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 miffed 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 bath 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 hadft not received it *?

The more hath

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 fhortly render an account of our stewardship. 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 talent 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: inftead 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 fenfible, how much we need his mercy, fubmiffively to apply for it, in the method which he hath prescribed, through the merits of our bleffed redeemer: taking his yoke upon us, and learning of him to be meek, and lowly in heart; for fo fhall we find reft unto our foulst being all fubject one to another, and clothed with humility; for God refifteth the proud, but giveth grace to the humble.

· I Cor. iv. 7.

† Matth. xi. 29.

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 he ought to think: but to think foberly, according as God hath dealt to every man the measure of faith.

FACH

ACH 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, confifts in forming a right judgement of our own qualifications, rank and circumftances. 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 lowlinefs. 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 efteem fuch as we have, beyond their undoubted value: that we attend to our own faults and deficiences, no lefs than the things in which we excel: that we be not fond of comparing ourselves with others; and that, if ever we do make such comparisons, we make them fairly, and with proper diffidence; and extend them to the perfons by whom, and the cafes in which, we are likelieft to be outdone that we often call to mind the meannefs, the frailties, the infirmities, the uncertainties of our mortal ftate; 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 whofe voluntary gift what any of us enjoys

B 2

enjoys above another, is owing: who can deprive us the mo ment he pleafes, of our most favourite advantages; and will demand from us one day a ferious account of the ufe that we have made of them: which the best of us all must be fenfible, 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 ftrangely apt to get poffeffion of us. The remaining one, after thinking reafonably and modeftly, is acting fo. But in order to this, two previous rules must be obferved.

1. The first is, to keep always in our minds the right eîtimation, which we are now fuppofed to have formed of ourfelves; and especially to remember the mortifying parts of it: for the others we feldom forget. Some perfons indeed are addicted, above all, at fome 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 pleafing employment of contemplating the advantageous part of their own characters or circumftances. And every one, the greater biafs he perceives in himself that way, for he may foon perceive it if he will, fhould apply the greater watchfulnefs 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 feeming fuperior to what we are. All perfons indeed, not only fhould 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 prefent ftation is what the providence of God hath for the prefent placed us in: and who are we, to fay or think it is beneath us? We are not to chufe 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 fhall be acceptable to God, and

approved

1

approved of men *: whereas he, who labours to procure honour by cheating the world with falfe appearances, will be always uneafy in himself, and foon detected and despised by other So that indeed to live in a lie is no more prudent than

men.

lawful.

Refolving therefore to preserve conftantly in our thoughts what we really are, and be contented not to pass for more; let us examine, what behaviour muft appear to us, in fuch a state of mind, rationally humble; first towards our fuperiors, then our equals, and laftly 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 superiority, or an eagerness to difpute the degree of it, we fhould mack that for a fure indication and bad fymptom of pride.

One fort of pride there is, almost too fhocking to mention, of which yet the human heart is frequently guilty: pride against God. This we fhew in a dreadful manner, when we can hardly condefcend to humble ourfelves before him, and worship him; or feem afhamed of the homage that we pay him: when we take upon us to chufe, 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 defpife, either the plainnefs, or the myfteriousness, of what he hath revealed: when we venture to commit fins, in confidence that our imagined virtues will compenfate for them; or treat the gofpelterms of forgiveness, through the merits of a crucified Saviour, as too degrading: when we afcribe to ourfelves the good actions, which he unables us to do, or the profperity, which he grants us to enjoy; or at any time exprefs or conceive indignation at his difpofal of the affairs of his own world. As the humility, which we owe to our maker, is beyond comparison the deepest: fo must a failure in it be unspeakably the most criminal. Therefore let us watch over ourselves in this article with the utmost care.

And, in the next place, as to our earthly fuperiors: whatever perfons have authority over us, more or lefs, 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 fuperintendence; 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 exercifing ourselves in matters 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 demonftrations of honourable regard, as may prove our acquiefcence in the diftributions of a wife, though unfearchable providence, as may ftrengthen the subordinations, which are neceffary in fociety; and procure us a return of goodwill and efteem. Those who have either naturally better understandings, or a larger fhare 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 profefs to recognize; but with fuch fairnefs and fimplicity, as we fhould expect ourselves.

II. Towards our equals, humility of behaviour confists in fhewing, that we are fatisfied to live with them on equal terms; being kindly affectioned to them with brotherly love, and in honour preferring them, as the apoftle exhorts, a few verses after the text: not demanding the respect, that we dislike to pay again; but fetting the example of courteous and obliging demeanour : not infifting, that our humour or intereft fhould 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 feeking to engrofs, 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 pleafes; nor, even if the preference be unjuft, resenting it, as a more heinous crime for our being the fufferers, than if it were a different perfon; but bearing with the faults of our fellow-creatures, as we hope to have them bear with ours. All these things are fo 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.