FIRST as touching the true Nature of Humility. It is, in short, a modest and slender Opinion of a Man's own self, whatever his En­dowments or his Circumstances are. An Opinion, I say; first, because the proper Seat of Humility is in the Mind. A low­ly Heart, an humble Soul; that is the thing which God values. He looketh not, as we poor Creatures do, at things outward: He judgeth not of Men ac­cording to appearance; by dejected [Page 6] Countenances; by lugubrious Looks; by a fordid or homely Dress; no, nor by those semblances of Humility which some express, when they call themselves the greatest of Sinners, the vilest People, and by a great many other hard Names, which they will not endure their Neigh­bour to give them. For all these exte­rior semblances and shews of Humility may very easily consist with a conceited and proud Mind. A Lucifer may be hid under such disguises. All this may be nothing but a sort of Ostentation; an art of gaining Esteem and Applause; the ef­fect of Pride, and a means of serving the Ends of it; the professions and for­malities of profligate Hypocrites. The hidden Man of the Heart is the true Or­nament: Humility is that of the Spirit, the casting down of imaginations, and of every high thing that exalteth it self against God, and the bringing into captivity every thought to the obedience of Christ, 2 Cor. 10. 5. Pride is properly an elation of the Mind, an high and lofty Conceit; the Sin of the Devil, and the Original Cause of those Mischiefs which have made the World miserable, since the Devil in­fected our first Parents with the Disease: And the office of this Vertue, Humility, is to cure and clear all our Minds from [Page 7] the Contagion; to bring us by Methods of Revulsion to a right Opinion of our own selves; and to lay us low in our own Thoughts, under a due sense of what we really are.

THIS Opinion of our selves therefore must be, Secondly, very modest and slen­der: For it must needs be very mean, if it be a due estimation of our selves; no more than what is just and proportiona­ble to our true value; exactly according to our intrinsick worth, as we shall see hereafter, when we come to consider what little reason any Man in the World hath to be proud. I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly according as God hath dealt to every man the measure of faith, Rom. 12. 13. Nothing hinders but that a Man may e­steem himself; provided, that his thoughts be fair and equal; that he esteem him­self just as he is, and just as he hath of his own. The sin is when he rates himself above his real Dignity; when he over­valueth his Deserts; when he thinks more, and higher, and greater things of himself than he ought. For so every proud Man doth: He inhaunceth his own [Page 8] Price: He raiseth himself beyond the true Standard: His Pride and Vanity, his Folly and Sin lie in his overweening Conceit; in pretending to Excellencies which he hath not, and to higher things than he really deserves: In belying him­self after a most hateful manner: In fan­sying and boasting himself to be some Body; in giving out, and setting himself off, like Simon the Sorcerer, to be some great thing, when he is nothing at all; nay, when he is worse than nothing, a miserable foolish and very wicked thing of a Man; much the more foolish for be­ing Proud; and much the more misera­ble and wicked for being like the Devil. I say therefore to every Man among you, not to think of himself more highly than he ought to think; but to think soberly; that is, according to the measures of Humili­ty; to think so as to be modest; not to set up any airy and high-flown Conceits, but to furl their Sails, to contract their Thoughts, and to shrink them within their due limits and scantling.

[...], saith St. Chrysostom; the Apostle here calls Humility by the name of Sobriety: And he gives us the Etymology of the word too, to shew that proud Men have [Page 9] quite lost their sober Senses, if ever they had any. They are no longer Men of sound Understandings and Judgment, but things beside themselves; mere toys and phantastical Creatures, with their Heads all puff'd up, as if they had nothing in them but Bladders and Bubbles. There are divers overweening Conceits, which plainly argue all proud People to be car­ried away with Wind and Vapours; ei­ther, that the things they value them­selves upon came not altogether from God; but chiefly, if not solely, from themselves, and are the effects of their own Wit and Industry: or, if from God, yet that they were bestowed as a just Reward of their singular Merits and Dig­nity: That their Portion is much grea­ter than other Mens: That they know much better than others what to do with their Acquisitions: That in all, or in most respects, they are more excellent than their Neighbours, and that hardly any thing can be too much for them, if they can but get it. And what is all this but wild Imagination? Pride without any bottom? Folly which they themselves could not but be asham'd of, did they seriously and soberly consider, from what Hand every Man of us receives his All; and for what purposes; that all of [Page 10] us are but Stewards in our several Places and Vocations: And that the things com­mitted to our Trust, are no other than Debts and Burthens; things we owe, and things we are accountable for; and things which Men of reason will think as impro­per for them to value themselves upon, as it is to be proud of Incumbrances or Poverty.

THEREFORE, to bring our hearts down to a true level, we must be very careful to banish out of our Minds all un­due and flattering Opinions of our own worth, and to reduce our selves to David's temper, Psal. 131. Lord, I am not high­minded: I have no proud looks: I do not exercise my self in great matters, which are too high for me; but I refrain my Soul and keep it low; like as a Child that is weaned from his Mother; yea, my Soul is even as a weaned Child. Which puts me in mind of the method our blessed Saviour used with his Disciples, when they disputed among themselves, which of them should be the greatest. Some of them would have been his chief Favourites, the prin­cipal Officers in that glorious Kingdom, upon Earth, which they expected he would one day set up. To cure this their ambitious Humour, he took up a little [Page 11] Child in his Arms, and propos'd the Child to them as an emblem of Humility; with this solemn declaration, that very nearly concerns us all, Except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven, Mat. 18. 3, 4. ‘Men die (saith Seneca) in a worse con­dition than they were born in; because Nature did not bring us out of the Womb with that Pride, and Vanity, and Ambition of mind, which afterwards becomes the reproach of Manhood, and of our riper Years.’ Though indeed the seeds of these Vices be in us naturally, yet 'tis our own fault that they grow up with us; and the design of Christ's Reli­gion is, to bring our Souls to an Infant state of Innocence and Humility, that we may go out of the World as well (at least) as we came into it; Children the second time; Children as to all Ma­lice, as to all guile, as to all airy and bloating conceits of our own excellencies. We can never be truly humble as we should, and as we must be, in order to our entrance into the Kingdom of Hea­ven, till we leave exalting of our selves above measure. Pride, we may be sure will keep us out of God's Presence, be­cause it would not suffer Angels them­selves to stay in it. Their original Sin [Page 12] consisted, in admiring excessively the e­minent Perfections of their Nature, and the Glory of their State. Hence follow­ed a state of Envy at the more eminent Condition of those Orders of Angels that were placed above them: This grew into direct Hostility against them, and against God himself, the Maker and Dis­poser of them all. This Hostility in­creased into open Apostasie; and all ended by God's just Judgment in their final and eternal Damnation, and so of Glorious Angels they became Hellish De­vils.

SINCE which time, their sole busi­ness hath been to propagate their Envy and Malice, and Apostasie from the Fa­ther of us all; and so to involve Man­kind under the same Condemnation: But their chief Artifice, and that which by their own sad Experience they have found to be the surest way, is to accele­rate our ruine by propagating their Pride; that is, loftiness of Opinion, and haughtiness of Heart, the first Sin that ever was in Heaven; and the first Sin those Devils brought upon the Earth. So they made our first Parents believe, that they should be as Gods, knowing good and evil, Gen. 3. 5. And the same Sin [Page 13] which cost those Angels their Celestial Paradise, did presently cost our Parents and Us the Earthly one. Ambition and self-conceit began the War between God and his Creatures: It was made the first Example of God's Vengeance, and 'tis that which God will pursue with Venge­ance to all Eternity. He resisteth the proud, but giveth grace to the humble, James 4. 6. This then is true Humility, and Wis­dom also, not to think our selves to be better or greater than we are, but to rate our selves according to our just value; which cannot but be very low, if we would but inquire into our selves im­partially. But this is one great fault, and the cause of a great many more, that every Man is apt to overlook himself, while he prieth narrowly into the state of others: Whereas, did we duly apply our Hearts to find out and understand our own Condition, our Follies, and De­merits, the mere Vanity of Pride would in a little time make the Sin a ridicule, and dethrone its dominion, by exposing it to contempt and scorn. Its credit and prevalency proceeds from our neg­lects at home, because we are such strangers to our own selves; with whom we should have the closest, and might have the safest intimacy. We still take it for [Page 14] granted, That we really are, what we willingly believe our selves to be. Ei­ther we look not into our state at all, or else take a very transient and false view; passing over the discovery of those flaws and humbling Idea's, which should have been the principal Object; and perhaps fearing too, lest upon a strict Examinati­on we should see something to be asham'd of. By this means we scarcely judge so much as by appearance; but bring our selves into a mistaken Reputation with our own over-credulous Hearts; and go on in the Error, till we are past making Righteous Judgment, and are quite out of the reach of Self-condemnation.

OUR first care therefore must be, to have as perfect a knowledge as we can of our selves, what we are indeed, and what we deserve upon a true estimate: For till the Account be just which we take, it will be impossible for us to be deliver'd from that opiniatry, and con­ceitedness of Mind, which is as different a thing from true Humility, as that Pha­risee was from the poor Publican, Luke 18. His Prayer was all Heraldry, and Osten­tation, while the other standing at a di­stance would not so much as lift up his Eyes to Heaven, but smote upon his [Page 15] Breast, saying, God be merciful to me a sin­ner: This man, saith our Saviour, went down to his house justified, rather than the other: For every one that exalteth himself, shall be abased; and he that humbleth him­self, shall be exalted, verse 14.

2. HAVING thus briefly shewed wherein the Nature of Humility doth consist, viz. In a modest and slender Opinion of ones own self; I proceed now, according to the Method proposed, to consider the Motives which render this great Christian Vertue practical, and the Arguments which serve to inforce the practice of it.

WHERE divers things will fall under our Meditations; which I shall endeavour to put together into a little room; but must not wholly omit any of them: Be­causE the Vertue I now treat of, is of such necessary and great Concernment, that there is no fear of saying too much; hardly indeed a possibility of saying e­nough, to recommend it to our Hearts.

1. THE Native Beauty and Loveli­ness of this Vertue; perhaps a­bove the Rivalry of any other. This is one great reproach and infamy to Pride, That neither God nor Man can endure it. Seven things God hates after a more particular manner; as Solomon tells us, Prov. 6. A lying tongue; hands that shed innocent blood; a heart that deviseth wick­ed imaginations; feet that be swift in run­ning to mischief; a false witness that speak­eth lyes; him that soweth discord among brethren: But chiefly, and in the first place a proud Look, or haughty Eyes. And one main reason is, because where­ever Discord is sown, 'tis this medling Vice that finds the Seed, prepares the Soil, and hath an Eye upon the Harvest. Only by pride cometh contention, Prov. 13. 10. 'Tis the only prolifick, natural Mo­ther, which is continually in travail with that Evil, which is so hateful to the God of Love and Peace. For these base Ef­fects, and for the natural turpitude of [Page 17] the Vice it self, it is of all others the most hateful to Mankind also: So that though in many cases People generally love communion and society in Sin; yet in this they abhor it; for proud Wretches are detested by all; and most of all by those who are as proud as they; till the emulation riseth like that between Caesar and Pompey; the one could not indure a Superior, nor the other an E­qual. All this while Humility carrieth irresistable Charms with it. It is a most graceful Vertue, that wins the Esteem and Affections of every beholder; not excepting the haughty Person himself. As it is the most Christian, so it is the most becoming Vertue to set any one off; and we may deservedly give it the same Character (at least) which St. Peter gives of a meek and quiet spirit; an orna­ment of great price, 1 Pet. 3. 4. An hum­ble Spirit, naturally quickens us to those Actions which affect Men with Pleasure: It doth not things that are harsh or dis­obliging: It is not capricious, or scorn­ful: It lieth not upon the catch: It ma­keth not unjust or severe constructions: It is not an Enemy to Charity or Friend­ship, nor to any the most homely Offices that are good: It is no disturber of ano­ther's Peace: It is not void of Tender­ness, [Page 18] or Compassion: It needs no Lure, but the Love of God and Man to make it stoop: It resents not every Peccadillo, nor magnifies Infirmities beyond their due measure; much less doth it falsifie for Reputation or Interest sake: It is not rough, nor is it wont to threaten, or oppress, or to scare People after an insolent manner, like that weak and haughty Prince, Rehoboam, 1 Kings 12. where we see a remarkable instance of a proud Temper, and such an account of the End and Folly of it, as, I think, is hardly to be parallell'd in the whole Scri­pture; unless it be the Story of Nebu­chadnezzar's being turned out among the Beasts. Rehoboam coming young to the Throne of his Father Solomon, all Israel besought him, in some measure, to ease them of their former Burdens: And his wisest and honestest Counsellors advised him to treat the People after a kind, gen­tle, and respectful manner, as the only sure way of preserving their Affections. If, said they, thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for e­ver. But this method pleased not Reho­boam: He was willing rather to hearken to those raw Counsellors, who knowing [Page 19] his rough and imperious Disposition, ad­vised him according to his own Mind; though it was to the ruine of his Great­ness. So he used the People with Con­tempt and Menaces, frightning them with an arrogant Answer, That his little finger should be thicker (or heavier) than his father's loins; that he would add to their yoke; and that whereas his Father had chastised them with Whips, he himself would chastise them with Scorpions. And what did this turn to in the end? Why, the People could not bear his Pride and Insolence, and threatnings of Oppression. It presently alienated their Minds; and that of course brought on an open de­fection from him. What portion, said they, have we in David? Neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, Da­vid. And so Israel departed unto their tents, and rebelled, all but the Tribe of Judah, against the House of David, and set up Jeroboam, a King of their own. I will not dispute here about the Justice or Injustice of this act of theirs. The Pro­ceedings were Natural enough (which is all I would observe from the Story) because nothing doth more naturally and powerfully tend to sowre Mens Minds, to alienate their Affections, and [Page 20] to estrange their Hearts, than Pride doth.

ON the other hand; every Body loves an humble Person, because Humility is naturally amiable; and the more amia­ble, because it is attended with many such other Graces, as win and endear the Hearts of all Mankind, with a power that is uncontroulable, and attractive, like the faculty of a Magnet. Where true Humility is, there is Meekness, Charity, Candour, Affability, Courtesie, Gentle­ness, a serene Brow, kind Intreatings, and the like; nor is it possible but such grace­ful Endowments must meet with kind entertainment, and be beloved every where.

WHEN Agesilaus of Lacedaemon, who was so esteemed for his great Wisdom, was desired to give his Opinion how a Man should do to get all Peoples Love; he told Socrates, That the surest way would be, to speak well, and to do better. And this is one part of an humble Man's bu­siness; to give others the kindest Cha­racters he is able, and to do them all the Good he can: And such offices, offices of Love, return into his own Bosom; he receives himself, as a Reward of them, [Page 21] a certain retaliation of good Nature; like the skilful Apothecary that prepares for others precious Ointments and Aro­maticks, which in the very preparing per­fume and enrich his own Shop.

BEFORE Honour is Humility, saith So­lomon, Prov. 15. 33. Humility is the cer­tain; ready way to it. Though a good Name be far from being his Aim or End, yet it will be an humble Man's Lot, whe­ther he will or no; and, notwithstanding his own Desires, or Endeavours to the contrary, he becomes Popular for the best reasons. For all Mankind desire to be well used: It is a Principle never to be rooted out of humane Nature; and when they find these their innocent Appetites answered, they cannot but love and ho­nour the Hand that dealeth so well with them: It is as Natural as it is to detest the thick and heavy Finger that holds out nothing but Whips and Scorpions, as Re­hoboam's did.

WERE there then nothing else to be considered, the Rules of Wisdom and Prudence are strong Arguments to eve­ry Man to be of an humble Mind; be­cause it carrieth with it such a Ruling Power, as is beyond all the Grandeur in [Page 22] the World; which may keep People in some little awe, and that for a little time, but cannot command their Affections. There is indeed an outward state, that is necessary to preserve Order and Govern­ment in the World; an external Great­ness and Splendor, suitable to that high Rank and Quality wherein it pleaseth God to place some far above others. Nor is this inconsistent with Lowliness of Mind: For the more and greater God's Blessings are, the deeper should the sense of them be; and, God be thanked, many times is; so that few, if any, are of more hum­ble Minds, than some whom the Divine Providence hath dignified with the high­est Honours. In the midst of Pomp they can consider what infirm Pedestals they stand on; nor are they so easily ri­fled of their Vertues, as those whose sor­did Birth, and illiberal Education, ex­poseth them the more to the Devils Snares. Few such, God knows, keep the Humility of Job, after they are once rai­sed from the Dunghill. But where ever this Grace grows, whether in the more barren, or in the richest Soil, it is always lovely to the Eye; and the more Beau­tiful, because it resembles him, who is stiled, the Lily of the Valley, Cant. 2. 1. We should all learn of him, who was [Page 23] lowly in Heart; who gained as many Admirers by his Humility, as by his o­ther Miracles; and whose Example is a sufficient Comment upon his Directions, That to sit down in the lowest Room is the best for us, the ready way to be ad­vanced higher, and to have worship in the presence of all, Luke 14. 10.

2. I CONFESS this is comparatively a very low Consideration; because we must not seek for Honour of Men, no more than the Lord Jesus did; nor may we make use of Vertue, (especially the Vertue of Humility) as an Art for it. Let us therefore in the Second place consider the great Reasonableness of this Matter; which will not only invite, but oblige us to the Practice of it.

NOW here we should consider, whence we came, what we are, and what we have,

[Page 24] FIRST we should reflect upon our Originals; because People are apt to be ashamed of their base beginnings; like the haughty Simon in Lucian, who being advanced to Honours, from a very mean, obscure Condition, pull'd down the Cot­tage which had been the place of his Na­tivity, that Passengers might not point to it and say, Here was Great Simon born. The Son of God, by dignifying a Man­ger, hath indeed taken away all such shame from us: But yet he left us e­nough, when he said, Before Abraham was I am.

THE Father of the Faithful was once nothing. And the production of every one of us, was out of nothing. The Being we have, we are beholding for it to the Power of God, who of his own Pleasure raised us out of Inanity, that our whole Life might be a state of Low­liness, the better to dispose us for entire Obedience, Submission, and Resignation of our Selves to his Divine Will.

The Flesh we consist of, and pamper so, what is it but next to nothing? A Structure of Clay and Rottenness, a Lump provided for Worms; an heap of Cor­ruption, [Page 25] that yields nothing but a noi­some Atmosphere, which we are fain to correct with Spices and Odours, that In­dustry gathers out of the Fields, and are brought us from far by long and charge­able Adventures?

AS vile and despicable things as we are, the God of Power vouchsafeth to support us: We daily depend on him; and by his Law all his Creatures, are forced to lend us their helping hands, each doing its part for us, according to its Kind and Capacities, and all at the same time upbraiding us with our depen­dant and beggarly Condition. The Hea­vens bestow their Light upon us, and put us in mind of that great Obscuri­ty, which wrapped us up in our Mother's Wombs. The Earth under our Feet, however we trample upon it, doth the kind office to afford us, first our Nurse­ry, and at last our Lodging. The thin Air we breathe in, how soon do we drop to the Ground, like untimely Fruit, when it is shut out of our Nostrils? The Wa­ters help to quench our thirst, as it helps the wild Asses, and other Beasts of the Field, Psalm 104. 11. Poor Animals and Vegetables of infinite sorts, are fain to be the Proveditors and Guardians of [Page 26] our Life. Our Nakedness is hid by the contribution of dumb Creatures, whose Backs we are necessitated to strip, that we may cover our own; and all this for the preservation of that Body, which in its best state is subject to variety of Dis­eases: And which, when Death and Rot­tenness hath seiz'd upon it; we our selves cannot endure the very sight of. Eve­ry Creature is God's Almoner, to relieve and succour us whilst we live in this World: And when we are going out of it, we have nothing to depend on, but his infinite Mercies, in whom we now live, and move, and have our being, Acts 17. 28.

LORD! what is Man? That poor, wretched, contemptible thing, Man? What is Man, that he should swell and be bloated with a proud Opinion of him­self, who can never retire into his own true self, till, like a Snail that creeps in­to its Shell, he humbleth himself in Dust and Ashes?

DUST we are; and to Dust shall we all return, like the Beasts that perish. And, as for that nobler part of us, the Soul; tho' it be a Ray of Divinity, a Spirit endued with the Powers and Fa­culties of an Angel; yet, upon due re­flectons, [Page 27] it will find more and greater Reasons for Humility, that may be drawn from within it self, than it sees by view­ing its poor and frail habitation.

THERE are in every one of us two Prime Faculties, which are connatural to the Soul: A Faculty of knowing and rea­soning, which is called the Ʋnderstand­ing; and a Faculty of Acting, a Power of Chusing or Refusing, which is called the Will: And each of these Powers doth minister to us many humbling Conside­rations.

1. FIRST: For the Intellectual Facul­ty, or Understanding. Tho' Knowledge be a very excellent Endowment, that which People generally covet with gree­diness, and are too apt to value them­selves upon; yet in much wisdom is much grief; and he that increaseth knowledge, increaseth sorrow, saith Solomon, Eccl. 1. 18. And yet, God was pleased of his Bounty, to give Him an extraordinary Portion; exceeding much understanding and large­ness of heart, even as the sand that is on the sea-shoar: His wisdom excelled the wisdom of all the children of the east-country, and all the wisdom of Egypt: For he was wiser than all men, saith the Scripture, 1 King. 4. [Page 28] It is not without great toil and trouble of Mind that we get the Knowledge we have at last; and even that is very little; considerable, only because it costeth us dear; nothing indeed, in comparison of that infinite number of things Natural, Moral, and Divine, which we are igno­rant of. The further we search, the fur­ther still we are to seek, and the more sensible of our great wants. And that which we pretend to be Masters of, is rather conjecture than certainty, unless it be bottom'd upon Divine Revelation. Nor are our few Notions without a mix­ture of Mistakes, and a great many Doubts and Difficulties, which disquiet the Mind, because we are not able to re­solve them. So that after many Years study and travel, we come just thus far, to know enough to make us very hum­ble.

2. AS for the other Faculty of the Soul, which is the Principle of Action; we find there so much Guilt, as we can­not be sufficiently humbled for all the days of our Life. For, it is the Will that committeth Sins; 'tis this Faculty that chuseth and consenteth to a sinful Acti­on, and that makes it our Crime. The Understanding dictates and proposes the [Page 29] thing; but still it is in the Power of the Will, whether to do it, or no: And the more the Will consents to the Sin, the more sinful it is always. No Man can be forced to do any evil thing a­gainst his Will, if he be obstinate. There may be Allurements, and strong Tempta­tions, but there can be no Compulsion. All Consent and Compliance is from with­in; and for that reason wicked People are justly liable to Punishment, because they chuse to do that, which they might avoid: They transgress without cause, as the Expression is, Psalm 25. 3. Now, how can any Man think of his Sins, and be proud? Especially since Pride is the most accumulative Sin of all, and de­serves Hell the more, because it is after a peculiar manner the very Devil's Sin? 'Tis strange that any one should value himself for being in a state of Damnation: And yet that is the state every wicked Man is in, without true Repentance, or Refor­mation of Life; Sins acted against an in­finite Being, must needs be of infinite demerit; and, consequently, obnoxious to infinite Punishment. Because there is a God, there must be an Hell too, for God to punish wicked People in ever­lastingly: And is it possible for us to be truly sensible of this, and at the same [Page 30] time not to be cast down under the Sence of our sad Deservings; and of that most miserable Condition, which nothing can save us from but the mere Mercy of God? Such Reflections as these, could not chuse but be very humbling, if vain Men would not think it beneath their Spirits to admit and entertain them. It is both the Folly and Wickedness of haughty People, that they banish from them Thoughts of this Nature, and mind on­ly trifles and things imaginary; quite over-looking those Crimes, which (if at­tentively consider'd) would make them abhor themselves, and repent in dust and ashes, as Job spake, Job 42. 6. People who really believe that they deserve eternal Damna­tion, and that without God's infinite Clemency they shall receive it, can hard­ly be so very inconsistent with themselves, as to swell with a vain Conceit of any other Merits. An evil Conscience, and a true Sense of Guilt, is enough to lay the loftiest Spirits low. And this is one reason for which Pride is concluded, by all considerate Men, to be such a foolish Vice; Because haughty People value themselves upon things which are not valuable, not considering what they just­ly deserve; but throwing aside many me­lancholy. Thoughts, which are in truth [Page 31] most proper and fit for Criminals. The only thing worth our esteem is Vertue; or, that gracious disposition of Soul, whereby the righteous is (indeed) more excellent than his neighbour, Prov. 12. 26. Those Moral Habits which are apt to cleanse us from all filthiness of Flesh and Spirit, have an intrinsick Dignity in them. For they are noble Perfections of our Nature, and such resemblances of the Divine Being, as are in the sight of God himself of great price, 1 Pet. 3. 4. But yet even these excellent Endowments are arguments for our Humility; be­cause they are not the Productions of Nature, but the Fruits and Effects of the Holy Spirit's Operation. It is by his free and gracious Energy, that we are made the Children of Grace, and are trans­formed in the renewing of our Minds. Without Christ's assistance, by the Holy Spirit, we can do nothing, John 15. 5. It is he that worketh in us, both to will, and to do of his own good pleasure, Phil. 2. 13. Upon this account our Spiritual Graces are reasons for our Thankfulness; but not for our Pride; because we stand in­debted to the mere Goodness and Boun­ty of God for them. Who maketh thee to differ from another? (saith the Apo­stle,) or what hast thou that thou didst not [Page 32] receive? Now if thou didst receive it, why dost thou glory, as though thou hadst not re­ceived it? 1 Cor. 4. 7. Debtors are not wont to be proud of the Obligations and Bonds they are forced to lie under. Poverty carrieth such shame with it, as serves to debase Men, when hardly any thing else will. And though God giveth to all men liberally and upbraideth not, Jam. 1. 5. yet the Sense of our necessitous and miserable condition by Nature, and of our dependance upon God for the mend­ing of our Fortunes, is a very powerful Motive to humble all of us; especially before that infinite Being, to whose Boun­ty and Goodness we owe all that we have, and all that we are.

THE ancient Moralists. among the Heathen thought it a Fundamental Prin­ciple of all Vertue, for a Man to know and understand himself rightly. I am sure it is the Principle and Source of this Vertue, Humility. For there is very lit­tle (if any thing) in us, or about us, but what teacheth us to despise our selves: And it is for want of due and just re­flection, that People are great in their own Eyes. I know that in me, (that is in my flesh) there dwelleth no good thing, saith St. Paul, in the Person of an unre­generate [Page 33] Man, Rom. 7. 18. There is in­deed a vile Body, a sinful Soul, a corrupt Mind, a vain Imagination: There is a weak, mortal, necessitous Nature: There is foolishness, and wretchedness in great variety: There is enough and abundance of such things, for him to boast of, if it be worth his boasting, (such glorying would be in One's shame.) And, as for those blessed Principles of Vertue, which by the sweet and kindly insinuations of Christ's Spirit, the Soul of every regene­rate Person is endow'd with; they are so many borrowed Talents, for which the holiest Man living stands beholding to our great Creditor, the Lord of all. And tho' we ought to rejoyce, that God is pleas'd to communicate his Riches to us, yet considering that they are precarious Loans, for the obtaining whereof our chief bu­siness was to beg, and receive with all Humility; we have as little reason to be proud of them, as a servile Steward hath of a Trust for which he must give a strict Account.

IF the things I have mention'd serve to keep us from all Assumings, the Con­sideration of those outward Matters, which the Scripture calls the things, and the fashion of the world, must needs help [Page 34] to take down our Minds the more still. For, tho' the Children of this World are wont to mind these things most, and are apt to be elated most of all by them, yet there is hardly a plainer Argument than this is, of the great Weakness of humane Nature, and of the Folly it is subject to; that Men are so swollen in their Minds, because their temporal Fortunes are bul­ky, because they are Richer and Greater than others: I mean, as some count Riches and Greatness, who speak the Dia­lect of the World, and consider not what it is to be Rich and Great indeed. A­las! these external Matters are of a very mean, trifling, and contemptible Nature, phantasm and colour only; like the Fea­thers of the Athenian Bird, which help to give it face, but do not make it bet­ter, or weightier than a Bird of a plainer Plume. Besides, riches (saith Solomon) certainly make themselves wings, they flee away as an Eagle towards heaven, Prov. 23. 5. And this they do by the just Judgment of God in Heaven; because Men set their Eyes on that which is not, and set others at nought for that which is but vanity. When they forget God and themselves after this manner, it is a very Righteous thing for the Judge of all the Earth, to humble them, by making [Page 35] the Nest that was set on high empty; and by leaving it to the mercy of the Fire; or, of the Extortioner, which in effect is the same thing. Thirdly, tho' these external Fortunes stay with us, and we with them, yet 'tis most unreasonable for our Hearts to be lifted up by the en­joyment of them, because they are far from being an argument of God's Love to any. No man knoweth either love or ha­tred by all that is before them, saith Solo­mon, Eccl. 9. 1. That is, none can cer­tainly tell by his present worldy Condi­tion, whether he be in God's Favour or no. For, saith Solomon, verse 2. All things come alike to all; there is one event to the righteous, and to the wicked; to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. Which words yield us thus much; That, since this wretched World is not a place for us to receive our Rewards, generally Men share alike, and without discrimina­tion, in the Fortunes of the World. The Divine Providence scatters them promi­scuously, and with an indifferent Hand; which plainly shews, that in God's Ac­count they are such very inconsiderable things, that it is no matter how, or upon [Page 36] whom they are thrown away. But, Fourthly, if any thing may be concluded from the affluence of these poor tempo­ral Enjoyments, it is rather a sad argu­ment of the great Danger the Men of this World are in, than a signification of God's Love to them. For all Mankind being God's Creatures, and having for that reason some sort of Title and Right to his Providence, God is pleased to di­stribute the Glories and Felicities here below, as he sends his Rain and Sun-shine, upon the evil as well as upon the good. Nay, because evil Men can have no share of the Felicities of a future state, God doth usually give them a more liberal allow­ance of That which they count the great Happiness of This. And hereby God shews the great Justice of his Provi­dence, in making some sort of equality in his Distributions, such an equality as the Nature of the thing admits of; be­cause all Men by this means take their respective turns in the several states of Happiness and Misery; they have their respective shares, suitable to their respe­ctive Conditions and Capacities. Wick­ed Wretches have their turn served in this present state; their Cup is fill'd here, such a Cup as it is; and they must thank hemselves that there is not a better laid [Page 37] up in store for them. They have their portion in this life, saith David, Psalm 17. 14. So in our Saviour's Parable of the rich Man, in Luke 16. Abraham told that glorious Epicure, represented there to be in Hell; Son, remember that thou in thy life-time receivedst thy good things, and likewise Lazarus (his) evil things, verse 25. But observe what follows; Now Lazarus is comforted, and thou art tormented. It was but just, that both the one and the other should have his Por­tion; and, since it is so ominous to re­ceive a large Portion in this World, cer­tainly none have greater reason to be humble than they, whose bellies God filleth here with his hid treasures, as the expres­sion is, Psalm 17. 14. Such Treasures as vain Wretches bury here in their Bowels, and in the Earth. But, lastly, the indif­ferent distribution of these outward temporal matters, is a very strong argu­ment of a future Judgment, which will be according to the Rules of exact righ­teousness. Because in the present Admi­nistration of Affairs, the greatest Lot ma­ny times falls to evil doers; and the Men of this World run away with the greatest share of its Wealth, Pleasure and Honours; it is very rational to conclude, That there will be a day for an after­reckoning, [Page 38] when all things shall be ad­justed, and all Manking shall receive ac­cording to what they have done, whether it be good or evil. Then, we may be sure, there will be no respect of Persons; no distinction between rich and poor, be­tween high and low; for all must stand upon the same level, and the only dif­ference will be between the just and un­just. And what a terrible warning is this to the greatest Men on Earth, not to be high minded, but to fear; because their neglecting those opportunities they have of doing Good is more heinous, their In­gratitude much more scandalous, their evil Actions more visible, their Examples more influential, their Injustice more hurtful, their Yokes more heavy, their Oppressions more intolerable; and, con­sequently their Guilt, Condemnation and Torment will be much greater, than we may suppose those to be capable of incur­ring, who pass through the World in a manner desticute and naked, as they dropd into it. Of all People in the World, none have greater reason to be humble, than they who are in danger; nor are any in such a dangerous conditi­on, as flourishing Wretches; such as Da­vid speake of, Psalm 73. I was (saith he) grieved at the foolish, when I saw them in [Page 39] such prosperity; for they are in no peril of death; but are lusty and strong. They come in no misfortune, like others; nor are they plagued, like other men. And this is the cause that they are so holden with Pride, and overwhelmed with Cruelty. Their eyes swell with fatness; and they do even what they lust. Lo, these are the ungodly; these prosper in the world, and these have riches in possession. 'Twere impossible for such Men thus to swell in their Prospe­rity, did they sadly consider David's ob­servation, (which we see verified every day,) O! how suddenly do they consume, perish, and come to a fearful end, verse 18. Haman hanged after all his Greatness and Insolence, Esther 7. The presuming Fool snatch'd away while he was build­ing his capacious Barns, to stow up his many years Wealth in, Luke 12. The rich Man, I spoke of before, cast out of his Purple and fine Linen into Hell tor­ments, Luke 16. Herod smitten sudden­ly on his Throne, and in his Royal Appa­rel, Acts 12. These, and infinite Instances more, shew what Dangers the loftiest Men are surrounded with, and what slip­pery Ground they stand on, how great soever their Presumptions are, that they shall never be moved.

[Page 40] AND, if the common danger of ruine in this World, be a reason to humble the haughtiest Spirits, the most assuming and confident Minds, certainly the prospect of a final Judgment, and an irrevocable doom to everlasting and infinite Misery, must (if duly entertained) cast such a damp upon the vain Thoughts of Men, as is enough to stain the pride of all glory, as the Prophet speaks, Isaiah 23. 9.

THE Reasonableness of Humility be­ing thus considered, the next thing that falls under our Meditations, and serves to make it practical, is the great Usefulness of this Vertue, during our pas­sage through this vain, deceitful World. Now there are many great Advantages which attend the sincere and constant Practice of this Vertue: And more espe­cially these Three:

• [Page 41]I. AN humble Mind brings that in­ward Peace and Satisfaction, which is so much desired by all wise Men.
• II. IT mightily promotes Ones Pro­gress and Perfection in Vertue.
• III. IT is an excellent Preservative from many great Evils and Inconveni­encies, which commonly happen in this our Militant State.

1. FIRST, An humble Mind brings that inward Peace and Satisfaction, which is so much desired by all wise Men. This tranquillity of Soul is indeed the most de­sirable thing we are capable of on this side Heaven; for it is the great Happi­ness of this Life; the Happiness where­unto the Practice of Religion tendeth; the Happiness that is a fore-taste of the Comforts above; a Specimen of that e­verlasting Rest, which is reserved for all that love the Lord Jesus in sincerity. This is so plain, that we need not the help of any Philosophy to prove it. Now, of those Vertues which are instrumental and operative in order to this Happiness, Hu­mility is one of the chiefest; because it it sets the Heart upon a Basis, where it [Page 42] resteth quietly; safe and free from those impetuous Passions, which work violent­ly upon proud Spirits; like a Tempest that breaks the Cedars of Lebanon, but flies over the low Ground, without doing any hurt, or making much noise. There are several things which are apt to dis­compose and ruffle Mens Minds in this frail, mortal Condition: And from all these an humble Heart is a great se­curity.

AS, First, The guilt of Sin. This is a thing that carries a very quick Sense with it, which naturally and deservedly disquiets Criminals; nor is any thing so painful as an evil Conscience, when once it beginneth to rage. Humility will pre­serve you from this guilt; and, by con­sequence, from the torment that would attend it, if you will but learn to sub­mit your selves to God, to his Laws, and Pleasure in all things, as the due Consi­deration of your own Meanness must needs incline you to do. An humble Heart is not apt to be lifted up against its Maker, nor to resist and disobey his Commands; because it is conscious of God's Greatness, Power, and Authority over us all; and, of that infinite Distance which is between his Glorious Majesty [Page 43] and us poor Creatures, who are Worms, Earth, Vanity, nothing in comparison. Obedience doth naturally spring from such lowly Thoughts; and so that Peace and Comfort which is the Fruit of Obe­dience, must spring in the Mind too. In short, it is that Spiritual Refreshment and Ease, which our Blessed Saviour hath promised to his followers, and particular­ly to such as follow the Example of his great Humility; Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls, Matth. II. 29.

2. ANOTHER thing that is wont to discompose Mens Minds, is a Sense of Dis­respect; we are too ready (God knows) to entertain very kind Thoughts of our own selves; and to expect that others should think as we do, and should show that deference, which we fansie to be due from abroad, because we are fond of making the first payment of it at home. When vain Men find themselves disap­pointed, Lord! What pain and anguish are they in presently! Impatient and de­jected, like Haman, who was so mortifi'd by failing of one Ceremony, as if all his Enjoyments lay at Mordecai's Feet. This is one great reproach of Pride, That 'tis always ready with a Rack, for those [Page 44] who never think themselves high enough: Nor are any so crucify'd as they who are most in love with this Tyrant Vice.

EVERY thing that looks like con­tempt, is a nail that createth fresh Torture in them: Whereas a Spirit of Humility delivers one from pains of this Nature; because such a Man considers whose face it was that was spit upon, before he endured the Cross; and if the Son of God was so patient under the greatest indignities, cer­tainly a poor sinful Man hath reason when the right Cheek is used Contumeliously, to turn the left also, though the disgrace be never so provoking. But in this case an humble Person finds not sufficient cause of disturbance, because he is supposed to be despicable in his own Eyes; and if he thinks his Eyes do not deceive him, how is it a provocation that he is so in the Eyes of others too? Their agreement in the same opinion is matter not of trouble, but of complacency rather, because each Party believes his opinion to be right. If to expose thee, People proclaim some of thy faults, do not stand upon thy de­fence (saith Epictetus) as if they did thee wrong; but say only, they are ignorant People; for if they knew all thy faults, they would not have mentioned these a­lone. [Page 45] By such a modest turn of the hand 'tis easie to wipe off the foulest Spittle, before it sinks into the breast. And be­sides, the Humble Man considers what Mouth it came from: For, Applause from some Mens lips may be constru'd as a Li­bel; and many times we may well be jealous, as Socrates was wont to be, that he had done something amiss, when he was respected and commended by ill Men: The despitefulness of such brings this great comfort with it, That there is no present danger of that woe, which we have reason to be afraid of, when all Men speak well of us, Luc. 6. 26.

FURTHER yet; Whoever the Men, whatever the Disrespect be, and what impressions soever it makes, it sits the easier upon an Humble Man's mind, be­cause he takes it as a means of making him the more Humble still: For lowly hearts are apt to mistrust, that they are never lowly enough; and therefore, when any thing happens, which helps to abase them, whether it be deserved or no, it is not unwelcome, because it is of very good use, and may have been ministred by the hand of God for the good Man's parti­cular advantage. Thus David took it when Shimei cursed him, and threw stones [Page 46] at him: So let him Curse, said the King, because the Lord hath said unto him, Curse David, 2 Sam. 16. 10. And when we make such a Religious construction of Affronts and Contumelies, as things in­tended for our good; and such a Reli­gious use of them, as to be better'd and made more Humble by them, they must needs lose that Acrimony and Gall which is so very distastful and grievous to proud Men who want the Divine Art of altering the Waters of Marah, so as to destroy their bitterness.

3. A third thing that too often disqui­ets Mens minds, is the great Prosperity of others as to their outward Fortunes; because in the distribution of these Tem­poral Blessings, the Divine Providence doth not observe the Rules of exact Equality: People whose condition is much lower than their Neighbours, look upon those above them with an evil Eye, grow impatient, fretful, and querulous, because (forsooth) the same liberal and open hand is not extended unto them­selves. Such greedy and reaching desires can never be without great vexation of Spirit, especially when Industry and Am­bition have made many unsuccessful at­tempts to get higher. In which case, [Page 47] nothing certainly can be such a speedy and effectual relief to the Soul to give it. Peace and Rest, as true Humility. The first thought that is naturally incident to an Humble Man, is, That as all Right is in God, the great and sole Proprietary, who hath an indisputable Power to do what he pleaseth with his own, Matth. 20. 15. So the greatest Title we can pretend to, is that of Usufructuaries; Tenants at Will in every respect (though in this case the Tenure be for Lives too, as precarious a Tenure as the other) and for such en­tire dependants to be envious at the Divine oeconomy, is the most impious unthankfulness, when we have all of us as little reason to murmur, as we have capacity to Pay, or power to Demand. Again, as we depend upon God for all that we have, so we must acknowledge, that whatsoever that be, is more than we deserve. And this humble consideration that God is our absolute Soverign, but not our Debtor, is another strong reason for us to acquiesce, and be content with our Portion; because, though it be not as great as other Mens, yet it is enough to make us not only satisfied, but thankful. Lord, said Jacob, I am not worthy of the least of all the Mercies, which thou hast shewed unto thy Servant: With my Staff I [Page 48] Passed over Jordan, and now I am become two bands, Gen. 32. 10.

THIRDLY, Humility teacheth us to consider, that whatsoever our Condition is, it is that which is best and fittest for us. Of this, indeed, we our selves are not competent Judges, because our Un­derstandings are as weak as our Desires are unreasonable; and were our For­tunes in our own hands, our partiality and ignorance would make us the very worst Carvers of them; God knows best what we most need; and that alone is proper, which he sees to be neces­sary and convenient: And therefore the mere Light of Nature directed Socrates when he prayed, to implore the Divine Goodness in general terms, leaving it to God to chuse for him, how, and when, and what to bestow upon him; belie­ving it to be a Man's safest course to sub­mit always to the Wisdom and Determi­nations of God. But you will say, Was not David envious at the Prosperity of the wicked? Yes; he tells us himself that he was so, and that in his discontent­ed, sullen humour, he muttered, as if he had cleansed his Heart in vain, and had wash'd his Hands in Innocency, (to no purpose;) but he tells us too, that in all [Page 49] this he behaved himself very foolishly, and like a beast, Psalm 73. 22. The truth is, this is one of the most affecting Cases, when we see those whom we take to be very ill Men, to thrive at a mighty rate, and to grow great and powerful in the World. Nevertheless, Humility teach­eth us in all Cases, not to take Example by any, so as to be Uncharitable or Irre­ligious. The humble Man's Rule is that, Phil. 2. 3. In lowliness of mind, let each e­steem other better than themselves. I know the Apostle's meaning to be, That we should behave our selves to others, as if they were better, whether they be really so, or not. Such a Judgment of the Mind is not always required; and, if some­times we think it impossible too, for the humblest Person in the World, to think all others better, it is yet inconsistent with Humility to judge them worse; for God alone is the searcher of the Heart: That is in too close a Repository for One's next Neighbour to penetrate into; and therefore to make wrong judgment of others, is too facil a thing, even for good Men, who are apt to take false estimates of themselves, with whom they should be far better acquainted. Such humble Thoughts as these do naturally prompt Men, evermore to make very charitable [Page 50] Judgments; and, consequently, to rest satisfied in their Minds, when the Divine Providence doth multiply and heap up the good things of this life upon the Heads of others. But to put the Case at the very worst; Suppose the Men, thus judg­ed and censured, to be wicked indeed, (I mean, wicked in the strict Scripture­sence; guilty of great, scandalous, pre­sumptuous Sins:) This is, in truth, an Argument for our Prayers, and charita­ble Admonitions; but not for Envy; nor are any People in the World more to be pitied than such.

4. BY this short Account it appears, what an useful Vertue Humility is, to rid our Minds of all foolish impatience, and to compose them into a serene and calm state, how invidious soever the Conditi­on and Circumstances of others may be. Let us consider now, Fourthly, the Ad­vantage it brings an humble Man, how perplexed soever his own Condition is. There are many cross, calamitous Acci­dents in this life, which we cannot digest under any one General Head so well as under the common name of Afflictions; so called, because they give very painful blows to the Hearts of such People, as are not in some good measure improved [Page 51] and perfected by the Discipline of Reli­gion. And these Afflictions are of two sorts; some that are actually felt; and others that we fear: Both are dolorous; for though present Afflictions yield the quickest sense, yet many times future ones create the most melancholy pain; nay, the bare apprehension and prospect of them, when at some distance usually makes longer and deeper impressions up­on Mens Minds, than when they are en­gaged and wrestling with them in a di­rect Conflict. In each of these Cases, Humility affords the best Auxiliaries; so that how lowly and subdued soever One's Heart is, he can lift up his Head in the day of distress. First, As to present Afflictions: There are these Four Consi­derations, which naturally serve to make every humble Christian very easie (if not chearful) in his own Mind.

1. THAT though second Causes be the immediate instruments of Affliction, yet the Hand of God doth so order, go­vern and direct them, that we are still under his management in all Conditions. And since it is so, what can so well be­come a lowly Mind, as that modest resig­nation which old Eli express'd, 1 Sam. 3. 18. It is the Lord, let him do what seem­eth [Page 52] him good. Doest thou well to be an­gry? As the great Governor of the World was pleased to argue with Jonah, when he was in his sullen fits; first, because Ni­neveh was not destroy'd, and then be­cause his friendly Gourd was smitten with a Worm, Jonah 4. By which mild Expostulation God shews, that whether he spares, or destroys, still 'tis our Duty to acquiesce in his Divine Pleasure; and that it is the foolishness of man, which makes his heart fret against the Lord, as Solomon observes, Prov. 19. 3. Second­ly, Whether God afflicteth Men by the Hands of others, or with his own Hands, and by his immediate Providence, it must be acknowledged, that the Judge of all the Earth doth still do Right. Consi­dering the scandalous Provocations which are given by some, the heinous, though secret Crimes which are acted by others, the Faults which the best are guilty of, and the Corruption of Heart which is in all, none can reasonably expect to steal out of this World without a Rod upon his Back; or, at least without some Thorn or other in his Flesh: (You know, a Sword was to pierce through the Soul of the blessed Virgin her self, Luke 2. 35.) The humble will consider this; and the due Consideration of it must needs stop [Page 53] his Mouth, and quiet his Mind, in re­ference to God's Proceedings, because he cannot but be sensible, that his Sufferings are the consequent of his Offences, and that too which falls so very. short of them, that if we will put both into the Scales, and then judge by weight, the burden that is in one Scale, how heavy so ever it may seem, is really very light, hardly any thing in comparison of those Demerits which by a vast preponderati­on bear and keep down the other. Hu­mility directs us in all Cases to reflect not so much upon our Grievances, as our Guilt: And, if People in Affliction would take this safe and prudent course, there would be no room nor reason for any sorrow of Heart, besides that which worketh Repentance unto Salvation. Wherefore doth a living man complain? a man for the punishment of his sins? saith Jeremy, Lam. 3. 39. Thirdly, In visiting Mens Offences with a Rod, God doth not act purely as a Judge, but rather with the Wisdom and Tenderness of a Fa­ther; either to keep his Children still within the limits of their Duty, or to reclaim them from their Aberrations. Outward Ease is naturally apt to corrupt good Manners, as fulness and idleness is apt to vitiate the Blood, and to ruine [Page 54] One's whole Constitution. Therefore, to exercise the Soul, and thereby to pre­serve it in the right state, God doth commonly use such a measure of severi­ty, as he knows we stand in need of; and when a Man makes an application of this to himself, after an humble manner, he cannot but be satisfied with the Apo­stle's argument, Heb. 12. 9, 20. If we have had fathers of our flesh which corrected us, and we gave them reverence, shall we not much rather be in subjection to the Father of Spirits, and live? For they verily, for a few days chastened us after their own plea­sure; but he for our profit, that we might be partakers of his holiness. For this graci­ous purpose sake, they who are consci­ous to themselves of their Deserts and Wants (as all humble Persons are) can­not but possess their Souls in Patience under the Hand that correcteth; and with Thankfulness too, for stripes which are thus profitable and advantageous to them; not only hearing the Rod, as the Prophet speaks, Micah 3. 9. but kissing it also, because there is Honey on the end of it, as there was on the top of Jonathan's Rod, 1 Sam. 14. Fourthly, and lastly, St. Paul gives this Character of Temptation, (meaning Affliction) that it is cammon to man, 1 Cor. 10. 13. And [Page 55] considering that it is a general Lot, the humble in Soul will sit down quiet, and well contented to have a share: For how, (says he) am I better than my neigh­bours? Indeed, it is no comfort to good Nature, to see others in misery; yet e­very Man's Grief is much the less, when Discipline is administred impartially; and of all others, the humble Man's satis­faction is the greatest, when comparing his Sins and his Sufferings with other Mens, he findeth so vast a disproportion; as if God were particularly merciful to him, in visiting more, and (as he thinks) more heinous Offences, with fewer and less-afflicting Stripes. It is one great cause of Murmurs and Impatience, that we look at the Prosperity, not at the Mis­fortunes of other People; at least, that we do not lay them equally to Heart: Their glittering Condition strikes the tenderest Side, and there makes the deep­est impressions. The sense of their Af­flictions goes off with an easie, and too often with a pleasant slide; especially where Nature is too hard for Religion. But were our Humility commensurate to St. Paul's, when he owned himself less than the least of all Saints, Ephes. 3. 8. nay, the chiefest of sinners, 1 Tim. 1. 15. 'Twere impossible for us to be very uneasie un­der [Page 56] our Affictions, could we be able to give in such a large Register of them, as he gives of his own, 2 Cor. II. In the midst of which we find him still rejoycing. In short, he that is vile and worthless in his own estimate, cannot but learn in what state soever he is, therewith to be content; unless he will be so false to himself, as to condemn his own Opinion, and reverse his own Judgment. Which sufficiently demonstrates, what an inesti­mable Blessing Humility is to the Soul, amidst all the various and troublesome incumbrances of this Life. At once it polisheth our Nature, and refresheth us with Delights; that is, it doth us all the Good that we are capable of enjoy­ing in a mortal state. There is such an indissoluble Union between this Vertue and Felicity, that it is impossible for a Man to be truly Humble, but he must, in spight of Fortune, be very Happy too.

2. I told you before, That of all Af­flictions, those which we pretend to dis­cern aloof off, do many times affect the Mind with the greatest Anguish: And at the close of this Consideration, touch­ing that Peace and Comfort wherewith Humility endues the Heart, it will be [Page 57] necessary to observe, how advantageous this Vertue is, when a Calamity threatens and looks terrible at a distance. In this Case there are three things especially which Humility suggesteth to our Minds, for the ease and satisfaction of them.

1. FIRST, Our whole dependance be­ing upon the Care of that infinite Being, who is the Governor and Disposer of all things, we may be sure, that nothing can befal us contrary unto, or without his Pleasure: So that tho' we are little, contemptible things of our selves, yet considering whose Creatures we are, and whose Hands we are in, it is our Duty in all ominous Circumstances to commit our selves to God, with such resignation and recumbency as becomes the Condi­tion of poor, shiftless Beings, that are left entirely to him, and hang every mi­nute upon his Providence.

2. SECONDLY, God being infinitely Wise, Governing and Ordering every part of the Universe with constant Re­spect to the Whole, it is our Wisdom to acquiesce in our Lots, as God shall please to dispense them, and to make his bles­sed Will our Choice; in regard that we our selves are so very short-sighted and [Page 58] partial, that we are not fit to be our own chusers, because we do not know what we should, but crave only for what we would have.

3. THIRDLY, However Events prove, it is not out of our power to make an Honest and Religious use of them; and then all things shall work together for good to them that love God, Rom. 8. 28. These humble Considerations must needs minister great Rest and Comfort to One's Soul, tho' future Contingencies carry with them a terrible aspect; and thereby the reasonableness and excellence of our Du­ty appears, of taking no anxious, carking Thoughts about to morrow. Because God prefideth over all, many things which we presage, do not happen (Clouds usually drop before they advance over our heads) and how can the humble Man answer it to his own mind, to crucifie himself before-hand, for that which, for ought he knows, may never come to to pass? Because God is infinitely Wise and Good, who can tell certainly what is within the Cloud? Or, whether many Blessings may not fall down together with the Storm? It is inconsistent with Humi­lity to pry into God's Counsels after a distrustful manner; and, consequently, [Page 59] to perplex One's Heart with a grievous apprehension of accidents, which perhaps may be for his great advantage: Or, say it be a real Calamity that is coming, it is an humble Man's part to leave God to his own time, and to wait God's leisure, without going forward to meet an Evil, which he is bound to be patient under, but not to anticipate. Sufficient unto the day is the evil thereof, said the humble Je­sus, Matth. 6. 34.

TO enforce the practice of Christiani­ty as to this particular, I cannot but ob­serve what Religious Principles some Heathen Moralists went on, who placed Happiness in the study and exercise of Vertue, because it is the only thing which blesseth a Man's Soul with Satisfaction and Tranquillity. By the Light of Nature they discover'd three great Truths, which they proved too, and urged the belief of them, as absolutely necessary to a Man's Happiness.

1. THAT there is a God; or, (as they themselves mean) a Sovereign, Incorporeal, Intellectual Being, that is Uncompounded, Independent, Self-exi­stent, Self-moving; the most Absolute and Perfect Good, the Supreme and first Cause of all things.

[Page 60] 2. SECONDLY, That as God exactly knoweth all the things he hath made, and hath a Power over all, so he taketh care of the whole Universe, and the several parts of it, the meanest Creatures not ex­cepted.

3. THIRDLY, That God doth not on­ly inspect the World, but doth moreover administer and govern all Affairs, ac­cording to the strict Rules of Goodness and Righteousness. From which Princi­ples those wise Philosophers concluded, That as it is our Duty to honour and worship God, so we must set our selves to Obey him, to submit to his Determina­tions, to follow his Conduct with chear­fulness, to be well-pleased with what he doth, as being the Result of his Divine Wis­dom and Providence. If you do no dis­pose your Minds thus, your Lives (say they) will be not only Irreligious, but full of Sadness and Misery too: Whereas, if you resign your Wills to God's, and be contented with Events, as God shall please to order them, you will be happy. There­fore Socrates was wont to say, If God will have it thus, then thus let it be. And E­pictetus his Prayer was, Lead me, O God, [Page 61] according to thy Will, and I will readily o­bey, and submit to thy Providence. For (says Arrian) every good Man who believes there is a Deity and a Providence, will submit his own Mind to God's Plea­sure, the Governour of the Ʋ ­niverse, as good Citizens submit to the Laws of the City they live in. Concerning all this see Epictetus, cap. 38, 77, 79. Arrian on Epictet. lib. 1. c. 12. and especial­ly Simplicius his Comments 38. per totum.

THESE were great Notions for Hea­thens to entertain; such a complexure of good Divinity and Morality together, as one would think were the Sence of a Christian. And the result of the whole matter is this; That as all the Happiness of this Life is lodged in Vertue; so this Vertue of Humility doth contribute to­wards it after a more especial manner, and in a singular degree; because it resigneth up the Soul to God's Wisdom and Plea­sure in all Conditions; so that in all af­flicting Circumstances, whether actually felt, or apprehended only, the truly hum­ble Person possesseth his Soul in Patience, and is bless'd with Tranquillity in as great measures, as a frail Nature is capable of receiving. Such as are so proud, that they care not for the Almighty, and think themselves too big for his Rod, in times of trial and distress, aggravate [Page 62] the smart from without, by being their own tormentors within, and the most inhumane tormentors, because the Pains they inflict are hardly curable, and sel­dom intermitting. Every odd chance is magnified into a great Affliction; and every Affliction gnaws and eats, as if it were an affront to their singular Merits, and an argument of Injustice and Partia­lity in the Divine Providence. And thus the Spirits of such vain Wretches breed Worms, which like those engendred in a dead Carcase, never leave till they have devoured their Parent; and all at last produce the Worm which dieth not.

HITHERTO I have consider'd the Usefulness of Humility, in respect of that Contentment and Serenity of Mind, which is the blessed Fruit of it. Let us proceed now to the next thing, and observe how instrumental it is, in order to our Progress and Perfection in Vertue: Now there are very many ways, whereby it helpeth to promote this in­estimable Advantage: But it will be suf­ficient for me to take notice of these Four ways following.

1. FIRST, By obliging us to rest in the Authority of Divine Revelation. This is the Foundation of our Faith and Hopes, and of those Religious Endea­vours, we are encouraged to use, that we may receive the end of them: All is bot­tom'd on this Principle, That the things we believe and look for, are certain, be­cause God hath revealed them; and 'tis Humility that concurs with right Rea­son [Page 64] to settle our Souls upon this Princi­ple, how dark and doubtful soever some things may seem to humane Apprehensi­ons. The daily Sense which all humble Men have of the weakness and fallacious­ness of their own Understandings, is suf­ficient to convince them, that Carnal Reason is not to be trusted Universally, and with Confidence in things pertain­ing unto God; and that it is our Wis­dom as well as Duty, to take God's Word for all, however the Word spoken may sound in our Ears. This is a great Fault in some pretenders to Reason, that they will not allow us to believe Doctrines, unless they appear rational as to all the Parts and Modes of those Matters which are proposed to our Belief; and unless they captivate our Faith, by suiting with our Capacities, and by carrying with them a plain Evidence, How those things can be. This proceeds from Spiritual Pride, and Self-conceit, and is the ready way to make Reason not an Assistant, but an Idol, for the Holy Bible to be offer'd up unto. Humble Men will tell you, That many things in Religion are and ought to be cover'd with a Veil; that it is not Modesty to pry without Light, or without Leave, or beyond the reach of our finite Faculties; that Mysteries [Page 65] ought to be let alone, and suffer'd to re­main Mysteries; that secret things belong unto the Lord our God; and that those things which are revealed, belong unto us, and to our children for ever, Deut. 29. 29. And thus our Faith will be infallible and unshaken, our Hope firm, and our pro­gress in a course of Religion will be sted­dy, which otherwise may be fatally in­terrupted by our turning aside into mazes and labyrinths, with a design to discover things, which God in his Wisdom hath purposely hid from us.

2. THAT in this course of Religion we may not travel with a Tympany, full of hopes that will at last deceive, and make us ashamed; we are taught, that besides a modest Faith, universal Obedi­ence to the Divine Will is necessarily re­quired; and this is another improvement that comes by an humble Mind; it dis­poseth the Soul to perfect Holiness in the fear of God; and not only to rely up­on the Veracity, but to have an Eye al­so to the Authority of God; that tran­scendent Authority which is stamped up­on his Laws. Considering that he is our Supreme, Absolute, and only Wise Le­gislator; that we were all made for his Glory; that we have no urgent business [Page 66] in the World, but to glorifie him; that he is glorifi'd in our Happiness, and that his Laws are intended to fit and prepare us for it; what other Thoughts can an humble Mind suggest, but that it is at once our Duty and our Interest to serve God in true Holiness and Righteousness before him all the days of our lives? Such lowly Thoughts are apt to be seconded with suitable Resolutions; and thence proceed those various acts of Godliness, Righteousness, and Sobriety, which are answerable to the Commands of the Lord and Saviour of the World. For which reason the Ancients in their Encomiums of Humility, frequently style it, The Foun­dation, the Original, the Root, the Mother of all Vertue, and the great Preserver of it: Because a submiss disposition of Soul is naturally pliant, and never more obedi­ential than when the Pleasure and Will of God is to be done. The adoring Sense of the glorious Nature, Attributes, and Works of God, on the Contempla­tion whereof the humble Man's Mind is fix'd; the apprehension of his infinite Greatness and Majesty; the thoughts of his Absolute Power and Authority over all; the amazing and profound Consi­deration of his free Goodness and Love, especially in Redeeming our miserable [Page 67] Souls from eternal Ruine, and in bestow­ing on us such Spiritual and Divine Bles­sings, as are Arguments of our Adoption, the Preparatives and Earnest of a most blessed future Estate: These things car­ry such a charming Power over a meek and lowly Heart, as is productive of the most chearful and affectionate Obedience to the Mind and Pleasure of God in all things.

3. THIRDLY, As Humility fits us for an entire and hearty compliance with God's Commands; so it possesseth us with a genuine sence of our own Defects and Wants; which is another way whereby it helpeth our progress and perfection in Vertue. For this is necessary to all man­ner of Improvements, that we see first wherein we are defective. That Obser­vation of Seneca, That many might be ve­ry wise in time, but that they foolishly think themselves wise enough already, will hold true in all Cases: Men might easily be better Artists, better Scholars, better Christians than they are, if a false Opini­on of their Accomplishments did not supersede their Industry. And this is ap­parently the mischievous effect of Pride, That it shuts a Man (as it were) out of himself; makes him uncapable of find­ing [Page 68] out that blind side, and ugly tem­per, which requires help, but admits of none for want of discovery. And the reason is, because such Men take not a clear and fair view; they overlook those manifold faults which deserve their Eye, and contemplate only those glittering Objects which dazle it. Hence it comes to pass, that a great many flaws within them escape their observation; and they are no Proficients, because they are not properly Teachers, but Admirers of them­selves, only; lifted up with the Vani­ty and Confidence of those our Savi­our pointed to who trusted in them­selves, that they were righteous, and de­spised others, Luke 18. 9. That humble Apostle who confest his Sins to the whole World, and proclaimed himself the chief­est of Sinners, counted all things but loss for the Excellency of the Knowledge of Christ Jesus: And tho' he spake as if he were blameless, as touching Righteousness which was by the Law, yet he threw a­side all that Righteousness of his own; not conceiving that he had already at­tained, or was already perfect, but fol­lowing after, (stretching and straining hard, like those that contended of old in the famous Agonistical Combats) for­getting those things which were behind, [Page 69] he reached forth unto those things which were before, pressing towards the mark, for the prize of the high calling of God in Christ Jesus, Phil. 3. As many as are per­fectly humble, will be thus minded; thus zealous to run and to finish their course well. Because they are conscious of their former Miscarriages, of their present In­firmities, Defects, Unworthiness, En­cumbrances, and natural proneness to Slip and Fall; they know the better what Care to take, what Temptations they are to avoid, what Weights they are to lay aside, what aids of Grace they are to pray for, and what Supplies are most ne­cessary for them. They are always jea­lous over themselves with Godly Jealou­sie; still fearing lest as the Serpent be­guiled Eve, through his Subtilty, so their Minds should be corrupted from the Sim­plicity that is in Christ. They think their Sins can never be mortified enough, nor their Hearts be clean enough, nor their Repentance fruitful enough, nor their Devotion ardent enough, nor their Charity great enough, nor any other acts of Religion worthy enough of his graci­ous Acceptance, who loved them, and gave himself for them. These are so far from being Discouragements, that they are great Motives to a course of Profici­ency. [Page 70] For tho', when we have done all, we must acknowledge our selves unpro­fitable Servants, and come short of our Duty, tho' our Minds and Endeavours be sincere; yet considering, that not so much as a Cup of cold Water loseth its Re­ward, and considering the great Good­ness of the Lord Jesus, who is pleased with what we are able to do, (as he said of that Woman who anointed his Head, Mark 14. She hath wrought a good work on me: She hath done what she could; considering this, I say) the meanest Per­formances must afford such a comforta­ble Prospect, as will invite the humble to proceed from Vertue to Vertue, while all the Pomp of proud Men, with their stiff Necks and inflexible Hearts, serves only to alienate their Minds from Reli­gion by degrees, till they come to that high pitch of Insolence which David speaks of, Psalm 10. 4. The wicked through the pride of his countenance will not seek af­ter God: God is not in all his thoughts.

4. FOUR THLY, An humble Mind helps Men on in their Christian Progress, by preparing and inclining them to use the means of Holiness.

THE means of Holiness I now speak of, are Prayer, Sacraments, and Instruction.

[Page 71] 1. FIRST, For Prayer: It is a great Instrument of Grace. If any of you lack wisdom (saith St. James) let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given him, James 1. 5. And this may be one rea­son, why the same Apostle tells us, Chap. 4. 6. God giveth grace to the humble; that is, more Grace, greater measures of Di­vine Assistance, than he gives to others; because they are of a more devout Spi­rit, more ready for any opportunities of Praying, more constant, and fervent, and importunate at their Devotion. The want of this pious Disposition proceeds, not more from an earthly, heavy Tem­per, than from a secret Principle of Pride; from a fastidious Mind in People, which makes Religion hang so loose about them, that every puff of Wind carries it away? 'Tis a sign they have contemptu­ous Thoughts of God, who make so slight of his Service, as if to honour him, to worship him, and to bow down be­fore him, were a precarious matter. To fold our Arms in a soft Bed, when we should be prostrate in our Closets; to rove about, when the Church wants us; or, to be busie about many things at home, when we should repair to the Con­gregation, [Page 72] and take a share with those who chuse the better part: This looks as if we thought Almighty God behold­ing to us for our Service. And so, an in­different sort of carriage in the House of God, when we meet together for Prayer, a wandring Eye, impertinent Talk, a stiff Knee, an irreverent Gesture: This looks as if we counted our bare attendance in the Church, Civility and Favour rather than Obedience: I am sure it is not suit­able to the Temper of those humble Souls, who reckon no Ground too vile, no Po­sture too lowly, no Thoughts too awful, no Adoration too profound in the Pre­sence of that Great God, who searcheth the very heart and reins. And how can it be expected, that People who thus bear themselves on high, should make any good improvements in Religion? Or, that they should perfect Holiness in the fear of God, who despise even the outward Beauty of it? How can it be expected, that they should receive the Influences of Grace, who shut their Bosoms (as it were) against them? That they should be trusted with a Divine Treasure, who carry themselves as if they were rich e­nough, and had need of nothing? Or, that they should be bless'd with the Dew of Heaven, who are insolently supine, [Page 73] as if they had the Fortune of Gideon's Fleece, to be full of Water, whilst the neighbouring Ground was dry. So proud People count others in comparison; and yet those humble Hearts that are a thirst for God, and cry unto him like the parch­ed Land, are more receptive of Distilla­tions from above, and much the more fruitful by them. God heareth their Cries; and, as a return of their Prayers, refresheth them with increments of his Grace and Goodness; so that they pro­ceed from Strength to Strength, from Vertue to Vertue, from one degree of Grace unto another.

2. SECONDLY, As an humble Mind prompts Men to be diligent and devout at their Prayers, so it inclines them to communicate often at the Altar; which is another means of Holiness. Because this Sacrament was of our blessed Savi­our's own appointment, and that too a little before he humbled himself (even to the Death of the Cross;) because he was pleas'd to institute it for a standing Memorial of his great Love to Mankind, in dying for all: And because he said, (pointing to the Cup) Do this, as oft as ye shall drink it, in remembrance of me. The Christian Church hath in all times [Page 74] held this Solemnity in the greatest Esteem and Veneration, as being a Christian Or­dinance in the strictest Sense, and after a more peculiar manner; and such was the Humility of Christians (in the ancient Times especially,) that for fear they should not celebrate it often enough, they did it daily. And certainly, were our Humility as deep as theirs, our Obe­dience and Zeal as to this, would bear an equal proportion; as none would think themselves to be above Ordinances, or without need of Ordinances, so as to slight this; so very few would hardly once omit it, being such a Sacred and So­lemn part of Christ's Religion, especially considering how mightily the use of it promotes our Progress and Perfection in Vertue. Here we renew our Baptismal Vows: Here we repeat all acts of Mor­tification and Repentance: Here we ex­ercise our Faith and Hope with the grea­test vigour: Here we enliven and extend our Charity to all Mankind: Here we are taken up with the Contemplation and Adorations of God: Here we exert all those Spiritual Graces, which God gives us upon our devout Prayers. So that were this Ordinance religiously and constantly used, according to the Origi­nal design and purpose of our Saviour, [Page 75] nothing could conduce more to our pre­sent and future Happiness, than this bles­sed Mystery, so perfective it is of all man­ner of Vertue. The lowly in Heart can­not but think themselves obliged to be frequent Attendants at the Lord's-Table; what neglects, what contempt soever Men of unsubdued Spirits may be guilty of, People of an humble and truly Chri­stian Disposition, make a Conscience of this their Duty, and are afraid of viola­ting such an express, such a plain Com­mand; especial of living in the habitual and scandalous violation of it. They consider the infinite Love of the Lord Jesus, who gave himself for them; how equal it is, to express here their Thank­fulness to him; how pleasant, as well as frail the Duty is, and what infinite dif­ference there is between This Cup, and that which our blessed Saviour drank of for us in his Agony, and upon the Cross. They think of those Blessings which re­ward the Piety of every devout Soul, and are sensible of their want of them. They impatiently desire the Pardon of all their Sins, and that Supply of Grace, where­with the Holy Spirit refresheth the Hearts of all Worthy Communicants. And when the Solemnity is transacted, their daily care is to order their whole Con­versation [Page 76] so, that they may not have recei­ved the Grace of God in vain. These are genuine Fruits of Humility; and they all shew, how effectually this single Vertue serves to carry on the great Ends and Purposes of Christianity.

3. THE Third thing I mentioned as a means of Holiness, is Instruction. For, how sincere so ever our Hearts may be, our Understandings are subject to so ma­ny Mistakes and Errors, that good Guides are very necessary to inform us; tho' some think they do not need them at all. This is no other than Pride of Heart; nor do any stand in such great need of skilful and honest Guides, as those who think they are able enough to guide themselves. Seest thou a man wise in his own conceit? There is more hope of a fool than of him, saith Solomon, Prov. 26. 12. Such a Man hearkeneth to himself; and being in the hands of such a weak and flattering Tutor, no good Proficiency can be expected from him: He will ever be crooked, because he grows, leaning every minute on the left-side. 'Tis hard­ly possible ever to set such an unlucky piece of a Man right, without such a Mi­racle as in our Saviour's time cured the Blind and the Lame. His Knowledge [Page 77] and Perfection, are so great in his own Eyes, that the pretending to rectifie Faults is interpreted, either as Ignorance that is inexcusable, because he is known no bet­ter; or, as Malice and ill Nature, for en­deavouring to fix a dark part there, which he thought splendid; which way so ever it be taken, the proud Man thinks himself disgraced; he is therefore affronted, be­cause he is above Reproof or Advice: And thus the means of making him bet­ter and wiser are quite frustrated. There­fore for our Progress and Perfection in a Christian course, it is a most necessary Rule, which St. Paul gives us all to go by; Let none think of himself more highly than he ought to think; but think soberly. An humble Mind is tractable and docil; for the very Notion of Humility includes a mean and slender Opinion of One's own self, and considering those Commands, that in honour we should preferr one ano­ther, Rom. 12. 10. and esteem each other better than our selves, Phil. 1. 3. No­thing can be more agreeable to a Spirit of true Humility, than to hearken to those, whose Place and Office it is, by God's ap­pointment, to direct and inform us, espe­cially when the Holy Scripture is their Rule; and to submit to all those means of Proficiency for which the Scriptures [Page 78] themselves were written, whether it be Doctrine. or Reproof, or Correction, or Instruction in Righteousness; that the good Man may be perfect, throughly fur­nished unto all good Works. Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an ex­cellent oil, which shall not break my head, saith the holy Psalmist, Psalm 141. 5.

THE result of this whole Considera­tion is, That if Men expect ever to make Improvements, so as to be wise unto Sal­vation, it is absolutely necessary for them to mould their Hearts into an humble, soft, and ductile temper: To cast out that scornful, disdaining Spirit, that sets up it self against God; to lay aside all that self­conceit, which every where hinders the advancement of true Religion; and to entertain such modest Opinions of their own Abilities and Endowments, as are suitable to the condition of poor, short­sighted, infirm Creatures, that without Light and Help from better Hands, and especially from God's, could never arrive to a true state of perfect Happiness. In our travels towards it, nothing can be of greater use to us, than an humble, plaint, and manageable Disposition.

THE next thing to be consider'd is, what an excellent Preservative a Spirit of Humility is, from divers Evils and Inconveniencies, which are apt for want of it, to fall out and gall us in this our Christian Progress. These Evils and Inconveniencies are hardly to be num­bred: But yet I conceive, an humble Spi­rit helps (at least, in a very considerable measure) to preserve us from them all, by these following means.

• I. BY governing and moderating our inordinate Desires.
• II. BY guarding us from divers hurtful Sins, which pride of Heart leadeth Peo­ple unto.
• III. BY teaching us to make good use of the Dispensations of Providence.

[Page 80] 1. FIRST, By governing and mode­rating our inordinate Desires. There is hardly a worse Plague, than a craving and greedy Appetite after the things that are in the World; which St. John di­stinguisheth into three sorts, 1 John 2. 16. The lust of the flesh, the lust of the eyes, and the pride of life; that is, Pleasure, Pro­fit, and Honour. An inordinate desire of these things, doth not only come from an evil Principle, but also is of ve­ry evil Consequence; because it cannot be answer'd. Such a Stomach is always craving; and the Wretch that condemns himself to the slavish office of feeding it, cannot with all his drudgeries satisfie it; for, instead of being filled, it stretcheth daily. From these boundless Desires pro­ceed a world of moral Evils, which tor­ment Mankind, and disorder the state of humane Affairs, as Envy, Murmurings, Uncharitableness, Strife, and innumera­ble sorts of Injustice and Oppression: Of all which, none are more apt to be guilty than proud Men, who enlarge their desires as hell, and as death, that cannot be satisfi'd, as the Prophet tells us, Hab. 2. 5. Indeed this doth necessarily follow; for those inordinate Cravings being both bred and cherish'd by the vast Opinion [Page 81] Men have of their own deserts, they must needs think themselves very hardly used by God himself; and, consequently, grudge, and grow impatient, trouble­some, and vexatious, if their Merits be not rewarded according to that estimate which they themselves take of them. Nor is such a Reward possible to be given; be­cause whatever their Condition is, still there is something or other in it, which answers not expectations. Moderate Pro­sperity can bear no manner of proporti­on to the unmeasurable Opinion and Ap­petite of a proud Person; and therefore it cannot possibly satisfie him, because the Enjoyments he hath, fall so very short of what he thinks he should have. And if God be pleased to heap up the things of this World upon him in great abundance, neither doth this please the vain Wretch so as to satisfie him to the full, because the opinion of his Merits still swells, as his Fortunes grow. His singular Acquisitions he takes as some Re­ward of his singular Deservings; and as an argument and sign of something more behind which he should, and is to have yet; till the Ambition resembles Alexan­der's the Great, who could not be satisfi'd without getting the whole World, nor indeed with it: Tho' he had over-run [Page 81] [...] [Page 82] so great a part of it, yet he cry'd for madness that there were no more Worlds for him to Conquer. Now, every one may [...] what Mischiefs come from such wicked Tempers, and the World has e­ [...]y day too great reason to lament them. They pla [...]y shew, That to be of an humble [...]ind, is not only a very neces­sary [...], but an excellent Blessing too; that which keeps One from many hurtful Exorbitances, and makes him uncapable of annoying, of being a grievance to him­self and others: Having a mean Opi­nion of his own Worth, he is therefore contented with his outward Fortunes, be­cause he thinks them greater than he de­serves: He is satisfi'd with what is need­ful, and that is but little in comparison, because Nature requires not much, un­less Vanity creates an Appetite after ma­ny things, which might better be spar'd, because they are over-charging. And tho' a Man's particular Condition and state of Life does call for more than what is just proportionable to the necessities of Nature, yet the most chargeable stations are a [...]ded with much Excess; and many Expences should be retrench'd, which are merely thrown away upon Luxury and [...]utter. Many great Incon­ [...]niencies and Evils might easily be [Page 83] avoided, would Men but suffer their im­pertinent Ambition to shrink, and their Minds to be govern'd by a Spirit of Hu­mility. And, after all, the Laws of it re­quire us, whatever our outward Quali­ties and Circumstances are, to repose our Cares in God's Bosom, where all humble Men think them so safely lodg'd, that there can be no room in their own Breasts for those tumultuous Desires, which set the World in an uproar: Without acting against their own friend­ly Principle, they cannot but rest in Christ's Promise, that all these things shall be added unto them, Matth. 6. 33. that is, all the necessary things of this Life; and to vex the World and our selves about more, is only to be mad to no purpose.

2. SECONDLY, Besides the Advantage an humble Mind yields us by governing and regulating our Desires, there is this additional Happiness by it, That it guards us from many hurtful Sins which Pride of Heart leads People to. This is such a fruitful, teeming Vice, that there are not many Sins but what are nearly related to it▪ Envy, Wrath, Contentiousness, Singulari­ty, Intractability, Vain-glory, Avarice, Cen­soriousness, Affectation of Power, and di­vers other Vices, are either the immediate [Page 84] Issue, or the Kindred of This, and all are set on work to support it. Any one may see how fatally it operates in under­mining and ruining the common Comforts of humane Life, together with the Peace and Interests of all Societies, whether they be Civil or Sacred. It is Pride of Heart that denies Obedience, that dis­joynts Families, that oppresses and tyran­nizes over a Neighbourhood, that di­sturbs Kingdoms, that divides Churches, that levies Wars, that forms and main­tains heterodox Opinions, that violates Order, and (as a ready way to all man­ner of Mischief) that stops Mens Ears against honest and faithful Counsels, be­cause they are in their own Thoughts wiser and better than others, and count it a diminution to be directed. Did Hu­mility take its due place under our Roofs, these various Evils would soon be re­mov'd; Hagar and her Issue would be quite cast out of Doors, or at least, secur'd from giving disturbance. The first work of Humility is to mould our Hearts into an obsequious, pliable and pacifick Tem­per. With the lowly is wisdom, says Solo­mon, Prov. 11. 2. He means that Wis­dom which is from above, which is pure, peaceable, gentle, easie to be intreated, full of Mercy and good Fruits, without [Page 85] Partiality, and without Hypocrisie, as St. James describes it, James 3. 17. The truth is, were nothing else to be consi­der'd, but the present welfare of Socie­ties, an humble Disposition is of such vast use for the procuring and preserving of it, that if we might suppose a Community to consist of the wisest Men that ever were in the World, and that they were to find out and agree amongst themselves upon some one thing that should be most advantageous for the Whole, they could not pitch upon any thing more Bene­ficial, more conducing to every One's Good, than the universal Practice of this admirable Vertue, which is the subject of this Discourse: It disposes Men of all Degrees and Ranks, whether Superiors, Inferiors, or Equals, to behave them­selves so in their respective Stations, that Mankind could not chuse but be very happy even in this Life, were this single Vertue sincerely practis'd by all, as it should be: It disposes all Governors to condescend to those of low estate, Rom. 12. 16. To shew themselves in all things pat­terns of good works, Tit. 2. 7. To be Ministers and Servants to the rest, even as the Son of Man came not to be ministred un­to, but to minister, Matth. 20. 27, 28. It disposes such as are to be govern'd, whe­ther [Page 86] in Church or State, to be subject to the higher Powers, Rom. 13. 1. To be subject to Principalities; to obey Magi­strates, Tit. 3. 1. To submit themselves to every Ordinance of Man for the Lord's sake, whether it be to the King as Supreme, or unto Deputies that are sent by him, for the punishment of evil-doers, and for the praise of them that do well, 1 Pet. 2. 13, 14. It disposes People that stand upon the same Level, and are of the same Degree, to be kindly affectioned one to another in brother­ly love, in honour preferring one another, Rom. 12. 10. Not to do any thing through [...]rife or vain glory, but in lowliness of mind, each to esteem other better than themselves, Phil. 2. 3. To be at peace among them­selves, to warn them that are unruly, to com­fort the feeble-minded, to support the weak, to be patient towards all men, 1 Thess. 5. 13, 14. In short, the Office of Humility is to cast out of us the very Offal of hu­mane Nature, to cure us of all imperi­ous, surly and perverse Humours, to sooth and soften our Tempers, to animate us with a condescending, complaisant and gentle Spirit; to make us tractable and easie, candid and sweet, benign and tru­ly gracious, as it becomes those whose mutual Necessities require them to stoop to each other, to relieve each other, to [Page 87] bear with each others infirmities. And what a happy World would it be, were we all thus minded! Those Vices which annoy and infest Mankind, would hardly be so much as heard of; to be sure the mischievous Effects of them would not be felt so as to disorder all Affairs, and to throw People into such fits of Rage and Distraction, as if the World were nothing but a great Hospital of Luna­ticks.

3. A Spirit of true Humility would be a Sovereign Cure of th [...]se many Evils which the foolish Pride of Men naturally brings upon us. And if it shall please God, for particular Reasons, to suffer at any time some untoward Accidents to happen, [...]ich are not immediately and directly of our own [...]sing, an Humble Mind will help us to make such a whole­some use of them, as to turn that into good Discipline, which to fa [...]dious and intractable Tempers is a very p [...] [...]re; which is the last Argument of the great usefulness of this Vertue. Among these Accidents, we may reckon Domestick Misfortunes, disappointments of Expecta­tions, Miscarriages in Friendship, loss of Liberty, decay or want of Fortunes, and the like, contingent Pressures, which to [Page 88] Men of unsubdu'd Minds are things very heavy and grievous to be born. But Plu­tarch has rightly observ'd, That as Bees ga­ther Hony out of the driest and prickliest Herb, so Good Men may draw something that is proper and beneficial for them out of the sharpest Misfortunes: There are no tryals, but what will yield a kindly ex­tract, where Art and Industry undertakes Improvements: And if Men would ap­ply their minds to this Divine sort of Chymistry, they might at once sublimate their Natures, and their Delights too, tho' it be by Fire ('tis a Proverbial expressi­on, which St. Paul uses, denoting some Difficulty, 1 Cor. 3. 15.) It may be hard perhaps at the first, but Time and Assue­faction will help all Men to draw good out of any Evil: Nor are any so well prepar'd for it, as Men of humble minds; because idivers things will sink into their thoughts, which the Hearts of others are too big and too hard for: As, That no Man ought to be master of the World, or of his own Fortunes; but that we should rather make our minds pliant and suitable to our Condition, whatever that is. If it be Retirement we are confin'd to, the best way is to turn it into an op­portunity for Speculation; as, Socrates Philosophiz'd in Prison, and Plato betook [Page 89] himself to close Studies, when he had fal­len under the hatred of Dionysius; And thus Knowledge and Wisdom might be the Extract of such misfortunes. Again, the World, for great Reasons is subjected to variety of Chances, as Consort does consist of great diversity of Notes, which yet serve altogether to make Harmony, tho' some by themselves are flat and un­pleasant: And why (faith the Humble Man) should the course of things be al­ter'd for our sakes, when our Betters be­fore us have had their turns too, and when constant Experience shews us, that every thing is sickle and liable to changes, and that the World is no other than a Scene, that for a time pleases, but soon deceives the Eye; and the consequent of this Meditation is, That we should set our Affections on things above.

AGAIN, notwithstanding this diversi­ty and uncertainty of Affairs, if People would but make just Comparisons, they might easily find, that the measure of their Wants bears no proportion to the greatness of their Enjoyments. But this is a great fault, That they over-look ma­ny Blessings which are under their Eye, and turn their Thoughts loose and fu­gitive after some little thing that is lost; [Page 90] Like Children (says Plutarch) who, when a single Toy is taken from them, cry and roar for that, neglecting all other things, which may be of greater value. 'Tis pity that Men should out-live the Innocence of Childhood, and retain its Follies: If they were govern'd by a Spirit of true Humility, they would make such a Re­ligious use of those Wants which they count great Mischances, as to be thank­ful to God, that they are not greater nor more.

FURTHER yet; suppose One's Mis­fortunes to be great indeed, an humble Mind will direct him to consider whe­ther other Mens do not equal, and per­haps exceed them: Few indeed take such an estimate of them, because they do not create such an acute and home-pain, as the little Thorn which is in One's own Flesh. But we see Afflictions are every where; and since they are com­mon to all Mankind, Humility teaches us to take it for our Comfort, that we are not singular; and, instead of Murmur­ing, to express our Gratitude by Works of Charity and Compassion to our Neigh­bours: This is to make a good use of God's Dispensations; and to all this we are di­rected by an humble Mind.

[Page 91] AND yet, lastly, there is one thing more, which I should not forget or omit; and it is, That we should set our Affecti­ons on things above, not on these earth­ly matters. I have often thought on the Philosopher's Notion, That the readiest way to be rich is, not to enlarge One's E­state, but to limit and pinion the Desires: And this is the ready way to be happy also, to keep our Minds from roving, and to confine them to the things which are at home before us. When Misfortunes disquiet us, the great fault is within our selves, because we want much of the Stoick, as well as of the Christian, and place Felicity, not in the Practice of Ver­tue, but in outward foreign Acquisiti­ons. And this is the reason that we are so troubled about them, and dejected when we miss them; whereas we should rather apply our Minds to that one thing necessary, which is always ready at hand, and never to be taken away without our own consent.

HUMILITY prompts us to im­prove our Spiritual State by the Dis­pensations of God in every mortifying Condition; to grow Wiser or Better by them, to become the more Meek, the [Page 92] more Patient, the more Devout, the more mindful of our whole Duty to God and Man.

AND if we be careful to answer the Ends of the Divine Providence to us af­ter this humble manner, tho' the things which the World thirsteth after fall to a low ebb, we shall have Waters e­nough within our own Cisterns to re­fresh our Souls, till we get to those Ri­vers of Pleasure, which are at God's Right-hand for evermore.

HAVING consider'd the great Use­fulness of this Vertue in several Respects, as a very powerful Argument to inforce the Practice of it, I should now put an end to that part of this Discourse, but that there remaineth be­hind yet one Consideration more, which ought to be the most affecting and mo­ving, because it is to be drawn from the great Exemplar of all Holiness, the Lord Jesus; whose own Humility is a Pattern which he seems to have singled out from the rest of his Vertues, for the more pe­culiar imitation of his Disciples. Lest the Grandees of the World, the Mighty and the Noble, should account this Ver­tue an unmanly Habit, and look upon it with a disdaining Eye, as a thing infi­nitely beneath them, the Son of God was pleas'd to Dignifie it with a singular Honour, and to make it Glorious by in­robing himself with it, and by expressing his own great Esteem of it to the very last.

[Page 94] THESE three things shew the stupen­dous Nature of his Humility: 1. His wonderful Incarnation. 2. His outward Condition of Life. 3. His dying upon the Cross.

1. FIRST, His wonderful Incarnation. In the Second Chapter of St. Paul's Epi­stle to the Philippians, where the Apostle does with such Earnestness and Zeal con­jure us to be humble-minded, he makes use of Christ's own Example, as the most operative and irresistible Argument; be­cause antecedent to his Conception in the Holy Virgin's Womb, he was a Divine Person, actually having the Divine Es­sence, really subsisting in the Divine Na­ture, full of the Divine Majesty, and of all the Glories which are Essential to the Deity. In him dwelt all the fulness of the God-head Bodily, (that is, truly, really, and substantially) as St. Paul speaks, Col. 2. 9. This is the meaning of those words, Phil. 2. 6. Christ being in the form of God, thought it no robbery to be equal with God, (meaning, by Identity of Nature.) Notwithstanding which most glorious State, he emptied himself, taking the form of a Servant, being made in the likeness of Men; for that is the literal exact ren­dring [Page 95] of the words, Verse 7. This was most astonishing Humility! Deity and Manhood are things so vastly distant, and the Distance between the Perfections of the one, and the Infirmities of the o­ther is so infinite, that the Son of God's Condescention in taking humane Nature upon him, is impossible to be express'd, or comprehended. God's being manifested in the Flesh, is one of those Mysteries which Angels themselves desire to look into; stooping and bowing down, to pry into it, as the Greek word signifies, 1 Pet. 1. 12. Where the Apostle alludes to the golden Cherubims upon the Ark, which hover'd with their wings over the Mercy­seat, with their faces one toward another, Exod. 37. 9. When the Power of the Highest over shadow'd the Virgin, so that God became Incarnate, a humane Body was prepar'd him, that he might be in a fit state to transact the Mediator's Of­fice, which he had undertaken between his Father and Mankind. This was in­deed a necessary part of the Divine Oeco­nomy, to bring about the great Ends of the New Covenant. But yet the Son of God's submitting to the vile condition of Humanity, is his subjecting himself there­by to the natural Weaknesses, Wants and Passions of humane Flesh, was a far [Page 96] greater act of Humility than when he humbled himself to Death; which yet the Apostle reflected on with such Ad­miration, Phil. 2. For a Man to die, is the consequent of Nature; and what­ever the death is, it is no such wonder, as for God to be made Flesh. This was such a reconciling of Extremes, as could not be brought about, but by stepping down to the very lowest degree of Ex­inanition and Abasement.

2. AGREEABLE hereunto was the sub­sequent Condition of his Life, from the Womb to the Grave: All along so hum­ble in every Respect, that the World might easily see his Intentions were, to banish all Pride out of the World, and to shew what a despicable thing humane Glory is in the account of God, whose own Glory consists in the adorable Per­fections of his Nature. To be entitled to such mean Parentage, to take up with such poor Fortunes, to be born in the Stable of an Inn, to be wrapp'd in the coursest Fashion, to be laid in a Manager; to appear in such an abject, despicable Condition, and to make it One's choice too, few (if any) of Adam's Race would stoop to this, were their Lots at their own disposal; and yet this was the Condition [Page 97] which the most blessed Son of God de­signedly took upon himself. Eight Days after his Nativity he submitted to Cir­cumcision, which was an argument of Mens Hereditary Pollutions, as well as the Seal of God's Covenant, with the Jews: And by humbling, himself to the bloody stroke of the Knife, he shew'd, that tho' he was perfectly Innocent, yet he took on him the guilt of our Sins, as well as the shame (I had almost said the scandal) of the extreamest Poverty. St. Luke tells us, that he was subject to his Parents, Luke 2. 5. And the Tradition is very Ancient, that as he grew up, he wrought together with his reputed, Fa­ther in his Manual Occupation, tho' he could have fed his Mother and him by Miracles; but he did no Miracle till he was thirty Years old, and then those Works were for the Confirmation of his Doctrines, and to prove his Divine Au­thority: And after Joseph's death (which, it's thought, was a considerable time be­fore he began to Preach) 'tis believ'd that he us'd the Trade alone for his own and his Mother's support; making Yokes and Ploughs, (says Justin Martyr) for which reason he was afterwards call'd, not only the Carpenter's Son, but the Car­penter, Mark 6. 3. As he was first re­veal'd [Page 98] to Shepherds, so his Retinue after­wards consisted of Fishermen, and such like humble People, whose Meanness the better fitted them to be Examples of what he said in his Sermon on the Mount, Blessed are the poor in Spirit, for theirs is the Kingdom of God, Matth. 5. 3. Indeed the Labours of his Hands ceas'd as soon as he enter'd on his Ministerial Office: Then he liv'd by the Hands of others; which manner of living, tho' it was grounded upon an eternal Principle of Justice, because the work-man is worthy of his meat, as he said himself, Matth. 10. 10. yet in him it was an expression of great Humility, because he took all Ministrati­ons to him as things precarious, even from the hands of those who confess'd him to be the Son of God, the Lord of all: And at the same time when his Ne­cessities requir'd him to make use of Mo­ney, that he might for ever disgrace all inordinate love of it, he thought that vile Person the properest to carry the Bag, who was a Thief and a Traitor. His whole Life was a constant state of Po­verty, having not (of his own) where to lay his Head, after it was lifted up out of the Manger; nor was that poor resting place his own neither. His patient bear­ing Aspersions and Reproach (the usual [Page 99] consequents of a needy Condition) was a further argument still of the great Hu­mility of his Heart. High Stomachs are apt to be stimulated to that degree by one sharp treatment, that sometimes no­thing can allay, but a glut of Revenge; life it self falls a sacrifice for it; and a little detraction is too often made the Price of Blood. When the Lord Jesus was revil'd, he did not at all revile a­gain, 1 Pet. 2. 23. but endur'd before­hand Crucifixion in his Name: A Glut­ton and a Wine-bibber, a Friend of Pub­licans and Sinners, a Samaritan, a Daemo­niack, an Instrument of Beelzebub, a Per­verter of the Nation: These and the like Calumnies were Prefatory to that spightful Libel on the Cross, This is the King of the Jews; and yet he bore all these Reproaches with the same Humili­ty and Evenness of Mind, wherewith he bore the solemn pompous Mockery of the Reed and Purple Robe; formalities intended, not to inaugurate, but to mor­tifie him. 'Tis true, these (tho' very great) Indignities, did neither wound his Flesh, nor hurt his Skin; and so in that respect were more tolerable than the Buffettings, the Scourgings, the Co­ronary Thorns, which were a part of the Epilogue. This was such a strange Form [Page 100] for the Son of God to take upon him, that Pilate himself, tho' he knew nothing of his Divinity, shew'd him to the Peo­ple as an amazing Spectacle, Behold the Man, said he, John 19. 5. His submit­ting to such shameful Scourgings and Di­lacerations exceeded his stooping down to the Bason of Water, to wash his Disci­ples Feet, before he was apprehended: And yet that was an act of Humility, which our Saviour himself intended, as an Eminent Example for the very greatest in his Church to follow; that they should do as he did unto them; because the ser­vant is not greater than his Lord; neither he that is sent, greater than he that sent him, John 13. 15, 16.

AND yet Thirdly, There is one thing behind still, which was more than this; and that was his preparing a Lavatory for the whole World, by pouring out not Water only, but Blood too, and that upon the Cross. St. Paul mentions this as the most signal and stupendous Act of Humility, that he submitted even to Crucifixion; which was not only the most Cruel, but the most Opprobrious kind of Punishment.

[Page 101] AMONG the Jews a particular Male­diction went along with Suspension, tho' the Criminal did not expire and die by it, but was expos'd upon a Gibbet, after he had suffer'd death some other way. For the Law of God gave them no Au­thority to take any Man's Life by this sort of Punishment. It only impower'd them, after they had stoned or strangled a Malefactor, to hang his breathless Body up for shame and example sake; and that Ignominy was inflicted only upon Blasphemers, Idolaters, and the like. It was a sign that such Criminals were un­der a particular Curse; for he that is hanged, is accursed of God, saith the Scri­pture, Deut. 21. 23. This his Suspension was not the cause, but the sign of his be­ing accursed, a token of the Malediction, an argument that he was detested by the God of Purity; that he was look'd upon as one not fit to tread upon the Earth, and therefore was hang'd up in the Air, lest he should defile the Land; and thence was to be thrown under Ground, in all haste, the very same day, as an abomina­ble Creature, that deserv'd presently to be remov'd out of the Peoples view. If a man have committed a sin worthy of death, and he be put to death, and thou hang him [Page 102] on a tree, his body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; so the Law runs, Deut. 21. 22, 23. And some learned Jews tell us, That even the Tree on which such a Malefactor was expos'd, was to be bury'd with him; and so the Stone wherewith he had been stoned, or the Sword where­with he had been cut off, or the Napkin wherewith he had been strangled, all was to be put into the Earth with him; and all this to shew, what a vile and abo­minable thing he was in the account of God. Now by this the wonderful Humi­lity of the Lord Jesus appears, that he was pleas'd to submit to that reproach and shame which was due to those, and to those only, who were particularly cur­sed. Had the Ignominy been all his Suf­fering; had he not undergone the Pains, the Torments, the Death of the cursed Tree, his condescending to take up the Opprobrious part was without Parallel, and beyond all possibility of Example, considering the Innocence of his whole Life, the Dignity and Greatness of his Person, and his own voluntary suscep­tion of the most Infamous Punish­ment.

[Page 103] AND yet this is an additional Circum­stance, That it was the Ignominy of the Cross; which was a Roman Instrument of Death and Shame, distinct and different from those that were ordinarily in use among God's People; nay, an Instrument which had a peculiar Ignominy belonging to it. The Law of God equally reach'd all Men that were obnoxious to the Pe­nalty: The Sanhedrim had a Power of bringing them all indifferently under the Malediction of the Gibbet: But among the Romans Crucifixion was a servile Punishment (as 'twas often call'd) a re­proachful Death appointed for the most foeculent part of Mankind, chiefly for Slaves, and more especially for such of them as ran away from the service of their Lords, or plotted their Lord's ruine, or privily carried Information against them to the Magistrate. Fugitives, Traitors, Sycophants, and such infamous, abject Villains, were wont to be executed upon Crosses, as Dog; too sometimes were. Ve­ry rarely did any Free man of Rome suf­fer after that manner, unless he was found to be a Robber, an assassine, or a Forger of Deeds. In short, it was such a base, disgraceful Punishment, that the first Christian Emperor Constantine the Great, [Page 104] took away the further use of it, because the Saviour of the World had suffer'd the shame of it in his Person. Lord! what a low step of Condescension was This? That He, who was in the form of God, cloath'd with Majesty and Honour from everlasting: That He, who thought it no Robbery to be equal with God (it was a Dignity which he had a Natural Right unto) that He should not only conceal this his Greatness, and appear in the shape and fashion of a Man, but should moreover take on him the form of a Ser­vant, the most contemptible Man, and at last submit to the Punishment of the vi­lest and most proffigate Slave! No Won­der can exceed or come near this; un­less it be, that sinful wretched Man should be proud, when God himself was pleas'd to be thus humble.

ONE would think, that if haughty People would but reflect with one Eye upon their own state, and with the other behold the most Holy Jesus, they could not but be abash'd to find so absurd a dissimilitude; themselves glittering like so many Morning-Stars, with a borrow'd Light; and the Sun of Righteousness wading in an Eclipse all along from his first Rising to his Bed. 'Twere strange, [Page 105] if shame did not cover their Faces at last; if a Comparison so very unequal were not enough to baffle a foolish Vice; if this alone were ot of sufficient force, not only to supplant its Credit and Interest in the World, but to put it out of coun­tenance also. As there never was any Sorrow, so never was there any Humility like his, for Quality and for Degree too: Nor indeed is any such proportion ex­pected of us; tho' according to humane Reasoning, our Measure, as to this, ought (if possible) to exceed. The Son of God could not but know his own Digni­ty and Excellencies: He could not but be conscious of the infinite Glories of his Divine Nature, and of the Perfections of his Humanity too, by means of its Hypo­statical Union with the Deity. Upon this account, had he set himself out, ac­cording to his true, intrinsick Worth, all the Splendor in the World had been in­finitely short of his just Due. But his Business here was not to appear as the Son of God, but to act as a Mediator, as our Substitute and Proxy. Accordingly, as he put on our course Clothing, so from the Manger to the Cross he wrap'd him­self up in such a mean Disguise, as was suitable to the great Design upon which he came out of his Father's Bosom. When [Page 106] he said to his Disciples, I am lowly in heart, he spake as the Son of Man, that was not to make a pompous shew of the Glory he had from everlasting, but was to live in an obscure Condition, to end his Life with Contumely and Disgrace, and throughout the whole course of his Ex­inanition, was to act and suffer below his Great Self, beneath his Dignity. In all this he was a charming Pattern to his Followers, that we should learn of him to step low, and to walk in that lowly manner, which, tho' it was beneath him, is very fit for us; answerable to things of our low size, very suitable to Crea­tures, whose first Principles are Dust and Clay, and whose fall would have sunk us lower by far than into our original Earth, had not the Son of God humbled him­self so, as to come down from Heaven, and to descend into Hell too for us. In him, Humility was a Degradation; in us, it is a standing upon our own proper and due Level: Which makes the Example carry the greater force, because it pro­poses to us, not any sort of Condescen­sion, strictly and rightly so call'd (much less such Condescention as was in the Lord of Life and Glory) but such low­liness of Heart as is proportionable to our true Quality and Deserts; and, con­sequently, [Page 107] agreeable to the Laws of Ju­stice.

I told you before, That Humility con­sists in a fair and equal Opinion of One's own self, according to his exact Rate and intrinsick Value: And such an Opinion must needs be very mean and low, be­cause if we take a true estimate of what we really have, and of what we really are, we cannot find in our selves any thing considerable, setting our Demerits and Guilt aside; to be sure, nothing con­siderable enough to out weigh, or balance that Guilt. So that every touch of Pride is so far the exalting of One's self above measure, which is therefore the more Criminal, because it is a direct Affront to the Saviour of the World, whose un­fathomable Humility was intended for an everlasting Law, to exact of Mankind the profoundest Submissions, since he, the Son of God, was pleas'd to set so great a Price upon the Duty, by becoming a Pre­cedent to us in his own most Sacred Person.

AND now, what shall we say more to encourage or oblige us to the Practice of it? A Vertue so graceful in its own Na­ture, so desirable for it self; a Vertue [Page 108] that is justifi'd upon so many Principles of common Reason; a Vertue so adap­ted to our great Necessities; a Vertue so instrumental towards our greatest Good; a Vertue so productive of all in­teriour Peace and Complacency, so ne­cessary and useful for our growth in Grace, such a security and defence against the Malignity of outward Accidents: Lastly, a Vertue so Divine and Honoura­ble for its near Relation to the only be­gotten of God, the Author and Finisher of our Faith: This so excellent a Per­fection carries with it such present Re­wards, as are not to be exceeded but by the actual Possession of that most blessed State which is as yet in futurity: The truth is, Humility of Mind is a very pro­per Preparative for it. The Lord Jesus, who came down from Heaven, knew best what Vertues and Dispositions of Soul are necessary for us, in order to our happy being there. He has not given us so many Precepts in vain, nor are his Commands only to try and exercise our Obedience. Nay, the Duties he exacts of us are not purely Conditions neither, things fix'd by the mere Pleasure of God, without which we shall not be happy. We cannot be truly happy without them; without them our Nature is not capable [Page 109] of the Felicities which are above. They are therefore both necessary Conditions, and suitable Qualifications too; proper, genuine and kindly Preparations to fit and dispose us for a Heavenly state: And of these noble Qualifications, an humble Temper is one; it has a direct and na­tural Tendency to fit us for that Place, where there has been no room since Lu­cifer's Apostacy (nor ever will be a­gain) for Lucifer's Vice, the damn'd O­riginal of Strife, Passion, and Disobe­dience.

A lowly Heart is fix'd and ready for the Works in Heaven, to admire and a­dore the Father of Spirits, and to fall down prostrate before him; to glorifie him in the blessed Choir of Angels; to bless him for our being written in the Lamb's Book of Life; to praise him for being counted worthy of the least de­gree of Glory; to rejoyce that others have their share of it also; to triumph for being found at the Feet of God's Saints, as Ignatius the Martyr wish'd he might be found in Christ's Kingdom at the Feet of St. Paul; to joyn with all the Spirits of just Men made Perfect, in a Life of everlasting Harmony; to live on to everlasting Ages in the ravishing En­tertainments [Page 110] of a serene and delightful World, in a fix'd and unchangeable state of Rest and Peace, of Order and Obedi­ence, of Joy and Love, continually ac­company'd with Hallelujah's and Hosan­nah's, and the profoundest Adorations: These will be our Works in Heaven when it shall please God to bring us thither, and we endeavour our selves to go. And all these Works Humility of Mind does naturally serve to fit and dispose us for: Which shews, that we cannot take a more Religious and Prudent course now, than to work our stiff and stub­born Hearts into an humble Temper, and to apply them to the constant exercise of those things which help at once both to express and to increase it. For as all Habits are acquir'd by the daily repetiti­on of single acts, so are they confirm'd and increas'd by it.

THIS, as well as other Vertues, grows by degrees, by our using our selves to the familiar Practice of it. The more we exercise acts of Humility, and the more frequent those acts are, the more humble do our Minds become: He that is lowly, will thereby be the more low­ly still; due Expressions are both the Signs of an humble Disposition, and the [Page 111] Instrumental Causes of its Increment. For which reason I shall not enlarge this Dis­course, by directing you, under a distinct particular Head, to the proper means of Humility (tho' it would be a very Pra­ctical Method) but for the greater bre­vity, shall chuse rather to proceed to that which I propos'd as the Third and last General, viz. To shew after what manner we are to express this great Christian Vertue; which, I presume, will serve instead of all, as arguments and tokens of Humility, and as means of it likewise.

1. NOW the first and noblest Expres­sion of a lowly Heart is, to ap­ply it self to those things which are for the Honour of God. If it be the part of all humble Men, in honour, to preferr one another, Rom. 12. 10. certainly no­thing can be so necessary and proper for them, as to seek God's Honour, to do the things that are for God's Honour, and to preferr God's Honour before and above all. This is a most genuine act of Humility, because we are infinitely be­low him; derive all from him, and de­pend every minute upon him; as the Su­preme Author of our being, the sole Arbiter and Disposer of our Fortunes. Upon this account, to do the things which are for his Honour is very natu­ral to an humble Soul, possest with a sence of his Glory and Excellencies, of his Dominion and Authority over all, and of the inexhaustible Riches of his Goodness and Love to Mankind. And [Page 113] as this is an argument of Humility, so it is a good means to amplifie and improve it. For the more we are concern'd for God's Honour, and the more we intend it, the more we must needs think on him, and the more sensible still we must needs be of the reasons of this our Duty to­wards him.

HE is hereby the more before our Eyes; his Perfections hereby appear e­very day to us the more Glorious; the vast distance between his infinite Maje­sty, and us poor contemptible Creatures, begets in us still the greater Reverence; his Power strikes us with the more piercing awe; the Consideration of his All-sufficiency aboundeth the more; and the sence we have of his Mercy, Kind­ness and Truth increaseth daily. In short, the more we entertain our Souls with Contemplations of God's Greatness, the more we find our selves obliged to honour him; and the more we study to do that, the lower are our Souls apt to sink under the due apprehension of our own meanness. Now, for the better ex­ercising our selves as to this matter, we must note, That there are divers ways of serving God's Honour; at present I shall mention only these Five.

• [Page 114]I. BY ascribing unto God all the Good we have.
• II. BY making him such humble Re­turns, as may in some measure testifie our Obligations to him.
• III. BY devoting our selves to his Worship.
• IV. BY giving our selves up to his Disposal.
• V. BY depending upon him, and trust­ing to him, in reference to all Events: And by every one of these ways of ser­ving God's Honour, must we express our Humility.

1. BY ascribing unto God all the Good we have. There is no such Child of a Man, as he who becomes his own flatter­er; who is so full of himself, as if he were the Maker and Master of his own Fortunes. And yet the Folly would be the more pardonable, were it attended with the Innocence of a Child. But in this there is a mixture of Sacrilege with Vanity, because such Parasites rob God of his Glory, to bestow it at home. This [Page 115] is the ridiculous Sin of assuming Spirits, That they engross the Honour that should be return'd to the Divine Being; they sacrifice to their own nets, and burn in­cense to their own drags, as the expression is, Hab. 1. 16. That is, give themselves the praise of all, either as the sole, rightful Proprietors, or, at least, as Partners and Sharers with God. Is not this great Baby­lon that I have built, for the house of the kingdom, by the might of my power, and for the honour of my majesty? said that haugh­ty Prince, Dan. 4. 30. Answerable to which is the echo you may hear from e­very proud Heart: Are not these the Perfections that I have wrought? Are not these the Excellencies that I have de­served? Are not these the Rewards that I have purchased? Nay, is not that the Heaven too, which I have merited and bought? When this Vice groweth so rank in the Mind, so high and strong, it is a plain argument, that the Soil is ve­ry bad, and that good Husbandry hath been wanting, since the evil One sowed the Tare. An humble Heart is necessa­rily productive of all self-denial: 'Tis the most indisposed, most unapt thing in the World to exalt it self, and especially to magnifie it self against the Lord, as the Prophet speaks, Jer. 48. 26. Because [Page 116] it is in him that we live, and move, and have our beings, Acts 17. 28. Because the whole disposing of the Lot is of the Lord, however it be cast into the Lap, Prov. 16. 33. Because every good gift, and every perfect, is from above, and cometh down from the Father of lights, James 1. 17. Because we all live (the very best and greatest of us) upon God's Providence, and stand indebted to his Goodness for all that we enjoy, and for all that we hope for; it is a most natural act of an humble Soul, to ascribe all we have, and all we expect to have, to him whose Mercy is over all his Works. Not unto us, O Lord, not un­to us, but unto thy Name give the praise, for thy mercy, and for thy truth sake, said the Psalmist, 115. 1. By the Grace of God I am what I am, saith St. Paul. And again, Not I, but the Grace of God which was with me, 1 Cor. 15. 10. And again, By Grace are ye saved, through Faith, and yet not of your selves; it is the gift of God: Not of works, lest any man should boast, E­phes. 2. 8, 9. These are very humbling Reflections, that we are Debtors to God's Goodness, for all our Enjoyments; for those Advantages which are most valua­ble and excellent. And this affords us a sure Rule to go by; on every occasion to give God the Praise and Glory of all. [Page 117] What-ever those things be, which are ready to puff vain People up; whether they be natural Endowments of the Bo­dy or the Mind: Whether they be acci­dental Acquisitions, such as a plentiful Fortune, worldly Greatness, popular E­steem, and the like: Or, whether they be moral Accomplishments and Perfections, whereby we become wiser and better than other Men: Still to look up to God as our Creditor and Benefactor, and with religious Bashfulness and Modesty to slide away from all danger of self-assuming, to beat off every Temptation, and every rising of the Heart towards it. Indeed it would be well for us, to cover and con­ceal these things from our own view: But if we find that too hard a Task (as sometimes it is) to blind and cozen our Eyes by such an honest Artifice, we should remember, That the Office of every hum­ble Man is to look, not so much on his own things, as on the things of others, Phil. 2. 4. that is, others that excel us. To compare our selves, not with our selves, or with those behind us, but with such as out-do and out-strip us; and when we turn our Eyes homeward, to look up­on the black Feet, as well as upon the gawdy Plumes; this would be a proper way to make us sink into a just propor­tion, [Page 118] and to destroy all that Loftiness, which at every turn is apt to shoot out of the Mind on a sudden, like Jonah's Gourd; which was stiff and shady for the time, but the less valuable, because sub­ject to be smitten with a little Worm. Any just Reflection is enough to spoil and ruine that high Conceit, which vain Per­sons entertain of their Accomplishments and Perfections; because many times they are but imaginary; and when they are real, the Honour must be given where it is due; namely, to that Supreme Being, who giveth to all men liberally, and upbraideth not, saith the Apostle, James 1. 5. 'Tis no reproach to receive at God's Hands: The only thing wherewith Men are upbraided is, That they arrogate to themselves the Blessings they receive, as if their own Hands had created them. Therefore to express your Humility, and at the same time to increase it, keep your Minds full of God; make him the Theme for your Meditations, that he may be the Object of your Fear and Love: Let the sense of his Goodness abide, and dwell with you continually. Consider what you are, by whose Grace and Bounty you are so; and what you have, which you did not receive; and in all your actions be sure to manifest the great [Page 119] sense you have of his Divine Providence, of whose Mercy alone it is, that you are not worse than nothing. This is to ho­nour God after an humble manner, and to express your Humility indeed; to exalt him in your Hearts, and him only; to cast down all Imaginations, and every high Thought before him; to make his Name and his Praise Glorious in that Tem­ple of his, which the Devil would have you desecrate, by setting up an Idol in God's room.

2. SECONDLY, Another way of ser­ving God's Honour, and consequently, of expressing the lowliness of your Hearts is, to make him such humble Re­turns, as may in some measure testifie your Obligations to him Where there is a true and thorough sense of that, the next natural Thought will be that Di­vine Enquiry of David's, What shall I render unto the Lord, for all his benefits towards me? Psalm 116. 12. Consider­ing that we derive all from him, and owe all to him, it is highly reasonable for us to make such Retributions, as are argu­ments and significations of his Domini­on and Goodness over all, and of our daily Dependance upon him. This was the Ground and Original of those Sacred [Page 120] Rites and Solemnities, which thinking Men in all Ages of the World found themselves obliged to use, by the Laws of Natural, as well as Revealed Religion. The rearing of Altars, the offering of Sa­crifices, the building of Temples, the paying of Vows, the hallowing of Times, the setting apart of Lands, the present­ing of First Fruits, the sanctifying of Per­sons, the use of Musical Instruments, and all those great and costly Solemnities which were thought most suitable to the Divine Majesty, and most proper to set forth the Honour of it; they were all instituted out of a just Sense, and in hum­ble Acknowledgment of God's Absolute Right and Sovereignty over all. They were the best outward Returns poor Creatures could make him, for his inex­haustible Goodness to Mankind; and as the Sense of it increased upon the pro­mulgation of the Gospel, so the Zeal of lowly Hearts increas'd with it. Their only Ambition was, who should do most for God's Honour; and who should e­rect the noblest Monuments of Pious and Thankful Minds. From Age to Age Humility was sedulously working; till, first in the Church of Rome, and then in other Churches, sacrilegious Hands laid hold on some of God's Propriety, to [Page 121] maintain Voluptuousness and Pride, and threw away a great deal, even of the Shew-bread of the Sanctuary among Dogs.

IT would be in vain in this degene­rate Age to tell Men, what they should do, as to things of this Nature. But, God's Honour is to be served still; nor are we any more excus'd from Offices of Gratitude and profound Respect, than our Fore-fathers were. There are eter­nal Laws of Reason, which oblige us to render all possible Acknowledgments to the Great Maker, Governour and Dispo­ser of all things; nor is any thing more becoming Men of humble Minds and Tem­pers. His great Name is still to be had in Honour; his Day to be kept Holy unto him; his Word to be reverenc'd and o­bey'd; the Seals of his Covenant with us to be used so, as may be most for his Glory; his House to be frequented as the House of Prayer; and his Service there to be perform'd with that Gravity and Decorum, with that Order and Solemni­ty, with that Fervour and Zeal, with that Devotion and Presence of Mind, as becometh People that appear in the Pre­sence of that infinite Being who is to judge us at the last Day, and to Reward [Page 122] us all according to our Works. Had we all right Notions of God, and did we daily consider what worthless, necessitous Beings our selves are; that wait upon God, as the meanest Animals do, that he may give us our Meat in due season; that are troubled presently, when God hides his Face; that die and return to our Dust, when God takes away our Breath: Were nothing but this to be considered, the Power of common natu­ral Conscience would be enough to hum­ble us into a readiness of making such re­tributions of Gratitude, as I have now mentioned.

3. AND the same Power of Consci­ence would bring us daily upon our Knees, and lay us prostrate on the Earth, to adore him, to praise him for the Glo­ry of his Majesty, to implore his great Compassion, and to give him Thanks for the constant Operations of his Mercy; which is the third way of serving his Ho­nour. By these acts of Worship we de­clare our belief, that God is a super­excellent Being; of such Perfections in his Nature, as render him an Object most worthy of all Adorations: By these acts we confess, that he hearkens to all our Addresses; that he is able to answer all [Page 123] our Wants; that he is ready to receive our Invocations, and to fulfil our De­sires; and that our concerns are entirely in his Hand, and at his Disposal. The sence we have of his Omniscience, Power, Goodness, Wisdom, and Providence over all, gives life and breath to our Supplica­tions; and therefore he saith himself, whoso offereth me thanks and praise, he ho­noureth me, Psalm 50. 23. Now, none are so kindly condition'd for all this, as People of lowly Hearts; because they are most possest with the admiration of God's Excellencies; most apprehensive of his All-sufficiency; most sensible of their own Defects and Indigencies; most apt to betake themselves to him, and to run under his Wings for Shelter and Protection. This therefore being so natural to humble Spirits, we cannot bet­ter express this great Vertue, than by ad­dicting our Souls to the Love of God's Worship; by giving our Minds to it, by making it as Solemn as we can, by such external acts of Reverence as are the ordinary significations of a lowly Dispo­sition; and exemplary too in their Con­sequence, that others may thereby learn how to glorifie God, as well as we. A careless and supine behaviour, as if the worshipping of God were an indifferent, [Page 124] nay, a trifling matter, a sleepy Eye, an inflexible Body, and such like anomalous, odd Figures which some People make, are as unsuitable in a Christian Oratory, as changing of Money was in the Tem­ple; and for this reason ought to be cast out, because instead of expressing a slen­der and low Opinion of One's own self, they rather argue Men to have very mean and contemptuous Thoughts of God. O come, saith David, let us worship, and fall down, and kneel before the Lord our Ma­ker. Due Notions of an Omnipotent Creator; a due remembrance of the Dust, out of which we were formed, and into which we shall return; and due Con­sideration of the Hand which hath kept us from dropping into it as yet: These and the like humble Thoughts are enough to strike us down into the most reverent and lowly Prostrations.

'TIS true, there is a voluntary Humi­lity which carrieth an ill Character with it, Col. 2. 18. But this is impertinently objected against the use of these exter­nal acts in the Worship of God, because it is joyned there with the worshipping of Angels. Such voluntary Humility is indeed criminal, when People address themselves to Angels, as the Ethnicks did [Page 125] to Daemons, as to Mediators and Inter­cessors for them to the Supreme Being, and out of a great awe and fear of ap­proaching immediately unto God him­self. This Humility is culpable: But this makes nothing against those outward acts of Religious Adorations, which are directed to the Creator of all things. For such acts are not properly voluntary; they are God's due, to which he hath an indefeisable Right by having created the Body; and for that reason it is Idolatry to give them to a Creature, because it is the giving away of God's Honour and Right; a Right founded upon an Original Law, which Adam and his whole Family brought into the World with them.

TO argue therefore against such so­lemn acts of Worship, from such weak Topicks, betrays great affectation of Mind, a love of singularity and stubborn­ness; like that quarrelsome Temper that is in some, who lie still upon the catch, and want only an opportunity of starting a pretence. A Mind that is truly hum­ble, truly conscious and sensible of the vileness of such a miserable, sinful Crea­ture as Man is, cannot use a more ge­nuine Method of expressing its Sense of this vileness, than by those Reverent Ge­stures, [Page 126] in the Solemnities of God's Wor­ship, which would be suitable, significa­tive, and justifiable, were they not com­manded.

4. BESIDES these ways of expressing our lowliness, there is yet a Fourth, viz. By giving our selves up to God's dispo­sal. Resignation is an inseparable Pro­perty of an humble Soul; nor is it ever so becoming and agreeable, as when we absolutely resign our selves up into the Hands of God. This is greatly to ho­nour him; because it is a manifestation of those Divine Attributes, wherein his Glory doth consist. It is a confession that he is a Being of uncontroulable Pow­er, not bounded or govern'd, but by the Perfections of his own most blessed Na­ture: That he hath an absolute Domini­on and Authority over us, as over his own; and that he can exercise his Pow­er when, and as he pleaseth: That he is just in all his Proceedings, acting always according to the Equal Laws of his own Eternal and Infallible Reason. That he is most perfectly Wise in ordering all things according to the Counsel of his Will; and so transcendently Good, that he disposeth Affairs in this World, in such a manner as is best, and in such a way [Page 127] as is most safe and proper to lead us in­to another World, where alone there is unmix'd Happiness, and that Happiness everlasting. These are the Religious Sen­timents of every humble Man that is rightly instructed: And upon these sound Principles, he believes it his safest, and most necessary course, to throw himself at God's Feet, and under God's Hand, neither thwarting nor opposing his Will, nor murmuring at his Providence, but submitting universally to his Commands and Oeconomy. For all such stubbornness, and strivings, such repinings, and disobe­dience, and reluctancies proceed from Hearts that are lifted up and swell against their Maker; whose Wisdom, Truth, and Goodness they call in question, and in opposition to whose Pleasure they set up their own Lusts and Passions; the sturdy Vices of those aspiring Angels, who once made a War in Heaven, which end­ed presently in a total defection from the Father of Spirits. Therefore, that we may express and increase that Humility of Heart, which the Saviour of Mankind hath with such earnestness recommended to us all, that he may stock and people Hea­ven with New Colonies, we must sub­mit our selves unto God in all things.

[Page 128] FIRST, By resigning up our Un­derstanding, where he proposeth matters to our belief. The only Enquiry to be made as to this is, Whether God hath re­vealed and declared those matters? If that be once out of dispute, we must acquiesce in the Revelation. How remote soever the things to be believed are from the reach of our finite Reason, and how seemingly impossible soever they may ap­pear, we must receive them upon the Credit of God's Veracity, because he can­not Lye; 'tis inconsistent with the Per­fections of his Glorious Nature, to be ca­pable of deceiving, or being deceived. Humane Reason is neither fix'd, nor large enough to be the Standard of all Truth; nor can we avoid the guilt of a thousand Errors, if we take nothing, but what holds just even measure with our finite Capacities. Let the Point be never so disputable to our own thinking, this must decide the Doubt, God hath said it, and required us to believe it, therefore it must be true.

SECONDLY, We must resign our Wills up, where God requires our Obedience. Because his Commands cannot but be Righteous, Good, and Holy, as his Na­ture [Page 129] is, they bring with them necessary Obligations; nor must our sensual Incli­nations carry it against God's Law, how strongly soever the Biass that is in our own Nature may be drawing of us away from the Rule. In this case we must deny our selves, renounce our Animal Satisfactions, and follow the Will of the God of Puri­ty, tho' all our Interest and Pleasures lie at stake. For, tho' God hath obliged himself to provide Necessaries for us, yet he is not concern'd to humour us: Nor is it our business to cram our Purses, or to gorge our wanton Appetites, with the Honours and Luxuries they crave for, but to serve God; to seek the king­dom of God, and his Righteousness. What­ever he saith unto you, do it; as the Ho­ly Virgin directed the Servants at the Wedding, when she pointed to Jesus, John 2. 5.

THIRDLY, We must submit unto God, by resigning up our Persons and Fortunes also to his Pleasure, when his Providence shall call for that expression of Humili­ty; let our present Circumstances be ne­ver so mortifying. We must not think of ever returning into a Paradise here be­low; or, that the Lands we are driven out into will lose their fertility of Thorne [Page 130] and Thistles. The Sins we act, do help to renew and aggravate the primordial Curse; and as long as we go upon such prickly Ground, no wonder if we are made, for the most part, to smart, and sometimes to bleed also. Yet God, who bringeth Good out of Evil, hath made this our way to the Celestial Eden; and a Thorn in the Flesh serves to accelerate our course thither. We may be sure God intends it to quicken us; and we should the rather be contented with his order­ing of us, because he is the only Wise Being, that knoweth what we most need, and what is most proper for us. Our Un­derstandings at the best are very short­sighted (all humble Men must needs think so) and our Desires lean so auk­ardly, towards an infinity of things which would hurt us, that were we to be chusers for our selves, we should re­pent of nothing sooner than of our own options. 'Tis an happy thing, that we are all under God's Government and Care; and we may be sure, that as long as by patient continuance in well-doing we seek for Glory, Honour, and Immor­tality in another World, he chuseth those things for us, which our Necessities most require; and in the Faith of that we should evermore submit to his Wisdom, [Page 131] and learn, in what state soever we are, therewith to be content, as that hum­ble-minded Apostle was, Phil. 4. 10.

5. HAVING proceeded thus far on the first Point, of expressing our Humility by serving God's Honour, there is but one Direction more for me to offer, be­fore I quit this Consideration: And it is, That we depend upon him and trust to him, in reference to all Events. This is an honouring of God for the same Rea­sons, and upon the same Grounds I men­tioned before; because by acts of this Nature we manifest our belief of his Om­niscience, Wisdom, Goodness, and the like glorious Perfections, which are the prop and stay of all our Hopes. By vir­tue hereof every humble Man finds it his best Wisdom, to cast all his Care on him, who careth for us all, and to com­mit himself to him in well-doing, 1 Pet. 4. 19. For were such Men left purely to their own Conduct and Forecast, they could not but act with tremulous Moti­ons, with many Doubts and Fears, with mistrustful Thoughts, and misgiving Minds, because they are so conscious of their manifold Weaknesses and Imper­fections. It is therefore very safe and suitable for Men of lowly Hearts, to [Page 132] leave all future contingencies to the Great Governour of the World; with such confidence as is consistent with Hu­mility; and with a modest assurance, that all things shall work together for their Good. I confess it is scarcely possible, especially for the more thinking and sa­gacious sort of Men, to be utterly unmo­ved, unconcern'd in their Minds at the prospect of Affairs, when they appear, tho' at some distance, with a melancholy Countenance, louring, dolesome Wea­ther, which affecteth the Sense with the appearance of a Storm, must needs make some impressions upon the most Religious Minds. But this is possible for us, and this we should be very careful of, in all ominous and threatning Circumstances, to act without fretting at the Dispensa­tions of God's Providence, without de­spondency, without those anxious and in­ordinate Solicitudes which undisciplin'd, and unsubdued Spirits are subject unto. Because there is an Almighty, All-suffici­ent God that presideth over the Universe; that observes all the Parts of it, and all Motions in it; that holds his Hand over the whole Series of Affairs; that fore­sees all Contingencies, and whatsoever is likely to happen; that governs and di­rects every thing so as may be best for [Page 133] his own Glory, and for the Good of the whole World; that takes a more parti­cular Care of good Men; that is with them in all their Troubles, how great and how many soever their Troubles be; that ordereth their Afflictions as is most for their Advantage: Upon these Prin­ciples which are so clear and certain, we should, with all lowliness of Heart, com­pose our selves into such a state of acquie­scence and satisfaction, in respect of all Events; as, to live still in Hope (a firm and immovable Hope) of seeing the Goodness of God, who gives us all things richly to enjoy: To submit to his Pro­vidence; to cherish our Souls with the continual belief and consideration of it; to be deeply affraid of nothing before us, but a bottomless Pit; to rely upon God's Mercy in doing the Works of our Cal­lings. In a word, we should humbly wait God's leisure, to give us either those ve­ry things we desire, at his own time, and in his own way; or (which he never fai­leth to give) other Blessings, which he seeth far more profitable and necessary for us.

2. HAVING thus provided for the Honour of God; we must in the Second place, beware of making our own Reputation the principal End of our Acti­ons.

THIS is utterly inconsistent with an humble Mind, and with the Laws of our Religion: The only difficulty is, How to reconcile it with that of Solomon, Prov. 22. 1. A good Name is rather to be chosen than great Riches. But this difficulty is incon­siderable, if we distinguish, between a Good, and a Great Name; and between making it our ultimate Design, to feed a vain glorious Humour, and valuing it only as a means in order to an End which is truly Honourable.

FOR the clearing of this Matter we must observe, That a Good Name is that [Page 135] Esteem which ariseth from Actions that are Praise-worthy: Vertue is very lau­dable Justice, Meekness, Charity, Sobrie­ty, and the like, are things which we honour all Men for; nor is any one well esteemed without them. By dis-regard­ing these Vertues Men supplant their own Design; and ruine their Reputation even when they think to raise it. But of all Vertues, Humility yieldeth a most rich Perfume, and that which is better than precious ointment, Eccles. 7. 1. To con­descend to Men of low Estate, and to in­feriour Offices, is a thing which carrieth its own Praise with it; and this is well called, an honest Reputation. Now such a Name as this we are allowed to have, be­cause it is the necessary Result of good Actions, especially when we have to do with People who have a due regard for Vertue and Religion. Nay, considering how useful it is towards the setting forth of God's Glory, we are obliged also to seek it in some measure. For hereby we are the more able to do good in our Generation; to instruct, to admo­nish, to shew People their Duty, and their true way to everlasting Happi­ness. The good things they see in such Directors, and the good Opinion they have of them, serves t [...] [...]ake their Ad­monitions [Page 136] and Examples the more ope­rative: Whereas nothing is more Natu­ral, than to discredit and abhorr those whose improbity hath rendred them de­servedly infamous; when their Names cast a very ill savour, and especially when the Stench is very strong and stale too, every wise Man will be jealous of them; at least, afraid and shy of listning to their Counsels. Hence it is, that we are com­manded to think on those things which are of good report, Phil. 4. 8. Because an honest Fame is so necessary to make us serviceable to God, and useful to the World in our respective Callings. And hence it was, that such care was taken in the first Ages of Christianity, of intrust­ing those with Sacred Employments who were Men of honest report, Acts 6. 3. Men of good Report among them that were (as yet) without the Church, 1 Tim. 3. 7. That the uprightness of their Lives, and the honesty of their Reputation might help to bring unbelievers into it, and be a means of promoting and carrying on the great Ends of Religion. Upon this account, it is not only an unrighteous act in it self, but an injury to the Church too, and great Impiety towards God him­self, to defame others, and especially those whom God hath set apart to serve [Page 137] him in any Publick Station: To reproach and rifle them of their good Names, hath a direct and immediate tendency to eclipse the Glory of God, which never shines more than when the Hearts of Peo­ple are brought in Obedience to the Truth. And for the same reasons every innocent Person is bound in Conscience to defend, as well as to seek, his honest Reputation, by all fair and justifiable Me­thods; because it is a matter of such mo­ment in its Consequences. A clear Ex­ample whereof we have in St. Paul, when some endeavoured by false and unjust Accusations to render his Labours in the Church at Corinth unsuccessful; tho' he was so humble as to confess the Crimes of his former Life, with this modest Hy­perbole, that he was the chiefest of sinners; yet, when the Honour of God, and the Good of Mens Souls came to be concern'd in his Reputation, that he might conti­nue an Instrument of advancing both, you see by 2 Cor. 11, and 12th. Chapters, how zealous he was to redeem his Autho­rity, by clearing himself from those foul Aspersions; tho' he was constrain'd to do it by magnifying himself, contrary to his usual Custom, and against his own Mind: Indeed, he there calls his boasting, Folly; and himself, a Fool for it; not that the [Page 138] thing deserved that hard Character (his Circumstances at that time consider'd) but, either because he thought his Adversa­ries would count it Vanity; or, because it looked like Vanity, and in Fact would have been so, had not great and neces­sary Reasons extorted from him such Gloryings, and Commendations of him­self.

THIS shews, That the Laws of Humi­lity allow, and the Laws of Charity re­quire every one, who is conscious of his Innocence, to vindicate and rescue his honest Fame, when it hath the hard fate, to suffer and bleed under the cruel Mer­cies of unreasonable Men. The truth is Wounds of this kind are so deep and maiming, that common Nature is enough to justifie our endeavours to cleanse and heal them; provided, that Revenge have no hand in the Operation, to retort the Blows, and that the Methods used be on­ly sanatory.

BUT, tho' a fair Esteem be valua­ble, yet we must be careful of two things:

1. THAT we desire no greater share of it, than what will enable us to be ser­viceable [Page 139] to God and Men, in our re­spective Callings. There is (as was ob­served) much difference between a good and a great Name. This we must be­ware of seeking, or of being pleased with; because it proceedeth from Vani­ty, and helpeth still to encrease it; like Thirst in a Dropsie, which springs from the Disease, and feeds it too, by being gratified it self: A return, which in that case should not be made to such a Pa­rent. A desire of being called every where Rabbi, Rabbi, is as inconsistent with an humble Mind, as the Ambition of a troublesome Prince, that would enlarge his Dominions, and carry his Glories to the ends of the Earth; when his greatest Honour should be to do good at home in his own Country. An honest ordinary Repute, arising from the conscionable performance of our Duty, within the li­mits of a private Station, is far more suitable to a Christian Temper, than all the Lustre and Fame that is acquired by high reaching, and rather than be guilty of such vain Affectation, we should covet the Solaces of a quiet Obscurity, and imitate Saul when he modestly ran among the stuff, to hide his Head from the splen­did burthen of a Crown, 1 Sam. 10. 22.

[Page 140] 2. 'TIS true; a good Name is apt to grow up to an unexpected pitch; and ne­ver more, than when we think by con­descentions to lower it, and make it shrink; therefore we must be very care­ful, Secondly, that it be not the End we aim at, be it greater or less: This is pro­perly vain glory; when a Man hath a strong and greedy Appetite after popu­lar Applause, as a thing very desirable: Nor is any thing more contrary to a Spi­rit of Humility, than a vain glorious Humour, an Ambition of appearing Great in the World, and of being thought worthy of all Deference and Esteem. I receive not honour from men, said the hum­ble Jesus, John 5. 41. And they who make this the Scope and End of their Actions, deserve not the Character of his Disciples. Such as have a mean and slender Opinion of themselves, must needs be contented (at least) if others have the same Opinion of them too: He that wanteth this Disposition of Soul, is not humble indeed, but only seems to be so; like the Pharisees of old, who went a­bout with lugubrious and dejected Coun­tenances, as if they were the humblest Men in the World; yet all this was no­thing but Art, and Affectation of Popu­larity. [Page 141] If they fasted, they disfigured their Faces, that they might appear unto Men to fast. Oh! What mortified Saints were they! If they gave Alms, the Trum­pet presently sounded, to gather People to a show, that they might have glory of Men, Matth. 6.

THEREFORE that there may be room enough for Christ in your Hearts, be sure to cast out the Pharisee, neither looking after humane Praise, nor valuing it any more than a slight puff of Air, which to day may yield a flavour, and to morrow noisomeness. Whether it be through ho­nour, or dishonour, seek the Kingdom of God, and his Righteousness: Let this be your business and design, to please God, and to do your Duty, whatever be the result of it, whether the favours, or the frowns of Men. Be careful to do the things which are honourable and praise­worthy; and if a fair Name follows, re­gard it only as a Perquisite that falleth in by the bye. And accordingly make use of it, as an accident dropt into your Hands, for your better assistance and en­couragement in the prosecution of Pious and Charitable Purposes. This is indeed the only good reason we have, to desire to be well esteemed, and well spoken [Page 142] of, that thereby we may be the better a­ble to do good in the World, and that God may be the more glorified by us.

A laudable Character is a mighty ad­vantage and help in order to these no­ble Ends; for thereby our Principles pass among Men with the fairer Credit; our Counsels carry the greater Authority, and our Reprehensions make the deeper im­pressions upon the Minds of People who have a good Opinion of us: And by these means the designs of Religion are the better, and the sooner answer'd. Whether therefore ye eat or drink, or what­soever ye do, do all to the glory of God, saith St. Paul, 1 Cor. 10. 31. Unto this end Hu­mility prompts us to direct all our Acti­ons; and when Men make their own glo­ry either a Substitute instead of God's, or a Competitor with it, it is an ill sign of such a Spirit, as did once set up a­gainst the Majesty of Heaven; but met with such a fatal turn, as presently drew on the Chains of Darkness: An everlasting warning to us not to aspire, not to seek our own Greatness; not to move in any Sphere, but by humble ways of subser­viency, for fear of Giddiness and ruine. Self-exaltation, which unbecame Angels, and was so sinful in them, is far more [Page 143] intolerable in such Worms as we are. God knows, the brightest of us is but a Gloe-worm; and the Rule before us is this, Let your light so shine before Men, that they may see your good Works, and glo­rifie your Father which is in Heaven. If the little Lustre about us doth not serve to direct others in the Paths of Righte­ousness and Peace, 't were better suppress'd; like the old Vestal Fires at Rome, which (as some tell us) burned well enough, as long as they were kept under Ground, and free from Air. Ostentation is perni­cious, not only to the Soul, but to it self. To be seen of Men, and to make that our Aim, is the ready way to lose our Credit while we pretend to seek it; and to get nothing at last, but the Name of vain Persons: And so we miss the Mark, by making our own selves the End. And the truth is, 't is pity but it should be so. The Vice I now speak of is so foolish, that it ought to carry a Rod to punish it self with.

3. BUT to forbear courting our own Praise, is not all we are to do to express our Humility. It is, Third­ly, the office of every humble Man, to own and acknowledge his Faults. Tho' it be a modest Vertue, yet it is not so bashful as to be ashamed of confessing Miscarriages, where the guilt is real. The reason of this lieth in the Nature of Hu­mility; which being a mean and low Opinion of One's self, makes the humble Person apt to look continually upon the viler part, and to make that known, which he discovers there. It was the true cause of St. Paul's repeated Confessi­ons: The conscience of his guilt would not permit him to conceal his Crimes; but moved him upon all occasions to tell the World, how he had persecuted the Church of Christ; and wasted it; and to declare himself the chief of Sinners. It was the Rule in those days, and that which Christians most readily observed, [Page 145] Confess your faults one to another, James 5. 16. This filled the Church with as ma­ny humble accusers of themselves, as there were Penitents and Converts; they con­fessed and shewed their Deeds, as 'tis said of those at Ephesus, Acts 19. 18. St. Au­stin's Books of Retractations and Confessi­ons do plainly shew us, what a lowly Spirit prevailed in his time. There need­ed then no other Remonstrances, but what extravagant or deceived Men drew up against themselves: And we of this Age might have hopes of bringing the Tempers of People into some Con­formity to the Primitive Rule and Pra­ctice, could we persuade Men once to be sensible wherein they do amiss. But, a­lass! Christianity (instead of Pride) is fallen to such a low ebb, that many will not endure to be told their Faults; but Advice is interpreted as Disgrace, and Reproof as Scandal. The reason of this is latent within; because such Men are swollen with so great a Conceit of them­selves, as if they were in an impeccable and infallible state. Hence it is, that they love Flatterers, and very few, if a­ny, but Flatterers, because they are first their own Parasites. The Vice in their Breasts is in confederacy with that at the Elbow; and both combine to abuse [Page 146] them with Courtship, which they are willing to take, not as Complement, but Justice. 'Tis, indeed, a reproach to hu­mane Nature, that any Man can be so degenerate, as to practise the base and wicked Arts of Adulation. Yet, in the observation of all Men, nothing is more common, especially where some sordid Ends may be serv'd by it. Plutarch in his excellent Book concerning the dif­ference between a Flatterer and a Friend, tells us, That when Dionysius the Tyrant was in a fit of studying Philosophy, his Pa­lace was crouded with Geometricians, that filled it with Dust, to draw Schemes and Figures in: But as soon as the fit was o­ver, and Dionysius betook himself again to Luxury, all on a sudden they that were a­bout him left their Philosophy too, and turn­ed Drunkards. As that great Moralist observes, Flatterers will adapt and suit themselves to any Humour; especially if they be serious Parasites, which are the most dangerous of all. They will cherish, and comply with the very Vices of Men, and obsequiously follow them in their own way, tho' ruine be at the end of it. But the original Sin, the fatal cause of all this, is in proud and weak Men that love to be flatter'd. They hold out a Bait to the Sycophant, who [Page 147] to keep himself from being lean, will be sure to make use of it; nor has every one the bold Probity, to venture the worst by telling Men their Faults; the hazard they run in such a case is too ap­parent. Plutarch tells us again, but in another place, of Philoxenus the Poet, That being commanded by Dionysius to correct a Tragedy which he had com­posed, because he disliked it from the be­ginning to the end, and obliterated the dull stuff, was presently condemned to the Quarries. Proud Men will not endure to be thought to have done amiss, or to be in an Error. How plain soever it be, it is a very hard matter to convince them, and the hardest of all to extort a Confession from them. There is a de­ceivableness in their Temper; an odd propension to be soothed into the be­lief of any Misrepresentations, especially of themselves; a Disposition like that which God so complained of in the Jews, Jer. 5. 30, 31. A wonderful and horrible thing is committed in the land: The Pro­phets prophesie falsly, and the Priests bear rule by their means, and my people love to have it so. The Question that follows there is very pertinent; and what will ye do in the end thereof? For when once Men arrive to such a pitch of stupid Va­nity, [Page 148] there is very little hope of them; because the means of Reforming them are quite frustrated; Advice and Repre­hension (the ordinary means of making People wiser and better) are utterly lost, perhaps scarcely offer'd, because such deceived Persons scorn to think there is any need of them; and hereby it cometh to pass, that many Vices, which should be weeded out, thrive daily, and become Luxuriant. But where the Spi­rit of God hath wrought an Heart to a right humble Mould and Frame, there the Inclination is quite the other way; a proneness to think or to believe the worst of One's self. And because the humble Man's great business is, to search into himself, to understand and find out him­self, he is not easily abused with false Notions. There is a Conscience within, which deals freely and plainly with him; too severe a Judge to be bribed with smooth Insinuations and words of Oil, as the expression is, Psalm 55. 22. Hence it is, that none is so sensible of his Miscar­riages, as he; none so ready to confess them; because his Eye being still over his flaws and defects, what he seeth amiss in himself, he thinks it but just and e­qual to acknowledge: This is no more than what is agreeable unto Truth. My [Page 149] sin, saith David, is ever before me, Psalm 51. 3. And again; I will acknowledge my sin unto thee, and mine unrighteousness have I not hid, Psalm 32. 5. And to the same purpose I observed before of St. Paul, That he proclaimed his Offences, as it were, from the House-top: As he kept a faithful Register of them, so he took hold of every opportunity, to open and spread it before the Eyes of all Men.

THESE were true Arguments and Ex­pressions of Humility; and noble Exam­ples for us all to follow, for the exerci­sing and increasing in us this great Chri­stian Vertue. Have you been guilty of any direct Impiety towards God? Why, with the lowest Prostrations confess the Sin unto him, implore his Mercy. Was it an act of Violence? An act of Op­pression? An act of Injustice, in any sort, or to any degree? Why, tho' Men commonly count it a Shame and a Dis­honour, yet it is a kind of Modesty, which of all things doth most become the Forehead of a Christian, to own the Wrong, and to make Amends, or (at least) to ask Pardon for it. In these and the like cases we should not suffer Pride to get the upper hand of us; or, [Page 150] to make us so hardy, as to persist, to carry a stiff Neck, to justifie or palliate those things, which the Laws of Religion re­quire us to expose. Sins of this nature affect the Conscience with too great a guilt to be smother'd; God and Man should know it; and, rather than any humble Zacchaeus will hide his Injustice, he will first climb up into a Sycamore-Tree, and then venture into a press, that he may make Proclamation, Behold, Lord, the, half of my goods I give to the poor; and if I have wronged any man by false accusation, I restore him four fold, Luke 19. 8.

4. THIS excellent Disposition of Soul will prepare us to give a Fourth expression of Humility, viz. By doing all the good Offices we can, how mean and inferiour soever they may seem to Men of haughty Eyes. To suc­cour the poor Fatherless; to comfort the forlorn Widow; to stretch out the Hand to the needy; to lend it to the Blind; to sympathize and pray by a sick Bed; to minister in Prisons and Laza­retto's; to treat Enemies courteously; to shew Respect to the most Vulgar, the most unfortunate part of Mankind: These and the like acts of deference are look­ed upon with a disdainful Eye by su­percilious Men, who think themselves privileg'd from such trivial Offices, by the quality of their Character, or the loftiness of their Station. And yet the [Page 152] Lord Jesus stooped down to the wash­ing his Disciples Feet; nay, those very Feet that were now running swiftly to shed his Blood; which astonishing Ex­ample shews, that the most lowly Mini­strations are far from beneath us, who stand indebted to each other in the Bond of one common Nature, and are allied by the Contract of a common Guilt too. If he, the most Blessed and Glorious Son of God, came not to be ministred unto, but to minister; Good God! What Of­fices can be servile enough for Wretches, whose base Extraction, and much baser Crimes render us unworthy to be cal­led, either Sons, or Servants? Mind not high things, but condescend to men of low estate, saith the Apostle, Rom. 12. 16. He calls that Condescention, which in strict­ness of Speech might be called Due Re­tribution; an intercourse of Justice, which ought to pass between Man and Man, considering that we all stand upon the same Ground, equally involved in the same Necessities, mutually indebted by reciprocal Obligations, and distin­guish'd only by the Pageantry of the World, which gilds one Mushrome, while another is past by, and a third struck down. All consist of the same stuff; of the Earth, Earthy: And tho' [Page 153] some be fairer and larger than the rest, yet the lesser may have more intrinsick value, if in such things there be any va­lue at all. In lowliness of mind let each esteem other better than themselves, saith St. Paul, Phil. 2. 3. That is, in their acti­ons towards them, shew others that de­ference and respect, and minister to them so, as if they were better; as indeed they may be, in some respect or other, what­ever the proudest think. All have not the same gifts; at least they have not the same proportion and measure the most contemptible Man hath, wherein he doth excel, even as the Foot hath Abilities, which the Eye wanteth. Therefore that command, Rom. 12. 10. That in honour we should preferr one another, is bottom'd upon great reason; because in every one there is something which is preferrable; to be sure an humble Man will find, in those of the lowest Rank, this or that which deserves preference.

AND from this Fountain all acts of Charity, Goodness, and Condescention do naturally flow; because how mean soever the Offices may appear and seem to be, a lowly Heart will think them a sort of Debt, which he is obliged to pay those, who upon some account or other, [Page 154] and for some Faculties and Endowments, excel him, and are much his Betters. It is the Nature of Humility, to take from it self, and to bestow that Respect and Esteem it parts with, any where ra­ther than at home: And if we would all be once persuaded to apply our Minds to the hearty love and practice of this single Vertue, what admirable effects would it not produce? The most ordi­nary works of Love would not be grudged. The meanest of our fellow Creatures would be within every One's reach, and under every One's care. We should soon learn to be so Affable, Gen­tle, Courteous, Friendly, Charitable, Compassionate, and Assistant unto all (especially to all of the Houshold of Faith) that a more effectual course could not be taken to make our own and other Mens Lives happy, and to mend the con­dition of this World, where we see dai­ly such Vicissitudes and Misfortunes. If Humanity constrains us to lift up an Ass, or an Ox out of the Pit; I am sure humble Minds would not permit us to let any of those for whom Christ died, to lie long in a lost or a fallen con­dition.

[Page 155] 5. NEXT to this Expression of Humi­lity, a Fifth will naturally follow; which is, to behave our selves after a submis­sive and dutiful manner to those, whom God hath set over us in Church and State. For, if it be a necessary act of Humility, to do kind and respectful Of­fices to all our equals, it must be much more necessary to pay Honour and De­ference to such as are exalted into a state of Superiority and Power. Therefore St. Peter links these two things, Obedi­ence and Humility, together, 1 Pet. 5. 5. Likewise ye younger, submit your selves unto the elder; yea, all of you be subject one to another; and be cloathed with Humility. As there are in Heaven seve­ral Degrees of Glory, several States of Saints, and several Orders of Angels, so hath God constituted on Earth different Ranks of Men, in condescention to the Necessities of the World, where the In­terests of Societies cannot possibly be pre­served without Government and Laws; and, consequently, without the subjecti­on of those who are in a state of Subor­dination. Such People cannot express the Humility of their Hearts more suc­cessfully and directly for the Publick Good, than by an entire Compliance with [Page 156] things establish'd, where the Constituti­on is not repugnant to Laws Divine. For 'tis Pride that is the great Troubler of the World, the common Pest and Grievance, the domineering, surly, rest­less Vice that disturbs the Peace of Man­kind, and breaks that Order and Unity on which the Safety and Welfare of all Communities doth depend. That over­weening Conceit which Men have of their own Worth, believing themselves to be wiser, and better, and more deserving than others, doth naturally make them ambitious of Ruling, and impatient of being Ruled; and whatever the Pre­tences and Accessories may be, 'tis the Affectation of Superiority and Power that is the Principal Cause of those dis­orders, which render the Lives of Peo­ple Miserable, and turn the Condition of Affairs into a State of War. O that I were made Judge in the land, said Absa­lom, 2 Sam. 15. 4. His design was upon the Throne, and the Artifices he used to steal the Peoples Hearts, were nothing but ways of stepping up into it. His Promises, that he would do them Justice; and his Popularity, in putting forth his Hand to such as did him Obeisance, his embracing and kissing them: All this sawning Address was to serve his own [Page 157] Ambition, and nothing but a Preamble to his setting up his Standard in Hebron. Seldom is the Civil Peace disturbed, but Ambition blows the Trumpet, to gather Male-Contents, of the same Temper with their Leaders; and when the Passions of an united Multitude are fired by one com­mon Principle, the Prospect is as terrible to the State, as that was to the Roman Army, when Hannibal forced in upon them two thousand Oxen, with combusti­ble matter flaming upon their Heads. Pride is the great Incendiary, that heady and disobedient Principle; and the Yoke being shaken off, Confusion and Anarchy, and infinite variety of Mischief must fol­low of course.

THE same Spirit of Disobedience, which raiseth Commotions in the State, operates in the Church too; and there in­deed more fatally, because animated with a great (tho' mistaken) Zeal for Reli­gion, and Lucifer there transforms him­self into an Angel of Light. Diotrephes lo­ved to have the preeminence, 3 John 9. and this Ambition of Mind made him so hardy as to oppose the Authority of St. John. Simon Magus, the first that cor­rupted the Christian Faith, did it for fear of losing or lessening the Esteem he had while he was yet a Sorcerer. He [Page 158] gave out, that himself was some great one, and deceived People into a belief, That he was the great power of God, Acts 8. 9, 10. To preserve his Credit he would have bought the Gift of Miracles; and, seeing it was not to be sold for Money, to support his great Name he turned A­postate, and the Ring-leader of Apo­states; opposing and exalting himself a­bove all that was called God, or that was Worshipp'd; so that as God he sate in the Temple of God, pretending him­self that he was God, 2 Thess. 2. 4. In after-times assuming Spirits became He­reticks, that they might be in the Head of a Sect, and build themselves Monu­ments, tho' upon the Ruines of God's Sanctuary. And in our own days the same Spirit still worketh in the Hearts of the Children of Disobedience, who set up Fancy against Truth, private Reason against Divine Revelation, and separate Parties against Government and Order. The bottom of all this, is Pride; because Men swollen with that Disease, think it beneath them to be dictated unto; would be thought more Knowing, and more Ho­ly than others; and love singularity, be­cause it makes Men always talk'd of, and sometimes venerated. And tho' for all this some Arguments are pretended, yet [Page 159] the Disputation is maintain'd not so much for Truth, as for Victory. Pertinacy will still hold, what Singularity before inven­ted; and such as coyn new Opinions, will be sure for their Credit sake to make them as currant as they can, to justifie the stamp they once set upon them. By this means poor credulous People are a­bused with false Notions, which by de­grees make an impress upon their Minds, not only of the Falshood, but of the Vice too from which the Error came; so that in a short time Spiritual Pride grows Popular, and ends in Schism; which instead of curing the Humour, in­flames it, and canonizeth a Sin which God threw out of Heaven to be damned eternally.

THEREFORE we cannot give a plainer and better Expression of our Hu­mility, than by rendring Honour and Subjection to whom it is due; and to the utmost extent, which the Laws of God will admit of. I am far from pleading for an implicit Faith; a blind Obedience that will necessarily bring us in danger of the Ditch, if we should trust barely (as some are taught to do) to the Con­duct of our Leaders. At all times we should be careful of these Four things.

[Page 160] 1. FIRST, Not to start Opinions out of a Principle of Opposition to our Su­periours. For it is an ill sign, when Peo­ple have an itch in their Ears to hear their Governors hardly spoken of, and an itch in their Hearts to contradict and thwart them. This can proceed from nothing but from Opiniatry, and a strong Presumption in them, that they are fit to be Dictators; and it looks as if they had a mind to raise themselves a Name by treading upon Authority; a thing which we are not to Trample on, but Re­verence.

2. SECONDLY, In those Points which are of a doubtful Nature, we should pay great Respect and Deference to the Judg­ment of the Church we belong to. For every humble Man must think it much easier for one or two to be deceived, than for a thousand; especially when it is the Office of so many to inquire more particularly after Truth, and their Abi­lities are more probable to find it out. They must be very strong Reasons that can warrant Men to depart from a re­ceiv'd Opinion: Yet it is not always, Reason, but for the most part Affectati­on that gives the incouragement; a de­sire [Page 161] of being taken notice of, by stepping out of the way from the rest, who think it more advisable and safe to follow the beaten Path. For Men to distinguish themselves by Singularity, and to set up Private Judgment against Publick Defi­nitions, is to tell the World, that they have more Sence and Understanding than others, and that their own Conceits are better Standards of Truth, than a­ny that can be found in the Sanctuary. In short, where some particular Persons differ in their Sence from the Church in general, private Sentiments should be managed with all possible Modesty. These Opinions are not to be judged of by the Poll, because Error is too often Popular; yet considering, how great an hand Pride is apt to have in all Disputes, and how much easier it is for private Men to be mistaken, than to retract, we should evermore observe that Law of Humility which the Apostle hath laid before us, Rom. 14. 22. Hast thou Faith? Have it to thy self before God: That is, whatever a Man's Persuasion be as to things Disputable, he ought to keep it so private by himself, as not to make it an occasion of Disturbance or Of­fence.

[Page 162] 3. THIRDLY, When Authority re­quires things that are Innocent in their own Nature, we should express our Hu­mility by complying with those Com­mands. In this case too 'tis Pride that makes Head against Order; a stiff Si­new in the Neck, that hinders Men from stooping to that which Laws Divine and Humane have made their Duty. Humi­lity teacheth us to be Pliant and Peace­able; to be Tractable, Yielding and Ob­sequious: And, I think, as to this we need no plainer Directions than what our most humble Lord gave his first Disciples, Matth. 23. 2, 3. The Scribes and Pha­risees sit in Moses seat; and therefore what­soever they bid you observe, that observe and do. The Rulers he spake of, were for the most part very wicked Men, and scandalous Hypocrites; which was the Ground of the following Caution, Do not ye after their works, for they say and do not. And yet considering that in their Authority they succeeded Moses, who had his Authority immediately of God, they were to be obeyed in all Commands that were lawful. This Rule is applica­ble to all Cases now, where things which are not really Sinful are imposed by those who have the Government of us. [Page 163] They sit in Christ's Seat; they derive their Authority from Christ, as he did his from his Father; and for that reason their Innocent Directions are to be ob­served, whatever their Personal Condi­tion, or Quality of Life may be: And therefore when you are directed by such as sit in the Seat of the scornful, to hold off, and to disobey; if the matters enjoyn­ed be not evidently repugnant to the Will of God, you may be sure that the Interdict is not from Christ, and that it is only humour, or stubbornness, or some such evil thing, that gives the casting Voice against Authority.

4. FOURTHLY, There are some set o­ver us, whose Address to us we may not so well call Mandatory, as Instructive. Tho' the Authority they are vested with be after an especial manner Divine, yet it must be administred in an humble way, and they that have it must be Ex­amples of Humility, as the Son of God himself was, who gives them this Autho­rity. See what he said to his Apostles, Matth. 20. 25, 26, 27. Ye know that the Princes of the Gentiles exercise domi­nion over them; and they that are great, exercise authority upon them. But it shall not be so among you; but whosoever will [Page 164] be great among you, let him be your mini­ster; and whosoever will be chief among you, let him be your servant. And yet, such Servants as they be, they must be submitted to in their Ministrations; for so our Lord saith elsewhere; He that heareth you, heareth me: And he that de­spiseth you, despiseth me; and he that de­spiseth me, despiseth him that sent me, Luke 10. 16. Contempts of this nature do not only reflect upon God, but are grounded too upon contumelious Noti­ons of him, and proceed from Hearts that swell and are lifted up against him. The Probationary Atheist begins with efforts at the Pulpit, and goes on by de­grees to a perfect hatred of God, and of Religion, and of the Ministers of Christ for God and Religion sake. 'Tis the Spirit of Lucifer that worketh at the bot­tom; a secret Principle of Aversion and Enmity to all that is Good and Holy. Therefore to express our Humility as we should, we must obey them that have the Rule over us, and submit our selves to those that watch for our Souls, Heb. 13. 17. Which St. Paul calls in another place, knowing them which labour among us, and are over us in the Lord, and ad­monish us; and this, for their works sake, 1 Thess. 5. 12, 13. Because 'tis God's [Page 165] Work they are about, God's Business they are upon; and so, the Obedience paid them in the discharge of their Office, is carried on to God, and terminates in God, for whose sake it is that the hum­ble Person hath a regard to one as vile, or viler than himself. This is an argu­ment of a lowly Heart, and the proper, ready way to make it more lowly still; to receive the Doctrines they deliver us from the Mouth of God; to lay up in our Minds the things spoken; to set our Souls upon the Consideration of them; to give ear to Instruction; to lay hold on every opportunity of being instructed; to follow wholsome Directions; to take even Reproofs with meekness, with an aptitude and willingness to be reformed; and for all this, to have continually pre­pared and open Hearts.

6. BECAUSE I am desirous to draw this whole Discourse to a full Point, I shall take notice but of two Ex­pressions more of Humility, which are as Considerable and Necessary as the rest. And that which comes next to my Hand is in Heb. 13. 5. That we be content with such things as we have. Covetousness, which the Apostle there cautioneth us a­gainst, is inconsistent with a Spirit of Humility, because it is always attended with a distrust of God's Providence, and with a secret averseness to submit to his Will; and is very usually too a subser­vient Vice to Pride; a Slave and Drudge to toil for the support of it. It is the taking away, or detaining of what is not One's own; or, an inordinate desire of that which he hath no right unto. And the great reason why Men reach out their Hands to wrest Naboth's Vineyard [Page 167] out of his, and are greedy of laying Field to Field, and do such other acts of Oppression, as are contrary to the Laws of Religion and Nature; the reason I say, of this Injustice is, because Men in­tend thereby to lift up themselves the higher in the World; they rob, and co­zen, and over-reach in order to their Advancement; and that they may be the more conspicuous, by standing upon an heap; tho' Wrath and Vengeance be un­der it, to blow up all at last. Men of humble Minds had rather stand on low Ground, to be hid in a Multitude; for since the Lord Jesus was pleas'd to be numbred with Transgressors, a poor sin­ful Man need not care what his Lot is, and among whom he chanceth to be reckoned. Whatever his Station be, 'tis better than he deserves. This one hum­ble Reflection should be enough to per­suade us, in what condition soever we are, therewith to be content. But besides this, there is in every humble Soul an aptitude to consider, that God is the So­vereign Rector of the Universe; that no part of it is out of the reach of his Eye, or out of the verge of his Providence; that he always acteth according to the Laws of his own infinite Reason, and as it is best for his Creatures; that he assigneth [Page 168] to every Man his Lot and Place; that he is the only competent Judge to deter­mine, what is proper for every Man, and what a Man himself is fittest for; that he taketh a due Care of every one, and provideth such things for him, as are most suitable to his Quality and Calling; and that such as seek him shall want no manner of thing that is good, Psalm 34. 10. These Principles are deeply rooted in all lowly Hearts, that are right­ly prepared to submit to the Will, and to depend upon the Promises of God; and the genuine Product of them is this, that 'tis our best course to commit our selves to God's Disposal, and to be satisfied with his Providence and Determinati­ons: I am sure this is infinitely more Be­coming and Advantageous, than to be al­ways Repining and Craving, as those hu­moursome People are, who by taking false Measures of themselves think, what­ever is done for them, to fall short of their Merits; and grudge if they be not sa­tisfied, when by stretching their Desires continually, they render themselves un­capable of being filled. Therefore to express our Humility, we must carefully learn these three things.

[Page 169] 1. TO have as mean an Opinion of the World, as we have of our own selves. The reason why Men covet the things of this Life with such Greediness and Ambition is, because they think Happi­ness to consist in Riches and Greatness, and those to be the happiest Persons, who have the largest share of them. Now this is a most gross mistake, an argument of a childish and little Mind. For such outward Enjoyments are for the most part instruments of Sin; and then they are the most unfortunate Men, that carry such edg'd Tools in their Hands. The greater they be, the more able they are to do themselves and others mischief, and the more ready many times to do it. Vanity, Luxury, and a leud Life, are too often the sad Consequents of a plen­tiful Fortune; and when the loss comes to be felt which such expensive Vices bring, Injustice and Rapine commonly follows next, and Reprisals are forced from defenceless Innocence. Do not rich men oppress you, and draw you before the judgment-seats? saith the Apostle, James 2. 6. If Men have the Grace, to make a better use of God's Blessings, yet the en­joyment of them yields no more real Comfort, than what People of an Infe­riour [Page 170] Class are blest with, who have Air, and Food, and Cloths, and Rest, as well as the most Prosperous. There may be in a Palace more Splendour and Gaiety; but this affords no more solid Felicity, than Moon-shine doth warmth. In this re­spect the humble Cottage may have much the advantage, where the sleep of a La­bouring man is sweet, saith Solomon, Ec­cles. 5. 12. whether he eat little or much, he eats with an appetite that needeth not the studies of an Epicure, or the Arts of Apicius. And the drinking his own sweat is a preparative for more delightful Re­freshments, than the nicest Creatures can pretend to, who abuse the Fruit, with­out taking any share of the Works of the Vineyard. Those Pleasures which Hu­mane Nature universally thirsteth after, run commonly in low Channels; the de­spised part of Mankind go away with them; to be sure with as great a portion of them, as the most craving men can have; and 'tis in vain to look for Happi­ness any where below, but in the exer­cise of Virtue; particularly this. Virtue, Contentedness of Mind; without that, and for want of that alone, Haman him­self was unhappy amidst all his Ho­nours; all availed him nothing, because he was so discontented to see Mordecai [Page 171] the Jew sitting at the King's Gate, Esth. 5. 13.

2. HAVING possest our Minds with low Thoughts of the World, we must, in the next place, shew our Humility, by being satisfied with things necessary. My meaning is not, that we must desire no more, than what is just enough to sup­port Nature. For there are many things which One's Vocation, Quality, and Con­dition of Life calleth for, besides what Nature requires for its maintenance. The Necessities of Princes, and great Men, are more and greater, than what ordinary People can pretend. And so it is throughout all inferiour Ranks and Orders of Men; according as their Fa­milies and Charges are, and according as their Degree and Condition is, where­in the Providence of God hath placed them, so are their Necessities; these rise or sink in proportion to the other. The short of the matter then is this, That when God hath made competent Provi­sion for us, answerable to our Conditi­on, suitable to that Place, Degree, and Station, wherein he hath been pleased to dispose of us, we should command our Desires, and keep them from run­ning out, and from roving abroad after [Page 172] things superfluous. If superfluities fall into our Hands of themselves, we are to dispense them where they are needful, and as it is most for the Glory of God, and for the good of our Brethren. But our Appetites must not be so inordinate, as to crave for more than what we want our selves; and when those Necessities are answer'd, we should be satisfied and thankful. 'Tis Pride that makes Men un­satiable; because they think they never have as much as they deserve: And this is its condemnation, That it quarrels with God for that he doth not humour us, and for not gratifying our Lusts, tho' he li­berally supplies our real Wants. It is a very true Observation, That none are so querulous, so greedy, so reaching after more, as those to whom God hath been ve­ry open-handed, and who have most reason to give Thanks, instead of Complaining; like squeamish Stomachs, that nauseate the wholesome Provision which is before them in abundance, and long for Rareties which are out of the way: A plain sign, not of Want, but a Surfeit; and of a Disease within which needs a Physician rather than a Purveyor. Humble Men are glad of that which is within their reach; and make themselves Happy in the enjoyment of it, because they take [Page 173] it as a Doal that God seeth to be fittest for them, tho' it be not a Benjamin's Mess, nor the miraculous Portion of Quails and Manna. A competency is best; and few can think they want that, if they be not so partial, as to make their own un­reasonable Appetites, Judges in the case: An upright Conscience will tell them, that they have at hand what is for their Necessity, and for their Delights too. In­deed God doth not rain down his Bles­sings upon some, as he doth upon others; but the reason is, because great Plenty would not be so good for them: The Soil in some places is so odd, that much watering would produce little but a crop of Nettles; things that would bring smart and hurt. Such is the Temper of some Mens Hearts, that were they as Great and Powerful as they could wish, there could be no tolerable living near them, and very slender hopes of their own li­ving well in another World; so apt are many to make an ill use of the Riches of God's Mercy. 'Tis therefore an act of his Wisdom and Goodness, to keep those low, whose exaltation would be fatal: But as for the necessary Accommodations of Life, he provides those for all; and gives them opportunity and means of ga­thering every day as much as will serve [Page 174] their turn, if they be not such sluggards, as to need the Ant for a Monitor. 'Tis not Nature, but Luxury, that complains for not being fed; and the Mother of that is Pride; which is like the Horse-Leach we read of, Prov. 30. Whose two Daughters (that is, the two Forks of its Tongue) are always craving, Give, give; sucking on, till the sanguine Creature drops down through abundance, but not through satiety. Our real Necessities are not hard to be answer'd, if we would confine our fugitive Desires, and suffer our selves to be in a Paradise, by being contented with what may be daily brought to our Doors, by the Blessing of God upon our honest Industry. Food and Cloths no Body needs want; and that is as much as the very greatest can have; and more than they carry into another World with them: And why should not every lowly Heart be pleased to have the same Portion; in having the Belly and the Back provided for as well, tho' not with the Vanity of sumptuous and gorge­ous Furniture? That plain and humble Man, the Father of the Twelve Tribes, as he was Journying towards Haran, was an Emblem to all that travel towards the Land of everlasting Rest. He passed on with a poor Staff in his Hand; and at [Page 175] Bethel he took of the Stones he found there, and put them for his Pillows, and lay down upon them to sleep: And in the morning, he set them up for a Pillar, and pouring Oil upon the top of it, he vowed a Vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and rai­ment to put on; so that I come again to my Father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house; and of all that thou shalt give me, will I surely give the tenth unto thee, Gen. 28. Here was Gratitude, Simplicity, and Religion, mixed with the Modesty of a truly hum­ble Mind; the thing he asked for, was Bread and Raiment: And considering what an Improvement Christianity is of Nature, this single Example renders St. Paul's Exhortation the more binding, 1 Tim. 6. 8. Having food and raiment, let us therewith be content.

3. IN order thereunto we should learn yet a Third thing; namely, not to make envious Comparisons between our own Condition, and the state of those who are Superiour to us. This is a great cause of Mens Dissatisfactions and Murmurings, not that themselves want, but because o­thers [Page 176] have a more liberal allowance. The Original of this, is Pride, which makes Men look a-squint upon those above them, wishing themselves in their Place, or at least in a collateral Line with them; and thinking it hard measure, that their Station and Fortunes are not greater; and all this upon a vain supposition of their own, that they are as deserving as the best. This is to direct Providence, and to set up against it; than which no­thing can be more inconsistent with a Spirit of Humility. For they who have a mean Opinion of themselves, must needs think they are well used, if they have any room assigned them by the Almigh­ty, tho' it be the lowermost Seat; and are obliged to acquiesce in his Determi­nation, because we are not our own chu­sers, and the least expression of Favour from God, is not Debt, but Kindness and Grace. We should be careful there­fore to take our Lot as it falls; and to look upon it, not as Partiality but Wis­dom in him, when he keepeth down one, and setteth up another. He is the only competent Judge of what is fittest to be done; and the reasons of his Providence are always Great, tho' we cannot peep through the Veil to see them at every turn.

[Page 177] IN all his Proceedings he hath a re­gard to the Beauty, Order, and Stabili­ty of his whole Creation, and to the Good of every part. And as this in­fers a necessity of constituting different States and Conditions amongst Mankind, that one may be subservient to another, and that all may be subservient to his Glory; so it requires us with all Humi­lity to be contented with that Place and Condition, which God in his Wis­dom thinks to be most proper for us. This is the true way of husbanding God's Dispensations so, that we may be hap­py under them, how obscure soever our Sphere, and how slender soever our For­tunes are, if compar'd with theirs, whose Pomp some have the Vanity and the ill Nature to grumble at.

FELICITY doth not reside only in stately Mansions; nor indeed can it have access to them, unless a lowly Heart be ready there to give it entertainment. It hath its abode with Contentedness, where-ever that dwells, tho' within a little Door, under a low Roof, with plain Diet, and in an homely Dress. It is a contented Mind that makes one hap­py indeed; and so, every one may be [Page 178] happy at home, if he will. 'Tis but bounding his extravagant Ambition, and being satisfied with his daily Bread, and the thing is presently done. And this an humble Heart teacheth us to do; be­cause the Bread we have is of God's gi­ving. We pray for it daily, or, at least, we should; and because it is God's Hand that reacheth it unto us, we should bless him over it: And when we receive it with Thankfulness, and Comfort, and pleasure of Mind, a dinner of Herbs is much better Fare, than the stalled Ox, that is sacrificed to the Lusts of the vo­luptuous and proud Wretch.

7. THE last Expression of Humili­ty which I shall mention, hath more peculiar reference to those whom God hath bless'd with a flourishing Con­dition. Humility is God's way to Ho­nour; and to sit down in the lowest Room is to be capable of Advancement at God's Hands, who exalteth them of low degree, as the humble Mother of our Lord said, Luke 1. 52. And when God is pleased to do this, we should express our Humility, by keeping an Even Tem­per in a prosperous State. To shew how well-pleased God is, when People dili­gently follow the Works of their lawful, tho' it be a mean Calling; the first two Kings that were set successively upon the Throne of Israel, were advanced, by God's own Directions to that great Dig­nity from ordinary Employments; Saul, as he was seeking his Father's Asses; [Page 180] and David, as he was feeding his Fa­ther's Sheep. Which is an argument, that poor Beginnings are not any slurr; 'tis vanity and superciliousness, that is both the Crime and the Infamy, which too frequently follow a state of Exalta­tion. 'Twas the Vice which cost Saul his Credit, Crown, and Life. By what we read of him, before his advancement he deserv'd the Character of a modest and humble Person: But Promotion, which makes a great Man, too often spoileth a good one; especially when he is moun­ted high, not by gradual ascents, but by a quick and unexpected lift. It present­ly turn'd Saul's Head; so that first he u­surped Samuel's Office; then acted against God's own express Command, in sparing the Amalekites; then grew sowre, sullen, envious, spightful, false, and outrageous, (which I suppose is meant by the evil Spirit from the Lord, that troubled him, 1 Sam. 16.) And at last departed from God, to consult a Pythoniss: So that, as things fell out accidentally, through the Fool­lishness and Corruption of his own Heart, it had been better for Saul to have remained still among the Asses. Indeed this Instance with all its Circum­stances is singular. But yet 'tis no un­common thing to observe, That it is a [Page 181] very hard matter for some to bear up against their own Prosperity; and that the danger of their being lost is the same with what a little Pinnace is in, when driven impetuously with too great sail in the Head; especially if it wants Ba­last. This abuse of Prosperity proceeds from a three-fold cause.

1. FIRST, From a degeneracy and sordidness of Disposition; which, whe­ther it be purely Natural, or Accidental, and for want of liberal, ingenuous Edu­cation, we need not dispute. Every days Experience shews, That none are so hea­dy and assuming as those of base Origi­nals; Trifles made lately of an ugly sort of Clay, which no Art can bring to a due Temper, nor any thing Reduce, but a stroke from the Potter's Hand that formed them. The Personage, whom good Breeding and Quality makes Illu­strious, distinguisheth himself from the dirty Swain by his kind, courteous, and endearing Behaviour. Tho' his Fortunes grow, his Mind is kept prun'd and hin­dred from running out into those Luxu­riances and Inequalities, which, without due care, all are subject to; especially such whose Root is in a Dunghill. That Arch-Bishop of Mentz (Willegis) whose [Page 182] Father was a poor Carpenter, did a very becoming act in hanging his House with representations of Saws and Axes; that he might be sure, not to forget whence he had been hewn; and might preserve himself the better from being elated by his surprising Dignity. Men should be very watchful over themselves when their Fortunes swell, lest their Hearts swell with them. For then is the great Dan­ger; and then the Honour and the Ver­tue appears to admiration, when they govern themselves with such a strict Hand, as to be always of a Piece; the same condescending Men, as when Ob­scurity and Wants made them crouch; e­qually as obliging, as when they stood in need, and courted those whom a Prin­ciple of Vanity would be apt, without great care to make them afterwards de­spise.

2. THIS unevenness of Temper, and shameful Disparity between the Man and himself, proceedeth, Secondly, from pal­pable Imprudence. 'Tis a sign of a weak Head, when a Vertigo takes it upon the top of an Hill: There is some Defect within, in the Intellectual as well as Mo­ral Faculties; something is wanting, which should poise the Mind, and keep it sted­dy, [Page 183] when our Condition grows and ri­seth to a considerable pitch. To think we can be so high, as to be above all, and out of the reach of all, is a very foolish Imagination; for we are ever in danger of one another, and always stand in need of one another; and one time or other the loftiest find it so: And such inequalities of Temper, as Grate in a prosperous Condition, as they are more discernible and offensive, so they expose vain People the more, first to Envy, and then to Ruine at the next fair opportuni­ty. For the state of this World ever was, and ever will be mutable; the Ground we stand upon is very slippery; nor are any more commonly tripp'd up, than those that think they have sure footing. Pride goeth before destruction; and an haughty spirit before a fall, saith Solomon, Prov. 16. 18. His own Father had found much of this, after his advancement to the Throne; he said in his Prosperity, he should never be removed; God, as he thought, had of his Goodness made his Hill so strong, Psalm 30. 6. But he shews us himself in the very next words, what a vain and weak Conceit this was: Thou didst turn thy face from me, and I was troubled. Nothing is more usual than to see such Vicissitudes and Turns in the [Page 184] World; and many times Fortune is most persidious to those, who take occasion by its Liberality to be false to others, and to deceive themselves too with vain and foolish Confidences of their own. Such Cheats fall fatally, and the more fa­tally for having been so; and commonly where they tumble, they lie unpitied. These things wise and thinking Men will consider in time, while the Blessings of God are in their Hands, and will carry them with such Evenness, and Caution, and true Generosity of Mind, that all good People may have reason to wish, they may never drop out of Hands that use them so well.

3. BUT after all, this unevenness of Temper I now speak of, proceeds not so much from some foulness and imper­fections in Nature, as from a wicked Abuse of God's Grace, which is given Men to rectifie what is amiss in them. There is in it a mighty touch of the Devil, who once set up against the most blessed God, because he found himself a very glorious Creature. It is from such a Spirit, that the greater and higher Men are in their outward Estate, the prouder too they are in their Minds. They take their Acquisitions, not as Gifts and Boons, [Page 185] but as Rewards, and as Payments in part of a great Debt. This must needs be the secret Principle such elated People go upon; that all they have is a due; and but a pittance neither, in compari­son of what they ought to have, and are very fit for. Hence it is, that their Pride increases with their Enjoyments. They conclude, that their singular Ad­vantages are only in Consideration of their singular Deserts; retributions of Provi­dence; and as these are larger and larger, so is the Admiration of themselves grea­ter and greater still: And then it is no wonder, if Men who are possest with such lofty Notions, look down Disdain­fully upon all below them; because they take measures of themselves and others by Events, and Providential Successes. They look upon these as clear Arguments and Determinations on their behalf, be­cause they believe that God sideth with them, and allots them the upper-hand, by reason that he too thinks them to be really better than their Neighbours. Now these are very dangerous Conceits, be­cause they are bottomed upon Lucifer's Sin, and evidently lead proud Men to the very same Fate. Therefore we can­not give better or plainer Expressions of our Humility than by keeping our [Page 186] Minds down, and by doing such acts as argue them to be still in a subdued Con­dition, however it shall please God to ex­alt us. A state of Greatness adds a vast Lustre to this Vertue; or, rather creates a Lustre in it, which makes it the more Admirable and Exemplary. It is then most Charming, when we cloath our selves with it in defiance of all Pro­sperity: Nor was Solomon in all his Glo­ry arrayed like one such little one. For this I appeal to the common Sense of Mankind, whose daily Observations shew us, That there is no such glorious Orna­ment as Humility; especially when it keeps its former place in the midst of flourishing Circumstances; when no Ad­vancement can be powerful enough, to transport Men to an indecent Distance; nor to bring with it a techy Temper, or a supercilious Look; nor to make them forsake those kind Offices, which they were ready for in a low Station.

THE more becoming and admirable this Vertue is, the greater care is requi­red of us to preserve and keep it in all Conditions; but more particularly in a prosperous State, when the World smiles upon us, and fallacious Fortune attempts by Caresses and Flatteries to steal away [Page 187] our humble Hearts from us. Then we should use the greater Caution, because the danger of losing our selves is then just at hand. 'Tis no hard or uncommon thing, for People to carry themselves in an humble manner while their Conditi­on is low. The difficulty is, how to act with the same Mien when Honours and Riches increase. In such cases Peoples Minds are naturally apt to be puffed up, especially those who are of small Value, People of little Sense, and of less Good­ness. 'Tis very usual for such, when their Affairs begin to glitter, to be full of self­admiration, and to be carried away with Vanity. Nay, some are so weak, as to think it proper for them to affect State; tho' it sits very aukwardly, and ill upon them; is very unsuitable to such little things; and makes them as ridiculous, as Trappings of Gold do a Mule, or an Ass. If therefore our Fortunes grow, we must be sure to set the stricter Watch over our own Minds; we must presently pro­vide against all danger of a Flatus with­in, that may make our Brains giddy; and beware of every thing that may tempt us to put on a scornful Brow, or an imperious Temper. Indeed, the more God is pleased to multiply his Blessings upon us, the more humble we should be. [Page 188] And this I take to be the safe, infallible Rule to go by in such a case, still to lower our own Minds within, the more God exalts us without: For fear we should not be able to poise Affairs so, as to keep the Scales even enough, to make our Hearts the Over-balance to cast the one Scale, by sinking and being deprest, as these our external Acquisiti­ons rise in the other. To be the more Self-denying for living Great; to be the more Charitable, Beneficent, and Open­handed for being Wealthy; to be the more Cautious and Tender, for being Powerful; to be the more Devout and Holy, for being Prosperous; to be the more Innocent and Just, for having a plentiful Measure of God's Goodness; to be the more Condescending, for being High; to be the more Affable, Courte­ous, Obliging, Meek, Peaceable, and Ea­sie to be intreated, for having the more Advantages, the more Abilities and Op­portunities of doing those things which are Praise-worthy: These indeed are tru­ly Noble Expressions of a lowly Heart.