She was left then to be acknowledged, for the first time, by Jesus of Nazareth, who knew the worth of this modest stranger; and therefore, as we see, recommends her to the notice and familiarity of his disciples in the most emphatic terms.
One would wonder how a virtue, so advantageously introduced into the Christian world, should be so much neglected by those who call themselves of it. But the reason is not difficult to be explained.
I. It was seen fit, for the ends of human virtue, that, in moulding the constitution of our common nature, a considerable degree of what may be called a generous pride, should be infused into it. Man, considered in one view, touches on the brutal creation; in another, he claims an affinity with God himself. To sustain this nobler part of his composition, the subject and source of all his diviner qualities, the adorable wisdom of the Creator saw good to implant in him a conscious sense of worth and dignity; that so a just self-esteem might erect his thoughts and endeavours, and keep him from submitting too easily to what the baser half of his nature might exact from him.
Thus far INSTINCT goes: and, as yet, there is no blame. But then to moderate this instinct, (a blind power of itself, and capable of great excesses) to circumscribe its bounds, and direct its energies to their true end, REASON, a much higher faculty, was conferred on man; and his duty, thenceforth, was to give the reins to the natural sentiment, only so far as this supreme arbitress of human life allowed.
And hence his corruption and misery took its rise. He felt the instinct draw powerfully; and he would not take, or would not be at the pains to ask, the advice of reason, who was ready to tell him how far he might yield to it.
This wilfulness, or negligence, broke the balance of his moral nature; till reason, in this, as in so many other instances, was little regarded; and the instinctive sentiment of self-esteem, long since degenerated into lawless pride, was left to domineer as it would; universally, in the Pagan world, and, though checked by this seasonable admonition of our great Master, too generally in the Christian.
This is the true account of the first and fundamental reason, which makes humility so rare a virtue, and of so difficult practice, even among the disciples of Jesus.
II. A second reason is almost as extensive as the former, because founded upon it; I mean, the power of habit and institution.
The bias of our minds towards a just self-esteem, not properly directed, presently became pride: and pride, from being a general, was easily mistaken for a natural principle; which would then, of course, be unconfined in its operation, and spread its influence through every quarter of human life.
Hence our earliest education is tinctured with this vicious self-esteem, and all our subsequent institutions are infected with it. It is cherished in the schools, under the name of emulation; and in the world at large, under that of ambition. Either sex, every age, every condition, is governed by it. The female world are called upon to value themselves; and the male world to assert their own dignity. The young are applauded for shewing signs of spirit; and the old must vindicate themselves from contempt. The lower ranks of men are not to be trampled upon; and the higher, not to be affronted. Our camps encourage it, as the spring of courage: and our courts, as the source of honour.