SERM. while his foul is ftill under the dominion of XXVIII. selfish, interested, and corrupt principles, however splendid his actions may be in the fight of men, they are not virtuous and worthy in the fight of God, who judges not according to external appearances, but according to the truth of things. Laftly: Since humility is a virtue of such distinguished excellence, and has fuch peculiar promises annexed to it as have been mentioned, let us ever cultivate it with the moft affiduous care, and ever lift up our fouls to God in the most fervent prayers, that he may establish it in its full power in our hearts, and give it a commanding influence over our whole life. Amen. SERMON XXIX. On Humility. ISAIAH, lvii. 15. For thus faith the high and lofty One that inbabiteth Eternity, whofe name is Holy; I dwell in the high and holy place, with him alfo that is of a contrite and humble fpirit, to revive the spirit of the bumble, and to revive the heart of the contrite ones. I XXIX. HAVE, in two former difcourfes from SER M. thefe words, confidered the fources of humility, and shown that there is a folid foundation laid for it in the circumftances and ftate of mankind in this world. I have also pointed out fome of the important connexions and advantages of this Christian virtue; that the humble heart is the proper foil in which all the reft of the virtues will grow, and produce the fairest XXIX. SERM. and richeft fruits-that it is favourable to piety in all its branches, to humanity, equity, patience under afflictions and diftreffes, contentment with our lot, and moderation in the height of profperity. I now proceed to the IIId and last thing proposed; namely, to mention fome confiderations fuited to beget real humility in our hearts, or at least to give a check to pride and vanity there. And indeed there is not a fingle view of human nature which is not fufficient to extinguish the fecret feeds of pride, and to fink us down into the lowest state of humility and annihilation. 1. Let us then confider ourselves in the first light in which we appear to a thinking mind; namely, as we are creatures or dependent beings. The omnipotent hand of our Maker drew us out of nothing, and he can in a moment plunge us back into it. We have but a borrowed kind of existence; it is not our own; we can claim no property in it, no fecurity for the continuance of it. Whatever we are, we are fo only at the will of another. We are hanging as it were in the air, over the great abyss of nothing, nothing, into which we fhould fall down 2. Let us confider that there is nothing in our present fallen and imperfect state that can tempt any thinking creature to pride and vanity: but, on the other hand, every view of our prefent condition is fuited to beget in us lowliness of mind. We have no reason to be puffed up with our knowledge, our virtue, or our happiness: for the leaft reflection may foon convince us, SER M. XXIX. XXIX. SERM. that our knowledge is mingled with ignorance and error; our virtue with fin and imperfection; our happiness with pain and mifery. First, With respect to our knowledge, there is no foundation for pride or felfconceit. All the knowledge we can poffibly attain is trifling, when compared with the unmeasurable compafs of what remains ftill unknown. The whole extent or treafury of knowledge is comprehended in these two things, the knowledge of God himself, and of his glorious works. The knowledge of the works of God divides itfelf into these three branches: the knowledge of the material and vifible world; the knowledge of the fpiritual and invifible ; and laftly, the knowledge of the laws and rules by which both are governed, and of the events and transactions of both worlds, those which are past, present, and to come. Now, take the most profound philofopher that ever appeared upon earth, and you will foon find, that all he knows about these things is not the ten thousandth part of what remains unknown. It is but a drop compared to the ocean, Turn your eyes to the |