bortation in 1 Tim. vi. 1, 2. Let as many servants as are under the yoke, count their own masters worthy of all honour; that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them because they are brethren: but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. To the above may be added, privileges and advantages, which, though of a worldly nature, are accidentally attached to religion. The circumstance of being of a party, or denomination, which has the sanction of authority, or the greatest numbers, or people of the greatest opulence and respectability, belonging to it, is frequently known to furnish occasion to spiritual pride. What airs have some men assumed on account of their religion happening to to be established by law, and what an outcry have they made against schism, as though the true church and the true religion were to be known by human legislation; not considering that the same legislature establishes different forms of religion in different parts of the empire; and that Episcopalians, therefore, are no less schismatical in Scotland, than Presbyterians and other Dissenters in England. What airs also have some men assumed among Dissenters, on account of their denomination, or the congregation where they have attended, being distinguished for its opulence; as if, since the times of our Saviour and his apostles, things were turned upside down, and that which was then a matter of no account was now become all in all. Even where persons are of the same denomination, the mere ⚫ circumstance of a regular and strict adherence to its rules, though of little or no importance, becomes the occasion of a sort of spiritual pride. We have heard much of the regular Clergy, and af the regular Dissenters too, who each value themselves, and despise others whom they consider as irregular, though, in many instances, they be men whose worth is superior to their own. Nor is this spirit apparent on one side only. If some are lifted up by being of that party which has the greatest number, others are no less so in being of that which has the smallest. To despise the multitude, and to picque themselves on being among the discerning few, is common with men who have nothing better on which to ground their self-esteem. Pride will also find footing to support it in being irregular, as well as regular. The contempt with which some affect to treat all forms and rules, and those who adhere to them, is far from being to their honour, and bears too near a resemblance to the spirit of Diogenes, who trampled upon the pride of Plato, and that, as Plate told him, with greater pride. SECTION II. THE CAUSES OF SPIRITUAL PRIDE. THE operations of this principle may not only be traced by those things which furnish occasion for it, but by other things which have a direct and positive influence in producing it. The occasion and the cause must not be confounded. The one is the object upon which pride fastens, and which it perverts to its use; the other is the principle by which it is produced. The Apostle himself was in danger of being exhalted above measure, through the abundance of revelations that were given him: not that those revelations tended in their own nature to produce this effect; but, like all other good things, were capable of being abused through the remains of indwelling sin. To be the occasion of spiritual pride reflects no dishonour: but that which in its own nature causes it, must needs be false and pernicious. The principal sources of this overwhelming stream will be found among the dark mountains of error and delusion. It may not be in our power to determine, with certainty, whether the spiritual pride which we see in others originates in their religion, or operates notwithstanding it: but if we be only able to show that the former may possibly be the case, we shall at least furnish grounds for self-examination; and if withal it can be proved, that certain notions have a natural tendency to produce that very effect, which is manifest in the spirit of those who avow them, we shall thereby be able to judge, with some degree of satisfaction, what is true and false religion? That which worketh lowliness of mind is from above; but that which produceth selfcomplacency is assuredly from beneath. It requires also to be noticed, that these things may prevail in different degrees. The religion of some is wholly false; and spiritual pride compasseth them as doth a chain: that of others is partly so; and they are greatly affected by it: but the tendency is the same in both. Once more: It requires to be noticed, that the prevalence of true or false religion in individuals cannot be ascertained with certainty by the truth or falsehood of their professed creed. This may be true, and we, notwithstanding, be essentially erroneous; or, on the other hand, it may include much error, and yet the principles which really govern our spirit and conduct may be so different, that the truth may nevertheless be said to dwell in us. cases may, however, be considered as rare-a kind of exception from a general rule. Such It is a general truth, manifestly taught in the scriptures, that spiritual pride is fed by false religion. All the false teachers of whom they give an account were distinguished by this spirit. They loved to pray standing in the synagogues and in the corners of the streets, that they might be seen of men. -They loved the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi.— There was a certain man called Simon, who beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one.—I will come unto you shortly, and not know the speech of them that are puffed up but the power :for ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man exhalt himself, if a man smite you on the face. Let us not be desirous of vain-glory: if a man think himself to be something when he is nothing he deceiveth himself.—As many as desire to make a fair show in the flesh, constrain you to be eircumcised.-Beware lest any man spoil you through philosophy and vain deceit, after the rudiments of the world, and not after Christ.-Let no man beguile you of your reward of a voluntary humility, and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.—Presumptuous are they, self-willed, they are not afraid to speak evil of -- |