"of producing it? Does not an impor"tant air, a confident behaviour, a bold "difplay even of fmall abilities, and a

daring pretence to more merit than a

"man poffeffes-do not these things impofe

on the credulous, the indolent, the half"judging; and are not they often the "foremost in the road to reputation and " employment?" On this ground, a late noted free-thinker takes occafion to depreciate Humility. He ftyles it a Monkish Virtue, and yokes it with a number of other qualities, which he affirms "men "of sense have every where rejected, be"cause they serve no manner of purpose; "neither advance a man's fortune in the "world, nor render him a more valuable "member of fociety; neither qualify him "for company, nor increase his power of "felf-enjoyment; but, on the contrary, "crofs all thefe defirable ends, ftupify "the understanding and harden the heart, "obfcure the fancy and four the temper. "We juftly therefore," adds he, "tranf

*fer them to the oppofite column, and «place them in the catalogue of vices."

Now I apprehend, that this fevere fentence has been paffed on Humility, along with the rest which do not enter into the prefent question, upon a manifest misrepresentation of the nature of that virtue. The author condemns a difpofition which rational believers neither profess nor approve, at the fame time that he gives it the name of one which lies at the foundation of their Religion. Is this a fair proceeding? The uncandid artifice will appear by enquiring into the real character of Chriftian Humility. The result we fhall fubmit to your own difcernment and justice.

The Effence of the quality under confideration, you will find expreffed with precision in that paffage of St. Paul, where with particular folemnity he admonishes every one "not to think of himself more

"highly than he ought to think, but to "think foberly." We are not to rate our abilities or attainments, our privileges or poffeffions, beyond their value, which must be estimated exactly in proportion to the pious, the benevolent, and the prudent use we make of them. Nor are we to contemplate only the bright fide of our conduct, but to look alfo at those frailties and failings that fhade it in other parts; fince, without this joint furvey, it will be impoffible to think of ourselves with any degree of impartiality. Whatever elation, of heart would betray us into a forgetfulnefs of our Maker, of our friends, or of ourselves, we are carefully to repress; fince, no advantage, or gratification, could compenfate for a behaviour fo unbecoming, and fo unwife. We are not to reflect on our virtues or accomplishments with complete fatisfaction, as if they were complete; and yet lefs are we to arrogate accomplishments or virtues, of which we are wholly deftitute for in either way we fhould

much mistake ourselves, and offend against truth as well as fobriety. We are not ultimately to affume the praife of any thing we are, or have, or do; as if we had not derived from God, or did not hold of him entirely, our powers, our enjoyments, and our existence: for this were impiety, in◄ juftice, and indecency, at the fame time. Neither are we to entertain an over-weening opinion of ourselves, on account of thofe perfonal or accidental diftinctions, which we have had no hand in procuring: for that were to be guilty of abfurdity and vanity alike. Whatever of good we have been enabled to perform, or permitted to tafte, we are still to trace back to the Giver and Inspirer of all good; and whatever of the contrary we have done, or suffered, we are, on the other fide, to impute to ourfelves, with fentiments of penitence where Confcience fays it might have been avoided, and, where fhe does not, yet still with fentiments of modesty.

What think ye, Gentlemen? Is there any thing in this account unreasonable? I am fure there is nothing unfcriptural. What, I beseech you, is Humility thus explained, but a just apprehenfion of our real characters and circumftances, as dependent and indebted, imperfect and guilty; together with fuch language, and such a conduct, as are without art or study fuited to that apprehenfion? Does it then preclude a confcioufnefs of any worthy difpofition or action, of any valuable talent or capacity, or any defirable possesfion whatsoever? By no means: for that were to preclude an argument in favour of thankfulness, fidelity, and truft. Does the man who is endowed with fincere Humility affect to rail against himself; to confefs crimes which he never committed, or offences which he never defigned; to fink beneath his ftation, to yield up lightly the respect to which he is entitled; to furrender without a reafon any just claim fupported by the laws of fociety, or war