon him, but it is natural for him to be subject to others. Thus it is with the humble Christian. Humility is (as the great MASTRICHT expresses it) a kind of holy pusillanimity. A man that is very poor is a beggar; so is he that is poor in spirit. This constitutes a great difference between those affections that are gracious, and those that are false: under the former, the person continues still a poor beggar at God's gates, exceeding empty and needy; but the latter make men appear to themselves rich, and increased with goods, and not very necessitous; they have a great stock in their own imagination for their subsistence*.

A poor man is modest in his speech and behaviour; much more, and more certainly and universally, is one that is poor in spirit, humble and modest in his behaviour amongst men. It is in vain for any to pretend that they are humble, and as little children before God, when they are haughty, assuming, and impudent in their behaviour amongst men. The apostle informs us, that the design of the gospel is to cut off all glorying, not only before God, but also before men, Rom. iv. 1, 2. Some pretend to great humiliation, while yet they are very haughty, audacious and assuming in their external appearance and behaviour: but they ought to consider those scriptures, Psal. cxxxi. 1. Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Prov. vi. 16, 17. These six things doth the Lord hate: yea, seven are an abomination unto him: a proud look, &c. -Chap. xxi. 4. An high look, and a proud heart, are sin. Psal. xviii. 27. Thou wilt bring down high looks. And Psal. ci. 5. Him that hath an high look, and a proud heart, I will not suffer. 1 Cor. xiii. 4. Charity vaunteth not itself, doth not behave itself unseemly. There is a certain amiable modesty and fear that belongs to a Christian behaviour among men, arising from humility, of which the scripture often speaks; 1 Pet. iii. 15. Be ready to give an answer to every man that asketh you, with meekness and fear. Rom. xiii. 7. Fear to whom fear. 2 Cor. vii. 15. Whilst he remembereth the obedience of you all, how with fear and trembling you received him. Eph. vi. 5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling. 1 Pet. ii. 18. Servants, of Sodom; Ezek. xvi. 36. For thy sister Sodom was not mentioned by thy mouth in the day of thy pride.

Let not the reader slightly pass over these things in application to himself. When you imagine, reader, that it is a bad sign for a person to be apt to think himself a better saint than others, take heed lest there arise a blinding prejudice in your own favour. There will probably be need of great strictness of selfexamination, in order to determine whether it be so with you. If you conclude thus, It seems to me, none are so bad as I. Do not let the matter pass off so; but examine again, whether or no you do not think yourself better than others on this very account, because you imagine you think so meanly of yourself. Have not you a high opinion of this humility? If you answer, No; I have not a high opinion of my humility; it seems to me I am as proud as the devil: examine again, whether self-conceit do not rise up under this cover; whether on this very account that you think yourself as proud as the devil-you do not think yourself to be very humble.

From this opposition between the nature of a true, and of a counterfeit humility, as to the esteem that the subjects of them have of themselves, arises a manifold contrariety of temper and behaviour. A truly humble person, having such a mean opinion of his righteousness and holiness, is poor in spirit. For a person to be poor in spirit, is to be in his own sense and apprehension poor, as to what is in him, and to be of an answerable disposition. Therefore a truly humble person, especially one eminently humble, naturally behaves himself in many respects as a poor man. The poor useth entreaties, but the rich answereth roughly. A poor man is not disposed to quick and high resentment when he is among the rich. He is apt to yield to others, for he knows others are above him; nor is he stiff and self-willed. He is patient with hard fare, expects no other than to be despised, and takes it patiently. He does not take it heinously that he is overlooked, and but little regarded; but is prepared to be in a low place; readily honours his superiors, and takes reproofs quietly. He easily yields to be taught, and does not claim much to his understanding and judgment; he is not over nice or humoursome, and has his spirit subdued to hard things; he is not assuming, nor apt to take much upon him, but it is natural for him to be subject to others. Thus it is with the humble Christian. Humility is (as the great MASTRICHT expresses it) a kind of holy pusillanimity. A man that is very poor is a beggar; so is he that is poor in spirit. This constitutes a great difference between those affections that are gracious, and those that are false: under the former, the person continues still a poor beggar at God's gates, exceeding empty and needy; but the latter make men appear to themselves rich, and increased with goods, and not very necessitous; they have a great stock in their own imagination for their subsistence*.

A poor man is modest in his speech and behaviour; much more, and more certainly and universally, is one that is poor in spirit, humble and modest in his behaviour amongst men. It is in vain for any to pretend that they are humble, and as little children before God, when they are haughty, assuming, and impudent in their behaviour amongst men. The apostle informs us, that the design of the gospel is to cut off all glorying, not only before God, but also before men, Rom. iv. 1, 2. Some pretend to great humiliation, while yet they are very haughty, audacious and assuming in their external appearance and behaviour: but they ought to consider those scriptures, Psal. cxxxi. 1. Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Prov. vi. 16, 17. These six things doth the Lord hate: yea, seven are an abomination unto him: a proud look, &c. -Chap. xxi. 4. An high look, and a proud heart, are sin. Psal. xviii. 27. Thou wilt bring down high looks. And Psal.ci. 5. Him that hath an high look, and a proud heart, I will not suffer. 1 Cor. xiii. 4. Charity vaunteth not itself, doth not behave itself unseemly. There is a certain amiable modesty and fear that belongs to a Christian behaviour among men, arising from humility, of which the scripture often speaks; 1 Pet. iii. 15. Be ready to give an answer to every man that asketh you, with meekness and fear. Rom. xiii. 7. Fear to whom fear. 2 Cor. vii. 15. Whilst he remembereth the obedience of you all, how with fear and trembling you received him. Eph. vi. 5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling. 1 Pet. ii. 18. Servants,