Thus pride predominates every where: and even the moralist or preacher, who would give some check to this principle, is thought to have an abject mind himself, or not to know that world, which he pretends to inform and regulate.
What wonder then that this impatient and tyrannical passion, which has general custom, and therefore claims to have reason, on her side, should yield with reluctance even to the authority of religion?
III. Another cause, which contributes to the same effect, a partial one indeed, but of no small efficacy, where it prevails, is, perhaps, the Gothic principle of honour, deeply interwoven with most of our civil constitutions: a principle, in itself not friendly to Christian humility; but, as confederated with the other two principles before mentioned, what can it do but inflame them both, and give an infinite force to all their operations?
In these three considerations then, we have the true account and history of pride, the bane of civil life, and the disgrace of our moral nature. It springs, first, from the natural sentiment, easily indulged too far: it is, next, fostered by general habit; and, in the end, made sacred by fashion. Thus, its tyranny grew up, and is now so complete, that lowliness of mind is ill looked upon even in the Christian world; and her offspring, meekness, (the more provoking of the two, as being that virtue drawn forth into outward act) seems in a way to be fairly dismissed from it.
It would hardly serve to reinstate these despised virtues in their pristine honours, to tell of their natures and conditions, to define their properties, and deliver the grounds of reason on which their pretensions are founded. Cold, abstracted philosophy, would do but little in this service. Besides, few persons want to be informed what humility is, or how becoming such a creature as man. And no informations, in the general way of reasoning, could be given with so much precision, but that a willing mind might find a way to mistake or pervert them.
’Tis well then that the text supplies another method of combating the universal pride of mankind. It calls upon us to contemplate, in the person of Jesus, the true and living form of humility; and holds out a solid, and suitable reward to the votaries of this divine virtue. Would ye know what it is to be meek and lowly in heart? Learn of Jesus. Do ye ask for what end ye should learn this lesson of him? the answer is direct and satisfactory, Ye shall find rest to your souls. These topics, then, must employ what remains of this discourse.
I. The particulars of Christ’s humility may be seen at large in the history of his life. But they are summed up by the Apostle Paul in few words.
Let this mind be in you, says he to the Philippians, which was also in Christ Jesus: Who, being in the form of God, thought it no robbery to be equal with God [i. e. was in no haste to seize upon and assert his right of equality with him]; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man; and being found in fashion, as a man, he humbled himself, and became obedient to death, even the death of the cross[152].
Who, that hears these words, can have a doubt concerning the nature of humility, or concerning the duties of it? If heaven stooped to earth; if Jesus descended from the dignity, I do not say of an angel, or an archangel, but of God himself, to the abject state of man; if he humbled himself to the lowest condition of that state; veiled all his glories in the form of a servant; in that form administered to our infirmities and necessities; bore all the scorn, the contradiction, the contumely of injurious men; and even submitted himself to death, the ignominious death of the cross, for their sake—If this mind was in Christ Jesus, who but must see, that the greatest of mankind may well descend from all his real or fancied eminence, for the service of his brother? may easily forego the little advantage, which his birth, his rank, his wealth, his learning, or his parts, may seem to give him over his fellows, when an act of charity is to be performed by him; when the distresses, the infirmities, nay the vices of humanity, may be relieved, and covered, and corrected, by such condescension? To stoop for such ends is almost pride itself: and to emulate such a pattern, is scarce humility, but glory.
Nor think, that this humility requires of you more than reason requires. You may suppress your pride, without giving up necessary self-defence. Ye may be meek and lowly in heart, without being unjust to yourselves, or imprudent. When your essential interests are concerned, ye may assert them with firmness, and even with spirit, in all ways, which good sense allows, or true wisdom recommends. But let not every petty injury, much less any fancied injury, be presently avenged; let not little neglects or discourtesies be hastily resented; overlook many injuries, if not considerable; nay, and many considerable injuries, if they be but tolerable. Think not that your dignity will suffer by such connivance. The true dignity of man, is the performance of his duty. Or, if some indignity be sustained, consider on whose account, and by whose command ye suffer it. Consider, that He, whose dignity was infinitely above yours, submitted to every indignity, and for your sake. The authority of your divine Master is nothing, if it cannot bind you in any instance to bear his yoke: And to what end is the example of your divine Saviour set before you, if ye resolve, on no account, to take up your cross and follow him[153]?