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him, for the Benefit of those who are SERM. placed under his Inspection. He commands, without infulting; he reproves, with meekness; he punishes unwillingly, and never without giving evidence of Pity and Compaffion. With re gard to Inferiors in natural Abilities or Accidental Advantages in the World, such as Learning and Knowledge, Riches, Plenty, and the like; Humility confifts, in not despising and contemning those, upon whom God has been pleased to bestow fewer Talents; but on the contrary in confidering, that poffibly they have some other Gifts, which may be wanting in us; and in being willing to communicate to them, the Advantages we injoy; that They may be the better, for the Things wherewith God has blessed Us. The true Humility of a rich man confifts, not in levelling himself with the Poor, but in being willing to affift them by relieving their Neceffities: not in confounding the Distinctions of Men's Condition, which God and Nature has established; but in indeavouring to make the condition of the Meanest easy, and supportable to themselves.

SER M. themselves. And in like manner, the true Χ. Humility of Persons endued with more Learning and Knowledge than others, does not consist in making a Show of being ignorant, (which may be a conceited Vanity or foolish Affectation ;) but it consists in being willing to communicate what they know, and in fincerely defiring that all Others might attain the fame Knowledge with themselves : After the example of Mofes, who, instead of becoming haughty and insolent through the multitude of the Revelations wherewith God had been pleased to honour him ; and instead of discouraging others, from seeking after the like Knowledge; on the contrary declared publickly, Numb. xi. 29. Would God that All the Lord's people were Prophets, and that the Lord would put his Spirit upon them. Lastly, Towards our Inferiors in respect of Religious Improvements, true Humility consists, in being rightly fenfible of our own many Infirmities, even those of Us who may be apt to imagine ourselves to have made the greatest Improvements; and in being fincerely follicitous, for the welfare, and the Salva

tion of All men; Let nothing be done SERM. through Strife or Vain-glory, but in Low- X. liness of Mind let each one esteem other better than themselves; Look not every man on his own things, but every man also on the things of Others, Phil. ii. 3. It confifts, in indeavouring to influence Men towards Religion, by Meekness rather than by Power; Jefus called his Disciples unto bim, and faid; Ye know that the Princes of the Gentiles, exercise Dominion them; and they that are great, exercise Authority upon them : But it shall not be so among you; but whosoever will be great among you, let him be your Minister; And whosoever will be chief among you, let him be your Servant; Even as the Son of Man came not to be ministred unto, but to minifter, and to give his life a ransom for many, St Matt. xx. 25. It consists, in not affecting to gain the empty Applause of Men, by an outward oftentation of greater Piety than others : All their Works, They do, (fays our Saviour, speaking of the proud Pharifees,) they do for to be seen of men; They make broad their Philacteries, and inlarge the borders of their garments; And

SERM. And love the uppermost rooms at feafts, and ✗. the chief Seats in the Synagogues; And greetings in the markets, and to be called of men, Rabbi, Rabbi; But be not ye called, Rabbi ; for One is your Master, even Christ; and all ye are brethren; And call no man your Father upon Earth; For One is your Father, which is in Heaven; Neither be ye called, Masters; For One is your Master even Christ; But he that is greateft among you, shall be your Servant; And whosoever shall exalt himself, shall be abafed; and be that shall humble himself shall be exalted, St Mat. xxiii. 4. It consists, in condescending to those beneath us, and not disdaining even to yield to them in things indifferent; Be of the fame mind one towards another; Mind not high things, but condescend to men of low estate : Be not wife in your own Conceits, Rom. xii. 16. It confifts, in bearing your infirmities patiently and without frowardness; We then that are ftrong, ought to bear the infirmities of the Weak, and not to please ourselves; Let every one of us please his neighbour, for his Good to Edification; For even Christ pleased not himself, Rom. xv. 1.

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It consists, in forbearing to judge or defpife SERM. those that differ from us in opinion; Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth, Rom. xiv. 3. It confifts, in taking care not to offend, by haughty and presumptuous behaviour, such perfons as by Meekness might be prevailed upon to believe in Christ, or such as by kind treatment might be kept from departing into Divifions; Take heed, that ye despise not one of these little ones; For whoso shall offend one of these little ones that believe in me, it were better for him that a milftone were hanged about his Neck, and that he were drowned in the depth of the Sea, St Mat. xviii. 10, 6. It confifts in taking heed not to impose needless Difficulties upon those under our Power; For so our Saviour describes the Pride of the Pharisees; They bind heavy burdens and grievous to be born, and lay them on men's Shoulders; but they themselves will not move them with one of their Fingers, St Matt. xxiii. 4, and 1 Pet. v. 3. as being Lords over God's heritage, but being Examples to the Flock: Lastly, it con

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