day that we can perform no religious exercise well, nor discharge the duty of any relation commendably, nor acquit ourselves honorably in any trial, nor make any advances in the divine life, nor be blessings in our generation, without the light and grace of his good Spirit: that we need his quickening influences to think a good thought, and to bring it to maturity; his supplies of light and strength to overcome any temptation, to succeed in any conflict, or even to maintain the ground we have already gained. To live in the constant lively sense of this: and, therefore, not to trust in our own hearts, or our best endeavours, but in his grace and blessing, is one eminent part of "walking humbly with our God."

But then, secondly, a humble sense of our subordinate dependence upon our fellow-creatures, and the need we have of them, is not to be omitted in the description of humility. We should consider, that by the law of our creation, our condition is so ordered, that we cannot comfortably subsist independent of our fellow-creatures. Even those in the most advanced and easy circumstances of life, need the assistance of their inferiors; yea, the plenty they enjoy could not enable them to be more at ease than the meanest, if they had not the benefit of their labour: "The king himself is served by the field," Eccl. v. 9. and is indebted to the industry and pains of those who cultivate it; and the various conveniencies and accommodations of life, which some enjoy above others, could not be attained with all their wealth, if the diligence and skill of those much below them were wanting. Every link in the chain of society contributes to the good of the whole. In the body-politic, as well as in the natural body, and in the body of Christ, "the eye cannot say unto the hand, I have no need of thee; nor again, the head to the feet, I have no need of you. But God hath tempered the body together, that there should be no schism in the body," 1 Cor. xii. 21, 24. This should make all sensible of their dependent state, and of their interest in the society to which they belong. And beside this dependence of the highest on the lowest at all times, it should be remembered farther, that in the changeableness of human affairs, those who are now in the most prosperous estate, know not how soon they may need the kind offices, the good will, of those in the lowest condition of life. Instances of such an alteration continually occur; and, therefore, should

abase the pride of those who may now be most exalted. This naturally leads to a fourth branch of humility.

4. A modest apprehension of our own rank and station.

And compared with the blessed God, we cannot think too low of ourselves. So "the nations are as a drop of a bucket, and are counted as the small dust of the balance; behold, he taketh up the isles as a very little thing," Isa. xl. 15. Al the relations in which we stand to him, bespeak the profoundest submission due from us; as we are his creatures, his subjects preserved by him every moment, disposed of at his plea sure, and such as must appear at his bar. The very relation of children, which bespeaks the greatest friendship on his part and freedom on ours, yet obliges to humility before him. All lead us highly to magnify him, and to abase ourselves: so the very angels above behave. His condescension should be adored in every favor he shews, because he "humbleth himself to behold the things in heaven, or upon earth.” And, therefore, the language of our hearts, upon the view of all his benefits, should be like David's, Psal. viii. 4. "What is man, that thou art mindful of him; and the son of man, that thou visitest him ?" "Lord what is man, that thou takest knowledge of him? or the son of man that thou makest account of him ?” Psal. cxliv. 3. Or with Job, chap. vii. 17. “What is man, that thou shouldst magnify him? that thou shouldst set thine heart upon him?" Humility will teach us neither to dispute the precepts, nor the providence of one who needs not our consent to give him a right to rule us, but has a natural authority over us, and is necessarily and infinitely exalted

above us.

Revelation also teaches us to consider ourselves as beneath many other invisible beings, by the state of our creation: "As made lower than the angels," Psal. viii. 5. a rank of creatures behind them in the original capacity of our natures, while even the highest of them is infinitely beneath the blessed God.

And for our fellow-creatures of the human race, we should consider them all as of the same nature with us, and, therefore, near a-kin: "God having made, of one blood, all nations of men that dwell on the face of the earth," Acts xvii. 26. That any distinctions made by outward circumstances, are in the account of God, and in themselves, really but little

things that if the distinctions made between us and others, in the figure made in the world, were ever so important, the providence of God has been much more concerned than we in making that difference; and that all differences between men, besides those of true godliness, will entirely cease with the stroke of death.

In such a state of our case, humility will dispose to the cheerful performance of the duties of humanity to all men, esteeming them all as our brethren, bone of our bone, and flesh of our flesh. We shall not put any mighty value upon ourselves, merely because we may enjoy a larger share than others of the riches, or honors, of the world; but reckon the human nature, which they partake of along with us, to set us all more upon a level, than the differences of outward rank can exalt one in value above another; and esteem goodness to ennoble and recommend, more than mere greatness. But since the providence of God, our common ruler, is principally concerned in the differences made in men's outward rank, a humble mind will not think much of observing the duties to others, whether above, or below him, which the word of God hath annexed even to those providential differences between their and his own lot. If they are above him, he will cheer. fully "render them their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor," Rev. xiii. 7. And, on the other hand, if he stand in a superior rank, will readily "condescend to men of low estate," chap. xii. 16. Be willing to do to them any good offices in his power, and to treat them with modesty and courteousness, without any thing of supercilious contempt.

These things may set in a competent light the nature of the Christian virtue of humility. It will be your wisdom to turn upon yourselves, by way of reflection, and to inquire how the temper of your own spirits stands in this matter. We

in

shall see in the next discourse the importance of the inquiry.

II. AM to shew the special obligations, which lie upon us as Christians, to cultivate a humble temper.

1. Humility is a grace of the first rank and eminence, in Christianity. So that, while it seems to carry in the notion of it a lessening of ourselves, it exalts a man in the Christian character above any thing else. This appears several

ways.

(1.) It is mentioned in scripture with peculiar marks of distinction and honour. Under the Old Testament, when God would sum up the things which are eminently good in his account, this is marked for one, Mic. vi. 8. "He hath shewed thee, O man, what is good and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Pride is stigmatised as his peculiar abhorrence, but humility honoured with the fullest testimonies of his approbation. "Pride and arrogancy-do I hate," says Wisdom, Prov. viii. 13. 66 Though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afar off," Psal. cxxxviii. 6. When the Son of God condescended in our nature to instruct mankind, he sets humility in the front of his beatitudes, and at the head of his excellent sermon, Matt. v. 4. "Blessed are the poor in spirit," as if it were the first lesson in which he would have his disciples instructed. The importance of it, and the rank it holds in our religion, is still more emphatically described by him in another place,

Matt. xviii. 4.

"Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven," or in the gospel-church, the Christian dispensation; as if he had said, He that excels in humility, is the greatest and the best Christian. It is a laudable ambition to aspire at this foremost rank of honour among the disciples of Christ.

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(2.) The most distinguishing promises are made to it, such as mark it out for a temper eminently in the way of divine favour. The prayers of the humble are entitled to a peculiar regard: "He forgetteth not the cry of the humble," Psal. ix.: “Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear.": Psal. x. 17. They are encouraged to expect the gracious presence of God abiding with them: "Thus saith the high and lofty one that inhabiteth eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones,' Isa. lvii. 15. So does the divine Majesty condescend, as if he would signify to us, that, in a sort, with the humble, he will shew himself humble. Such are assured of farther measures of grace. While God "resisteth the proud, he giveth grace to the humble," James iv. 6. 1 Pet. v. 5. The proud shall miss of the aim they have so much at heart, self-exaltation; but the humble are in the way to the truest glory, while they seem to fly from it: "Whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted," Matt. xxiii. 12. He shall be high in God's estimation; God is like to put the greatest honour on such a one, by the use he makes of him; and even men are commonly more disposed to respect him.

(3.) It is, in its own nature, a necessary introduction to the other graces and duties of Christianity. This is not. a religion calculated for the proud, but the lowly.

Humility is necessary to faith. Without this we shall not be in a disposition to receive every doctrine of divine revelation, as an undoubted truth upon the sole testimony of God, and to silence our objections by that only authority. Pride and selfsufficiency was the principal reason why Christ crucified was of old to the Jews a stumbling-block, and to the Greeks foolishness.