3dly, These considerations strongly urge us to entertain very humble apprehensions of our own character.

There is no passion which is more odious than pride: "The Lord hateth a proud look. Every one, that is proud in heart, is an abomination to the Lord." There is no passion more deceitful: "He, that trusteth in his own heart, is a fool." There is no passion more dangerous: "Pride goeth before destruction, and a haughty spirit before a fall." There is no passion, which creeps more insensibly into the mind; there is no passion more universal. At the same time, no passion so readily finds food every where, on which to nourish itself. We are proud of almost every thing within us, and without us, with which we have any connection; and it makes little difference whether it be an endowment or an attainment, an attribute or an accident. We are proud even of our native moral character; fitted, as one would think, to inspire no feelings, but those of humility. Almost all the persons, mentioned in the former part of this discourse, as experiencing the dreadful disappointment spoken of in the text, are distinguished for the species of pride which is commonly styled spiritual pride. No persons are in a higher degree spiritually proud, than the superstitious, and enthusiastic: the one, of the superiority which he derives from the exactness of his observances; the other, of the favour with which he believes himself to be regarded by his Maker. The speculative Christian prides himself in his knowledge of the Scriptures, and the ability with which he converses in religious subjects; the zealot, in his zeal for God; and the moralist in his reputation and blameless life. Self-righteousness is to all these men, a primary cause of their

ruin.

"Seest thou a man wise," that is righteous, "in his own conceit? there is morehope of a fool," that is of a wicked man, "than of him." The reason is obvious. The man, who feels himself to be a sinner, forms no expectations of being saved on account of his present character; but feels, of course, that a new and better one must be attained, before he can hope for salvation. The man, who is religious in his own conceit, will, on the contrary, be satisfied with his present character; and feel

ing secure of the favour of GOD, will seek for no other foundation of hope. The danger of this situation I need not explain. How different is the language of Scripture concerning the humble: "Thus saith the High and Lofty One, that inhabiteth eternity, 'I dwell in the high and holy place; yet to this man will I look; even to him, who is of a humble and contrite spirit; to revive the spirit of the humble, and to revive the spirit of the contrite."""GOD," saith St. James, "resisteth the proud, but giveth grace to the humble." "Before honour," saith Solomon, "is humility." "By humility are riches, honour, and life."

But the point, on which I would, here, especially insist, at the present time, is the dangerous nature of spiritual pride, and the absolute necessity of a humble spirit to our safety. It is impossi ble for God to accept him, who comes into his presence with the declaration: "GOD, I thank thee, that I am not as other men, extortioners, unjust, adulterers, or even as this Publican: I fast twice a week; I give tithes of all that I possess." The first step towards acceptance into the favour of this glorious and awful Being, is, to assume the spirit of the Publican; a spirit, prompting us to stand afar off; regarding it as presumption to lift up even our eyes unto heaven; disposing us to smite upon our breasts, and to say, "GOD be merciful to us sinners."

How preposterous is it for a being, born yesterday of the same dust with the worms, and destined soon to become their prey, and return again to the same dust, to be proud! How impious is it for a sinner to present this lofty character in the presence of God! How dangerous, to add this sin to all his other guilt; a sin, existing every moment, and always increasing; a sin which disturbed the peace of heaven, and ruined this world! It is impossible for the man of spiritual pride to know his character, or perceive his danger, until he assumes a new disposition. He has “ eyes, which see not; and ears, which hear not; and a heart, which cannot understand;" and, should he continue to exercise the same spirit, he will never be converted, nor healed.

4thly. These considerations powerfully compel us to exercise charitable thoughts towards others.

When we are indulging pride, and self-righteousness; when we are exalting ourselves, and regarding and treating others as objects of scorn, derision, and hatred; when we are branding them as heretics, and reprobates; when we are looking down on them as the dirt and scum of the universe; how profitable might be the remembrance, that these very men may hereafter "sit down in the kingdom of God, and we ourselves be thrust out! Who are we, that thus intruding into the seat of judgment, "condemn another man's servant?" and forget, that “to his own master he standeth, or falleth?" We are those, who are ourselves to be judged; whose cause is yet to be tried; whose character is yet to be settled; and whose reward is yet to be measured out. If they are Christians, our contempt and hatred of them, so long as they are indulged, will of course prevent us from becoming like them: if we are, they will prevent them from becoming like us.

There is perhaps no folly, and no sin, to which we are more prone, than to this. Nor is there any, to the existence, and operations of which we are more blind. It is always pleasant to prefer ourselves to others. That the preference is just, the pride, which creates it, does not permit us to entertain a doubt. The judgment is formed of course, and admitted with pleasure; and there is none to call it in question. Yet all men, though blind to this folly and sin in themselves, discern intuitively, that the decision, in most instances, is false; although in his own cause, each is sure that it is true.

The cause of this unreasonable and unhappy conduct lies not in the understanding, but in the heart. To the heart, therefore, must the remedy be applied, if we would hope for a cure. Should each one of us solemnly realize, that the very man whom he contemns and derides, may not improbably be admitted, with an open entrance, into the kingdom of GoD, and he himself be shut out forever; that the object of his scorn will, at the final day, be raised to immortal glory and immortal joy, and himself be driven, with supreme disgrace and woe, from the presence of his Judge; it would seem, that he could hardly fail to contract his

pride, lay his hand upon his mouth, and his mouth in the dust, and take his only safe and proper station, at the foot of the cross. Here he would make it his business to pray for others, and to judge himself.

This consideration may be eminently useful to Christians. Even they, it is not to be denied nor concealed, measuring themselves by themselves, and comparing themselves among themselves, are not always wise. Perhaps there is scarcely a precept, which respects our fellow-men, which Christians, ordinarily, find it more difficult to obey, than that, which requires us to esteem others better than ourselves. The precept, however, is in itself divinely wise; and was never obeyed without the most solid advantage. At the same time, its foundation is laid deep in facts. Every Christian, if not grossly unfaithful to himself, knows, incomparably better, his own unworthiness, than that of others. Hence he is furnished with complete proof, and proof which exists in no other case, that his own station ought, if he is rewarded according to his works, to be very low. Surely this consideration is more than enough to balance all those defects, whether real or imaginary, on the ground of which he forms uncharitable opinions of others; censures them with severity; and perhaps denies them a place in the favour of GOD. Surely his own sins will weigh more in the scale, which should determine the moral character, than the trifling peculiarities of the sect, class, or church, to which others may belong; or any differences in religious doctrine, which are not absolutely essential, or which do not involve in themselves plain and gross criminality. How many persons, of whom we have thought hardly, will make a brighter and better appearance than ourselves, at the great day!

Boerhaave, a man who rendered himself immortal by his talents and labours, and who, there is the best reason to believe, has become immortal in a far higher sense by his beneficence and piety, is reported to have said, when present at the execution of a criminal, "Perhaps that poor guilty wretch is, in the sight of GOD, less guilty than I am." How few persons, have we reason to believe, entertain such just views of the guilt of sin, and the

heinousness of their own sins, as this great and good man! By thus humbling himself, how highly is he exalted in the view of every person present. How greatly would pride and self-righteousness have lowered him in our estimation? How exact a counterpart is he of that first of all men, that greatest of the Apostles, who, after being endued with wonderful inspiration, after being caught up to the third heaven, after having converted half the known world, could say, "Unto me, who am the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ."

Imitate, then, I beseech you, these glorious examples. Make it your business, not to applaud, but to know, not to flatter, but to amend, yourselves. Open your eyes daily on your errors, and your sins; and labour earnestly, not to justify, but to renounce them. Remember always, that God will hereafter judge both you, and your fellow-men; and that "his judgment" will be " according to truth." Ask yourselves, day by day, how you will appear in his eye, and what sentence he will pronounce upon your conduct in this life; and remember, that you cannot obtain his favour, nor be received into his kingdom, unless you essentially resemble that glorious Redeemer, who, although " the brightness of the Father's glory, and the express image of his person," has declared his own character in these remarkable words, "I am meek, and lowly of heart,"