What then are we? were we underived, were we independent, yet our whole race, and the whole earth we tread on, is a trifle in the universe, that makes no figure in it, and would fcarce be mifssed out of it. But indeed the low existence that we have, and the little pre-eminences that belong to each of us in it, are not from ourselves, but owing to the bounty, and held by the pleasure, of another. All our natural powers and accomplishments are the work of his forming hand: all our outward advantages are appointed by his providence: all our improvements in goodness flow from his grace. Who then hath made thee to differ from another; and what haft thou, which thou didst not receive? Now if thou didst receive it; why doft thou glory, as if thou hadst not received it*? But a still more important confideration is, that we have received whatever we have, not as a gift to be used in the manner we please; but as a truft, to be employed for our own advancement in piety and virtue, for the benefit of our fellowcreatures, for the honour of our creator; to whom we must shortly render an account of our stewardship. The more hath been committed to us, the more we have to answer for: and not one of us is able to answer otherwise, than that in a greater degree or a less, (God grant it be not a very great one!) we have neglected our duty, committed fins, and abused every ta lent put into our hands. If then we will think of ourselves foberly, and as we ought to think, we have abundant cause to think with the utmost selfabasement: instead of unprofitable and misleading comparisons one with another, each to compare our own hearts and lives with God's holy laws: and being thence made sensible, how much we need his mercy, fubmissively to apply for it, in the method which he hath prescribed, through the merits of our blessed redeemer: taking his yoke upon us, and learning of bim to be meek, and lowly in heart; for so shall we find rest unto our fouls: being all fubject one to another, and clothed with humility'; for God refifteth the proud, but giveth grace to the humble‡. • Cor. iv. 7. † Matth. xi. 29.. 1 Pet. v. 5. 1 SER SERMON II. ON HUMILITY. : ROMANS xii. 3. For I fay, through the grace given unto me, to every man that is among you, not to think of himself more highly than be ought to think: but to think foberly, according as God hath dealt to every man the measure of faith. FACH of the virtues, which God requires us to practise, may be confidered, either as being feated in our hearts, or exerted in our behaviour. That which the text enjoins, taken in the first of these views, consists in forming a right judgement of our own qualifications, rank and circumstances. If any one hath already no more than a just opinion of these, he hath no need to lower it. But because we almost universally conceive too high notions of ourselves; condescending to entertain and act upon true and reasonable ones, hath acquired the name of humility or lowliness. And our obligation to be humble in heart comprehends the following particulars: That we never imagine ourselves to have any pre-eminences or accomplishments, that we have not; nor esteem fuch as we have, beyond their undoubted value: that we attend to our own faults and deficiences, no less than the things in which we excel: that we be not fond of comparing ourselves with others; and that, if ever we do make fuch comparisons, we make them fairly, and with proper diffidence; and extend them to the persons by whom, and the cafes in which, we are likeliest to be outdone: that we often call to mind the meanness, the frailties, the infirmities, the uncertainties of our mortal state; the immenfe numbers of known, and probably of unknown, orders of beings, adorned with glories, though finite, yet far beyond human conception; and the absolutely boundless perfections of our and their creator: to whose voluntary gift what any of us enjoys B 2 enjoys above another, is owing: who can deprive us the mo ment he pleases, of our most favourite advantages; and will demand from us one day a ferious account of the use that we have made of them which the best of us all must be sensible, and few of us, if any, are fenfible enough, hath in many respects been a wrong and bad one. This then is the first part of humility; bringing down to real truth the exalted imaginations, that are strangely apt to get poffeffion of us. The remaining one, after thinking reafonably and modestly, is acting so. But in order to this, two previous rules must be observed. 1. The first is, to keep always in our minds the right estimation, which we are now fuppofed to have formed of ourselves; and especially to remember the mortifying parts of it: for the others we feldom forget. Some persons indeed are addicted, above all, at some times, to look only on the dark fide of things: and they should be directed with prudence to dwell proportionably on the more cheering views. But the fole caution, which the generality need, is to moderate their fondness for the pleasing employment of contemplating the advantageous part of their own characters or circumstances. And every one, the greater biass he perceives in himself that way, for he may foon perceive it if he will, should apply the greater watchfulness to correct it. 2. The fecond rule is, that, be our rank amongst our fellowcreatures, in any respect, as low as it will, we must accommodate our minds to it, and never indulge any fraudulent affectations of seeming fuperior to what we are. All perfons indeed, not only should improve themselves, but may alfo mend, their fituation, by every lawful method they can. And fo far as mere filence in the mean time is a concealment, it is a very innocent one. But to talk or behave unfuitably to our condition, in order to make a better figure than we have a right to make, is by no means allowable: nor even to be inwardly dif turbed at its being fuch as we find it. Our present station is what the providence of God hath for the present placed us in: and who are we, to say or think it is beneath us? We are not to chuse the part that we shall have to act on the stage of life: and if we are wife, we shall be glad that we are not. Well may it fuffice, if, whatever is affigned us, we act it properly. Doing this with cheerfulness, we shall be acceptable to God, and approved approved of men *: whereas he, who labours to procure honour by cheating the world with false appearances, will be always uneasy in himself, and foon detected and despised by other men. So that indeed to live in a lie is no more prudent than lawful. 1 Resolving therefore to preserve constantly in our thoughts what we really are, and be contented not to pass for more; let us examine, what behaviour must appear to us, in fuch a state of mind, rationally humble; first towards our fuperiors, then our equals, and lastly our inferiors. I. To our fuperiors in any kind, evidently we ought to pay, readily and freely, all that fubmiffion, which is their due: and if we perceive within, a reluctance to acknowledge their fuperiority, or an eagerness to dispute the degree of it, we should mark that for a fure indication and bad symptom of pride. One fort of pride there is, almost too shocking to mention, of which yet the human heart is frequently guilty: pride against God. This we thew in a dreadful manner, when we can hardly condescend to humble ourselves before him, and worship him; or seem ashamed of the homage that we pay him: when we take upon us to chuse, which of his laws we will obey, and which not: when we vainly pry into the fe crets, that he hath hidden; or prefume to defpise, either the plainness, or the mysteriousness, of what he hath revealed: when we venture to commit fins, in confidence that our imagined virtues will compenfate for them; or treat the gospel terms of forgiveness, through the merits of a crucified Saviour, as too degrading: when we ascribe to ourselves the good actions, which he unables us to do, or the profperity, which he grants us to enjoy; or at any time express or conceive indignation at his difpofal of the affairs of his own world. As the humility, which we owe to our maker, is beyond comparifon the deepest: so must a failure in it be unspeakably the most eriminal. Therefore let us watch over ourselves in this article with the utmost care. And, in the next place, as to our earthly superiors: whatever persons have authority over us, more or less, let us willingly pay them the obedience and the refpect, which belongs to their station; accepting with all thankfulness the benefits that we receive from their superintendence; and making fuch equitable allowances for their mistakes and frailties, as we, in the fame Rom. xiv. 18. fame circumstances, might perhaps have much greater need of, than we can easily imagine: not exercising ourselves in matter's that are two high for us *; nor fancying, that every one is qualified and fituated to judge of every thing. Whatever perfons are in rank above us, though without authority, let us give them all fuch demonstrations of honourable regard, as may prove our acquiefcence in the distributions of a wife, though unfearchable providence, as may strengthen the fubordinations, which are neceffary in society; and procure us a return of goodwill and esteem. Those who have either naturally better understandings, or a larger share of acquired knowledge; let us pay, not an unlimited, but a reasonable deference to their judgements, and take pleasure in learning from them. Those who are noted for piety and virtue; let us reverence and love them, and make them our patterns. In a word: whoever hath any pre-eminence of any fort, our duty is, on all fit occafions, to own it, both in word and deed: not with artful contrivances to depreciate what we profess to recognize; but with fuch fairnefs and fimplicity, as we should expect ourselves. II. Towards our equals, humility of behaviour consists in shewing, that we are satisfied to live with them on equal terms; being kindly affectioned to them with brotherly love, and in honour preferring them, as the apostle exhorts, a few verses after the text: not demanding the respect, that we dislike to pay again; but setting the example of courteous and obliging demeanour: not infifting, that our humour or intereft should be more regarded, than that of others, who have as good pretenfions; but fubmitting, for the fake of peace, to whatever, with tolerable convenience and propriety, we can : not seeking to engross, and confine to ourselves, the esteem, the friendship, the good offices of every one; not complaining, whenever another is preferred to us, though by one who hath full right to do as he pleases; nor, even if the preference be unjust, resenting it, as a more heinous crime for our being the sufferers, than if it were a different person; but bearing with the faults of our fellow-creatures, as we hope to have them bear with ours. All these things are so plainly equitable, that perhaps we can scarcely believe, that we ever fail to observe them. There can be no harm however in a little felf-infpec tion : • Pfal. cxxxi, 2. † Rom. xii. 10 |