Humility the Saints Livery

Errata.

Page 8. line 7. . for ?. p. 15. l. 16. abhor for abhor. p. 22. l. 13. wear for were. p. 25. l. 20. Sun for Lunne. p. 31. l. 24. or for as Ibid. l. 26. put in, In () p. 44. l. 18. defends for respects. pag. 47. l. 13. in for to. p. 51. l. 9. name for man.

HVMILITIE, The SAINTS Liuerie. OR THE HABIT OF humility, the Grace of GRACES.

THe whole family of Mankind soiourning upon the face of this earth, may be differenced into two tribes; the servants of God, the God of heaven; and the servants of Satan, the God of this world; or as Saint John terms them in other names, the children of God, and the children of the Devil. These two, as they differ inwardly in their internal qualifications: so outwardly, by their external habit; as the servants of Great men by their liueries; or the children of Nobles by their apparel. Both these are implied by our Apostle in this Chapter: The one, under the Metaphor of putting off, (as intending some change of condition) in the 8 verse, Put off all these, anger, wrath, &c. The other, by Putting on, in this verse; Put on (as the elect of God, &c.) A new Master, a new livery; A new Father, a new garment: As Joseph changed his apparel when he came into the service of Pharaoh: And the prodigal son, had the best robe fetched forth and put upon him, after his return to his Father. This robe, for the matter of it, is made of that fine white linen which is the righteousness, or (as the Greek hath it) the righteousnesses of the Saints: both that innermost or in-side of Justification, and this outermost or outside of Sanctification, Put on as holy, saith our Text. This latter is white indeed for the ground; but otherwise parti-coloured, both for testification of more special love (like that of Joseph given him by his Father Jacob.) Put on as beloved; and also for more noble and notable distinction (as the Kings daughters of old were arrayed) Put on as the elect of God. All which was sung in a Parable, by that sweet singer of Israel, Psal. 45. 13. The Kings daughter is all glorious within; there's her Justification: her clothing is of wrought Gold; there's her Sanctification: with raiment of needle work, or as a former translation reads it, wrought about with diverse colors, there's her royal distinction. Her outward conversation being ennameld with so many virtues, as so many colors, and embroidered with so many graces, as so many flowers of needle-work. This is that garment, which our Apostle here exhorts his Colossians (and in them, us) to put on. The ground-work, for the general, is nothing but the pure distinguishing white of Sanctification: the diverse colors are the diverse graces expressed in the life of every true Christian: For there is neither Greek nor Jew, circumcision, nor uncircumcision, Barbarian, Scythian, bond free, but if he once come to be the adopted son of God, he must Put on (as the elect of God, holy, and beloved) bowels of mercy, gentleness, humbleness of mind, &c. But let him look that he put it on indeed, and not in show. For I must tell you; There is a subtle Weaver, called an Hypocrite, that weaues the spiders web, Job 8. 14. And a cunning Dyer called Dissimulation, that will counterfeit both the fashion, and the color, so near, that none but a judicious Artist, that hath his wits exercised to discern both good and evil, shall be able to assign the true difference: To take a Say of all the particulars in the Text, would require more time, than is permitted me at this present: I have therefore selected, as the middlemost, so the chiefest of the five, for my present examination, and your instruction: which if it be true, the rest cannot be counterfeit, if it be feigned, the rest cannot be true: Put on humbleness of mind, or Humility: Of which that we may speak distinctly, we purpose to do two things.

First, Distinguish it from all such things as are like it, from the choice of the word.

Secondly, Define it, or rather describe it from the full sense of the word.

For the distinction of it; Qui been distinguit, been docet; was the old rule; He that distinguishes well, teaches well. There are three things, if not in nature, yet in name, very like it, especially in the tongue, wherein the Apostle writ.

First, Abiection, (which the Greeks call 〈 in non-Latin alphabet 〉 ) an abject or base disposition of mind, (Stulta humilitas, a foolish humility, as the schools call it) whereby a man, either out of ignorance of his true worth, and abilities wherewith God hath enabled him, or out of a sottish carelessness, to improve them, or out of a degenerate timorousness to use them, lets the gifts, whether of nature or grace, rust in obscurity, and yet pretends for his excuse, this color of Humility. This is pusillanimitie, that vndervalues those endowments which he truly hath. To this purpose may that of the Psalmist be applied, Man being in honor (for any excellencies of nature or grace) & having no understanding (whether to know them or use them) is like to the beasts that perish: and that of Solomon: Wherefore is there a price in the hand of a fool, to get wisdom, and he hath no heart? either to know it, or use it. True Humility, is modest, but not base; Neither ignorant, nor slothful, nor timorous: Not ignorant; the latter part of the word comes from a root which signifies to be wise; humbly-wise, and wisely-humble: Not slothful, not timorous; as appears by the diligent and courageous managing of those employments, which it hath once undertaken. It is not either presumptuously too forward, or too modestly backward: The first occasion manifests, it wanted neither wit nor will; only it wanted a fair opportunity to set it self on work. The difference then between abjection and humility is this; that the latter arises from the knowledge of a man's imperfections; the former from the ignorance (for the most part) of his perfections.

Secondly, Humiliation, 〈 in non-Latin alphabet 〉 in the Greek: so I find the word used, James 1. 10. Let the rich (rejoice) 〈 in non-Latin alphabet 〉 , in his humiliation, in that he is made low, in that is humbled. Humiliation and humility, are near in sound, yet is there (at least sometime) a great deal of difference between an humble and an humbled man. For,

First, there may be humiliation, without humility; As in Pharaoh, God humbled him, and brought him on his knees, by ten several judgments, but could never make him truly humble: As in Ahab, He rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly: In so much, that God himself takes notice of it, Seest thou how Ahab humbleth himself? yet for all this was he not humble; for in the next Chapter, he will go up to Ramoth Gilead, though God say no. Thus a poor man, a sick man, &c. may be proud, nowithstanding his poverty and affliction; His stomach is broke, but not his heart; Humbled in body, not humble in mind. Still as envious, as malicious against men: still as stubborn and stiff-necked against God. Humiliation, without humility.

Secondly, there may be humility without humiliation; I mean, without the present sense of any cause of humiliation: Thus a rich and wealthy man, living in abundance of prosperity, may be humble. Thus David a King, in the midst of all his pleasures, still preserved his humility, both towards God and men: Certainly our blessed Savior was humble from his birth, before he had any cause of humiliation.

Thirdly, there may be humiliation with humility, and the one the cause of the other; and yet they differ in themselves, as heat from fire, or light from the Sun. That proud King of Babylon, after seven Winters had passed over his head, was humble as well as humbled, and Blessed the most High, and praised and honored him that liveth forever, &c. Hence it is, that one and the same word in Hebrew, signifies both affliction, the cause of humiliation, and humility, the effect or consequent of that affliction: As if this were the very end of humiliation, to work humility. For it is supposed, that affliction will break the strongest heart, and humble the loftiest stomach. Let patience have her perfect work, James 1. 4. What's that perfect work of patience? humility, wrought by the patient enduring of affliction. I but touch upon the application: Examine whether we be humble indeed, or only humbled. The hand and rod of God hath been upon thee, in thy goods, in thy good name, in thy servants, in thy children, in thy wife, in thy own person: Hath this made thee humble? hath it broken thy heart? made thee abhor thyself in dust and ashes? made thee pliant and flexible to the commands and disposition of God? Now humiliation hath had her perfect work. But if still as covetous, as ambitious, as luxurious, as obstinate as before; thou hast been humbled, but are not humble: and so, as that Father speaks of the Romans, Thou hast lost the profit of affliction; as being most miserable, and yet remaining most wicked.

Thirdly, Formal-humility; 〈 in non-Latin alphabet 〉 , in their phrase: The Apostle hath not the very word, yet hath he the substance of it in the former Chapter, in the last verse; which things (saith he) have ( 〈 in non-Latin alphabet 〉 ) a show of wisdom in humility; As there is a formal knowledge, Rom. 2. 20. and a formal Religion, 2 Tim. 3. 5. so is there a formal humility, which hath the color, but not the substance of true humility: And this for distinctions sake, is threefold.

First, Superstitious humility; of which the Apostle speaks, Col. 2. 18. 〈 in non-Latin alphabet 〉 ; Voluntary humility; or being a voluntary in humility, and worshipping of Angels, &c. There were some, that thought it too much pride, or presumption to go immediately to God in their prayers (as the Fathers observe upon the same place) and therefore, in a show of humility, would use the mediation and intercession of Angels: This the Apostle condemns as voluntary worship, and superstitious humility. It is the very ground of the Romanists, for the like practice, let them quit themselves as they can. It is not humility, but pride, to be humble, lower than our command? If the King should command a subject to come directly to his own person, and he should still use the mediation of some other, would he not judge his grace and favor contemned? God hath said, Call upon me in the time of trouble, and I will hear thee: Not to do as we are commanded, argues contempt, and that arises from pride. This overmuch modesty was taxed in King Ahaz, Isaiah 7. 11, 12, 13. The Lord spake unto Ahaz, saying, Ask thee a sign of the Lord thy God: ask it either in the depth, or in the height above: But Ahaz said, I will not ask, Why? neither will I tempt the Lord. What saith the Prophet of God to this? Hear ye now, O house of David: Is it a small thing for you to weary men, but will you weary my God also? or grieve men, but you will grieve my God also? as a former translation reads it. It is no less pride, not to ask, where God commands, than to ask where God forbids: Not to come to him when he calls, is as great an affront to his goodness, as to come to him when he drives us from him. No kind of will-worship is pleasing to God, let it be never so humble in outward show.

Secondly, Hypocriticall humility; hypocrisy is the Ape of all virtues, even pride it self puts on the cloak of humility, lest it might be vilified in its own clothes. This we may call proud humility; when a man humbles himself to fetch glory out of humility; Humble only in outward gestures and complements when God and his heart tells him he is inwardly proud & vainglorious. The Scribes and Pharisees did all to be seen of men, and yet made show as if they desired not to be seen. They prayed in the corners of the streets; Why in the streets? but that they desired to be seen; Why in the corners of the streets? but that they would make men believe they desired not to be seen. This was Absalom's humility; Absalom rose up early and stood beside the way of the gate, &c. And it was so that when any man came nigh to him, to do him obeisance, he put forth his hand, and took him and kissed him. Wherefore was Absalom thus humble? To purchase himself applause from the people, and so to steal the hearts of the men of Israel; and in the end to advance himself into his fathers Throne. That man of sin stiles himself seruum seruorum, a servant of servants, and by this very shadow of humility, exalts himself above all that is called God. He croucheth down, and humbleth himself, that the multitude of poor may fall into his strong paws, (as one renders that place, Psal. 10. 10.) Thus shall you have a man show himself affable, and courteous, and officious, even to admiration; Complement it to the ground, lay his hands under your feet, when his heart picks matter of vain-glory out of this abasement; because he hath made others believe he is very humble, when he is indeed, very proud. True humility never desires to show it self; because it intends to hide, not only other virtues, but aboueall it self: The difference briefly is but this. That true humility is like true balm, that still, in water, sinks to the bottom: The hypocritical or counterfeit, is like oil, ever swimming on the top, to be seen of men.

Thirdly, Artificial humility; which we call an humble pride: When a man either denies those gifts and abilities which he hath, or acknowledges those vices and infirmities which he hath not; with intent to get more credit by the contradiction of others. As for example; A man of good learning and great knowledge, will say, I have no learning, no knowledge: A rich man, I am poor: A beautiful person, I am deformed. This is nothing but pride masking under humility; For they desire others should cross them, and double their praises, so much more, as they have dispraised themselves. Which appears by this; that if a man should second them, in acknowledgement of the truth of those discommendations; and say, It is true, you are an ignorant person, ill favored, beggarly, &c. he should find them incensed, and perhaps enraged against him. This is to put away glory with one hand, and pull it to us with the other. As we may not arrogate those virtues which we have not; so nor deny those which we truly have. As we may not deny those vices which we have; so nor acknowledge those which we have not. Both these are injurious to God, and our selves. Solomon well to this purpose, The lip of excellency doth not become a fool, (simulation of good, doth not become a wicked man) much less doth lying beseem a worthy man; either in dissimulation of that good he hath, or simulation of that evil he hath not: True humility which concealeth virtues to conserve them in their purity; doth yet honestly and thankfully discover them, when either the glory of God, or profit of others, commands. That humility, which is preiudicious, either to verity or charity, is surely counterfeit and false. A man may not lie for the glory of God, much less for his own glory. If we can speak all kind of evil of our selves, and yet not endure that others should say the same of us; this is not humility, but pride and vain-glory; as that Father well observes. This argued the poor Publican was truly humble, in that he could hear the Pharisee vilifying of him, Not as this Publican; and was so far from being incensed, that he was more humbled, and did more auile himself, God be merciful to me a sinner. Whereas on the contrary, If thou canst speak 〈 in non-Latin alphabet 〉 , an Hyperbole of evils of thyself, yet art inwardly vexed that thou hast not an Hyperbolicall commendations from others, thou mockest thyself and the world, with a show of humility, when it is nothing else but an Artificial kind of pride. And so we have done with the first general part; the distinction of humility from things that were like it. Now follows,

Secondly, the definition of humility from the sense and signification of the word. I find diverse given by diverse Authors: First, that of S ^t . Bernard, It is a virtue whereby a man, from the true knowledge of himself, is vile in his own eyes. Another of a judicious Divine of our own, It is a virtue whereby a man thinks better of another than himself: A third of the Schools, It is a virtue whereby the mind is confirmed or strengthened, that it be not inordinately lifted up. The two first are plain, but not full: The last is full, but not plain. Give me leave from them all, and from the full sense of the word, to extract a more perfect, not Logical definition, but Theological description; that we may the better understand what it is.

And thus I propound it: Humility is a virtue of the mind or heart; whereby a man from the true knowledge of himself, submits himself to God or men, upon all just occasions. For the better understanding, let us take this whole, into several parts. They may be four;

First, The true working cause of it; that is, The true knowledge of himself; which knowledge is included in the latter part of the word, in the original, which comes from 〈 in non-Latin alphabet 〉 , to be wise; and expressed in our translation by the mind, humbleness of mind.

Secondly, The objects of it, which we make to be two, God or Men; implied at the least from the first part of the word ( 〈 in non-Latin alphabet 〉 ) humble or low, which is a word of relation, and imports something, in respect whereof, a thing is said to be low.

Thirdly, The degrees of it, which are answerable to the acceptations of the word mind or heart.

Fourthly, The kinds of it, which arise from the nature of the thing it self in the composition of the word; for Humility is a virtue, and so an habit, which acts and exercises it self diversely (as other virtues and habits do) according to the time and opportunity, and therefore I add in the last words, upon all just occasions. Of these in their order.

First, The true working cause of it, is the true knowledge of a man's self, and that not so much of his perfections, as of his wants and imperfections. The consideration of our perfections, makes us for the most part proud; Knowledge (in this very kind) puffeth up, swelling us beyond measure; unless Humility be laid on as a weight to keep us down. The search and inquiry, and upon that the knowledge of our defects, and our own manifold imperfections, whether natural, as any infirmity of body; or civil, as poverty, ignobilitie; or moral, as ignorance, unbelief, &c. together with that mass of corruption and sinfulness of nature, whether original or actual; makes us vile in our own eyes, and lowly in the eyes of God and men. This knowledge is an humbling knowledge; and like the Peacocks black legs, serves to pull down the train of our pride. This 〈 in non-Latin alphabet 〉 is the very Oracle of God, propounded as the first lesson to all them that desire to be humble. And therefore no marvel men be so proud and vainglorious: either they know not themselves, Nemo in sese tentat descendere, nemo; or else they only know their own perfections, wherein perhaps they excel others. One knows his learning, another his wit, a third his beauty, &c. and these they desire to know to a hairs breadth: They are such and such, and they know it, as we say; In the mean time, they neither know, nor desire to know, how sinful, (and so miserable) they are by nature: how much true and saving knowledge of God they want: how full of infidelity, pride, and all unnatural sins. Hereupon, they think, and say (as that Church of Laodicea) they are rich, and need nothing, &c. and know not that they are wretched and miserable, and poor, and blind, and naked. It is not possible therefore but an ignorant man, must be a proud man; as contrarily, it is not possible but a proud man, must be an ignorant man: for if he were wise, he would be humble. The more proud a man is, the less he knows himself, the more he knows himself, the more humble. An ignorant man, may be abject or base, but truly humble, he cannot be; for that arises from true knowledge.

Secondly, The Obiects come next to be considered, where about this grace or virtue is exercised. That is twofold, God, or Men.

First, God; The rule is, Micah 6. 8. Walk humbly with thy God. (For indeed humility is properly the subjection and submission of a man to God; for whose sake he humbles himself to man:) when a man hath seen himself, and is vile in his own eyes; then immediately he vilifies himself in the eyes of God. Now how doth Humility, or an humble man, behave himself towards God? Consider him,

First, In his immediate dealings with God; when either he speaks to God by prayer, or God to him, by his Word. When he speaks to God, besides his humble gesture of body, thus commonly he is affected; That he is so amazed with the Majesty of his God, that he either thinks himself very vile or very nothing. And thus he speaks; as Abraham, I have begun to speak unto my Lord, and I am but dust and ashes; or as Job, I abhor myself in dust and ashes: or with Agur, being to speak unto Ithiel and Veal, Surely I am more brutish than any man, and have not the understanding of a man. Thus that poor Publican stands afar off, and dare not so much as lift up his eyes to heaven, but strikes his breast, and says, God be merciful to me a sinner. That penitent prodigal, after he came to himself, (to the true knowledge of himself) cries out, I am not worthy to be called thy Son; make me as one of thy hired servants. Nothing belongs to us, but shame and confusion of face, says Daniel: Ezra good man, falls upon his knees, and spreads out his hands to the Lord his God, and says, O my God, I am ashamed, and blush to lift up my face to thee my God; for our iniquities are increased, &c. Thus doth he vilify and nullify himself, when he speaks to God. How is he affected when God speaks to him? According to the nature of the words, so his disposition varies. Doth he hear a thundering voice of Judgment? he quakes and trembles; When I heard (the judgments of God) my belly trembled, my lips shook at the voice, rottenness entered into my bones, and I trembled in myself that I might rest in the day of trouble, says that Prophet. So God himself conioines them; Isaiah 66. 2. To him will I look (saith the Lord) that is poor and of a contrite spirit, and trembleth at my word: Of good Josiah God testifies. Thy heart was tender, and thou hast humbled thyself before me, &c. Doth he hear a soft voice of some gracious promises? He melts into kindness; when God told David he would build him an house, and establish his Throne forever, Then went King David in, and sat before the Lord, and said; Who am I O Lord God, and what is my house that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord God: but thou hast spoken also of thy servants house for a great while to come, and is this the manner of man, O Lord God? Lastly, doth he hear any command from God, he presently yields obedience; God said unto Abraham, get thee out of thy own country, and from thy fathers house; And he obeyed, and went out, not knowing whither he went. It is enough to him, that God hath bid him go. Nay a harder task than this, was that of sacrificing his Son; Take thy only Son, Isaac, whom thou lovest, and go and sacrifice him, &c. And he makes no more scruple to go and do it, than if he had been bidden, to go and sacrifice a beast: What made him thus obedient? His humility, I am but dust and ashes. Thus then an humble man demeanes himself in his dealings with God.

2. In his diverse conditions of life, how is he then? In affliction none more patient; either he is like a sheep dumb before the shearer, so opens he not his mouth; I held my peace and said nothing, for it was thy doing; or else thus he speaks, It is the Lord, let him do what seems good in his own eyes, or I will bear the wrath of the Lord because I have sinned against him. In prosperity, none more thankful; O God of my Fathers, I am not worthy of the least of all thy mercies, and of all the truth, which thou hast shown unto thy servant: for with my staff I passed over this Jordan, and now I am become two bands, says holy and humble Jacob. Thou tookest David thy servant from the sheepefolds as he was following the ewes great with young, thou tookest him, that he might feed Jacob thy people, and Israel thine inheritance; says David, sitting on the Throne of Majesty. True Humility is not ashamed to remember and acknowledge with all thankfulness, the mean beginnings, from which God hath raised it, to the height of wealth and honor. Those that race out the records and memory of their poor parentage, or small and base beginnings in the world; are no less proud, than shamelessely unthankful. And thus an humble man doth, or at least ought, to demean himself to God.

Secondly, To men: Here he hath a double use of his humility. In opinion, in practice.

First, in opinion and valuation of himself. The rule of his judgment is that of the Apostle, In humbleness of mind, let every man think another better than himself; For though he be not fallen out with himself, yet no man rates his worth at a lower price; He accounts it safest to judge ill (where he best knows, and may be best bold) of himself; And if he be made a prizer, he values himself lowest. Thus Paul of himself, I am the Chief of sinners; If others be bad, I am worst: I am the least of the Apostles, not worthy to be called an Apostle; even to me less than the least of all Saints; If others be good, I am the least amongst them. Thus that prodigal, I am not worthy to be called a son; much less to be a son: I am not worthy to be a servant, not an hired servant; make me but (as) one of them, as the least of them; for I am less than the least, and worse than the worst. And this censure is not feigned, but real and hearty; not out of modesty, but from the simplicity of his judgment. [Objection.] But here may some man say, shall David think himself worse than Saul? Simon Peter himself worse than Simon Magus? Is not the Righteous better than his neighbor? Doth not he then belie himself, and disparage the Spirit of God, that thinks himself worse than his unrighteous neighbor? I answer,

[Solution.] First, with the Schoolman well: There are two things considerable in every man; That which is God's gift, and that pertains to some perfection: and that which is a man's own, and that is some defect or imperfection: The humble man considering some perfection in another, which is God's, and some imperfection in himself, which is his own; may, without either falsehood or disparagement, think himself, in this point of the comparison, worser than another.

Secondly, an humble man is a charitable man: and thus he reasons out of charity; I see and observe (as we easily observe) another's weakness, and infirmities; I know not what secret perfections he hath: On the other side, the world sees my goodness, or degrees of perfections; but it sees not (for I have wit enough to hide) my weaknesses, and secret imperfections; Out of this opinion of some secret good in another, and knowledge of some secret evil in himself; he may and doth, without breach either of charity or verity, think another better than himself; himself worser than another.

Lastly, There are diverse circumstances, which make a sin greater in one man than another; whether a sin of the same kind, or of several natures and degrees. First, of the same kind; As in that sin of our first parents; Hers was greatest in one respect, Adams in another. Take another example; Three men commit one and the same sin, suppose it be fornication or adultery; Let these three be, Zimri, Eli's sons, and David, Zimries was greatest in one respect, because with contempt, and in the face of authority: Eli's sons greatest in other respects; of their persons, as Priests, and therefore should have had more holiness; of the place, at the door of the Tabernacle, and might have required more reverence. David's greatest in other; as a King, and therefore more exemplary; as a Prophet, and so against greater knowledge; as advanced from mean beginnings, and so against more goodness and mercy, as Nathan tells him. So everyone of these considering the particular circumstances of their sin, may truly say, I am the chief of sinners. Thus in sins of different degrees; suppose these to be, idolatry, and adultery: the idolatry in an Heathen, the adultery in a Christian. Compare the sins together, idolatry is greater than adultery; as being against God, more immediately; Compare the sinners together, as the Heathen is idolatrous out of ignorance; the Christian is adulterous out of knowledge and against conscience; and there is no question, but idolatry in an Heathen, is a lesser sin, than adultery in a Christian; And so the Christian may truly think and say, that the Heathen is better than himself: still, the more circumstances of aggravation concur, the greater is the sin; and the viler the repenting sinner seems in his own judgment. Let no man therefore stand upon his comparisons, I am as good a man as thou: much less upon his disparisons, as that Pharisee, I am not as other men, nor as this Publican. Thou art not indeed, O Pharisee, as other men, nor as that Publican, for thou art worse; even for this thou art worse, because thou thinkest, and sayest thou art better. A proud Pharisee, is worse than an humble Publican. I conclude it then; A truly humble man doth, and may justly, think all others better than himself. That for his opinion.

2. In practice, his humility is correspondent to his opinion: And here he follows a double rule for his direction. In general one, in one particular another.

1. In his general carriage, The rule is, Be not high minded, but condescend to them of low estate, Rom, 12. 16. or as a former translation reads it, Make yourselves equal to them of the lower sort. That is, (as I conceive it) without affectation either of superiority above others, or singularity from others. The truly humble man, in the use of things indifferent, condescends to them of low estate. See it in three particulars.

1. In his words; as he speaks not 〈 in non-Latin alphabet 〉 , as S. Peter calls them, swelling words of vanity; above or beyond the capacity of ordinary men; so neither yet doth he speak words of humble sound; affecting a language of another tone or tune, than other men; to be thought more humble than other men; True humility desires as little to be heard, as seen. For the matter, there may be difference; for the manner, Loquendum vt vulgus: He speaks as other men; without affectation of humility, condescending to them of low estate.

Secondly, In his apparel; which is grave, and modest; neither vainly garish, nor sordidly sluttish: Neither want only lascivious, nor phantastically ridiculous: neither too much in, nor too much out of the fashion of the times and places where he lives. Decent without curiosity, without singularity.

This latter, as it cannot avoid the suspicion of pride, so it makes the persons and professions of them that affect it, to be ridiculous. Let the outside be grave, modest, chaste, proportioned to our callings and abilities: the inside lined with humility and humbleness of mind, as Saint Peter exhorts, & it matters not greatly what we were. The truly humble man condescends in this, to them of low estate.

Thirdly, In his company or society; he is indeed familiar with the best, but yet courteous, affable, of an amiable carriage unto all, without disdain or contempt of any. It was a speech of proud Sectaries, Stand further off, touch me not, I am holier than thou; And they were disdainful Pharisees that said, Why eateth your Master with Publicans and sinners? O man, who hath separated thee? or what hast thou that thou hast not received? 〈 in non-Latin alphabet 〉 , why dost thou vilify, or (as Tertullian renders the word significātly) why dost thou nullify thy brother? as if he were nothing worth, in comparison of thyself? Such were some of you: Such were all of you; We our selves (says humble Paul) were in times past, foolish, disobedient, deceived, serving diverse lusts and pleasures, &c. and therefore ought to show all meekness to all men. Who knows not that he that is a Saul today, may be a Paul tomorrow? To despise, and scorn the company of the men of the world, is not the way to win them. Therefore true humility condescends to them of low estate, if not to familiarity, yet to common courtesy. I conclude this part of his practice: Singularitie in any of these, in words, in apparel, in company, is to show our selves proud, whiles we desire to be thought humble.

Secondly, In one particular of Honor; The rule is, Rom. 12. 10. In honor preferring one another. Humility is apparent here, both in giving & taking.

First, In giving honor, ever preferring another before it self: and that,

First, In words; the humble man admires, and commends that in another; which he thinks not unworthily neglected in himself; yea better abilities in himself, are less magnified than meaner in another. Thus Gideon that valiant Champion, to the Ephraimites expostulating with him, said, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim, better than the vintage of Abiezer? yea more, verse. 3. What was I able to do in comparison of you? He had done all, and they nothing, yet he disparages himself, both in his abilities and performance. A proud and vainglorious man is ever elevating another's worth, to set a better gloss upon his own; I am not as other men, no adulterer, &c. nor as this Publican; I fast twice a week, pay tithes of all, &c.

2. In deeds; In matters of courtesy and complement, he reserves the meanest and lowest place for himself; giving others leave to take the way, the wall, and the highest seat, at feasts and in the Synagogues; Not out of complement, inwardly vexing and fretting at such as took it; hoping their modesty and good manners would have refused it; but in simplicity of judgment; as being content to go yet lower. Our Savior taxed the Scribes and Pharisees for the contrary; They love the uppermost rooms at feasts, and the chief seats in the Synagogues. Not that it is unlawful for a man in dignity to take the highest place; but they love it, said our Savior, that is, they affect it, with much contentment when they have it, and discontent when they miss it. The poor humble-Publican stood a far off, as thinking himself not worthy to come into the Temple; The Pharisee (it's likely) got him into the midst and chiefest place; where he might be most conspicuous to all eyes.

2. In taking honor, he still prefers another before himself, and sits still either to be offered, or neglected: In acceptation of places of public charge, and honor, his resolution is, Detur digniori, let the most worthy carry it. Sometimes he hides himself in his retired secrecy, (as Saul behind the stuff,) lest he should be found of preferments. When he is found, he sometimes denies, with disparagement of himself, as Moses, Send by him, by whom thou shouldest send; O my Lord, I am not eloquent, I am slow of speech, and slow of tongue; and Isaiah, I am a man of polluted lips, &c. When he condescends to accept, (as sometime necessity of living enforces him to put forth himself) he looks that the way be fair and honest; if not, he falls back again to his place of obscurity. This he doth not of any cunning to be more importuned, but out of that low estimation he sets upon himself, through a voluntary and meek dejectedness of himself. Thus it was of old, when the worthiest men hid themselves from the eminentest places in Church and Common-wealth. O times how are you altered! O Humility how art thou banished! I list not to parallel the times, they are old enough, let them speak for themselves. I conclude it, The proud, and vainglorious man is like the Marigold (a flower of no great good smell, as he of little deserts) which opens and shuts with the Sun; or like the Heliotropion, which no sooner sees the Lunne arise, but it lifts up the head, and all day long turns after it; and when the Sun is set, (the hope of preferment gone) hangs down the head as forlorn and desperate. The humble man, on the other side, is like the Lily, as Bernard; or rather like the sweet smelling Violet, which grows low to the ground, & hangs the head downwards; and besides, hides it self with its own leaves: And were it not, that the fragrant smell of his many virtues betrays him to the world, would choose to live and die in his self-contenting secrecy. Thus have we heard the full discourse upon the objects of humility; Now we must proceed to the third point.

3. The degrees of Humility. There are two words to express the true virtue of humility; this of the Apostle; ( 〈 in non-Latin alphabet 〉 ) humbleness of mind, and that of our Savior, ( 〈 in non-Latin alphabet 〉 ) lowliness of heart. Both which words, Mind, and Heart, have diverse acceptions in Scripture; three especially to our purpose; The understanding, the affection, the will. I instance not, the places are obvious. Accordingly, there are three degrees of humility, in this threefold subject. One in the understanding, another in the affections, a third in the will. That devout Father gave this light, at least for two of them, There is (saith he) a double humility; One bred of truth or verity, another formed and inflamed by charity; This in the affection, that other in knowledge or the understanding: I add a third in the will; see the difference in the particulars.

1. In the understanding; which arises from truth, or (as I said) the true knowledge of our selves; this makes us vile and humble in our own eyes. For if thou look into thyself (as that Father goes on) by the light of truth, without all dissimulation, and judge thyself without flattery, I doubt not but thou wilt be humbled in thine own eyes, and vilified by this knowledge of thyself: yet perhaps thou art not so far and so low humble, that thou couldest be content to be thus vile in the eyes of men. The proudest man living, if he would but look into that sink of corruption within, and take notice of his own sinfulness, could not choose but be humbled, at least while he thus beholds himself; yet would not for a world, the world should see or know how vile he is. And therefore it is that he plays the hypocrite, and puts on a cloak for his shame, as the Apostle speaks, lest his nakedness should appear. This is a degree, and the first degree of humility; yet is such as may be in an hypocrite, in a reprobate; even Judas thus saw and abhorred his own self, and therefore to hide it, went and hanged himself.

2. In the affections; If when truth hath thus shown thee to thyself, and thou art now humble and vile in thine own eyes; thou canst now be content (as far as lies in thee, and as discretion will suffer,) that there were a window in thy breast, (as one sometime wished) that all others should see thy inside, and know how vile thou art; and have the same opinion of thee, that thou hast of thyself, according to truth; this is a lower degree of true humility. I say as far as lies in thee, and discretion will suffer; For it is not at all times expedient, that others should know as much by us, as we know by our selves. And we are forbidden (as that Father ingeniously) both by the verity of charity, and charity of verity, to manifest that which may hurt him that knows it. But this humility consists in a readiness, and a contented disposition of the mind, to do it, when just occasion shall serve. And that is in two cases. First, when the glory of God is endangered by our silence and concealment, as in that business of Achan; when the whole host ••••• ed for a secret sin, and so the Justice of God might have been questioned; Now, Confess and give glory to God, says Joshua.

Secondly, when the good of others may be procured, either their repentance hastened, or their faith strengthened, or the like; Thus the Apostle Paul reckons up and records his former wicked life, that he being a Persecuter & a blasphemer, &c. yet was received to mercy. Some man might say, Why doth Paul thus lay open his own nakedness? Who commands him to vilify himself? I answer, charity commanded him; to encourage others to repentance, upon his example of mercy: For this cause I was received to mercy, that Christ Jesus might show in me, all longsuffering, for a pattern to them which should believe, &c. Except but these two cases, and that old rule of nature is of use, No man is bound to betray himself. Yea, the same charity that teacheth us to cover a multitude of sins in others, commands us to cover as many in our selves. It is then the disposition of the mind, wherein this degree of humility, for the most part consists; to be contented to be yet more vile; and when either of those fore-named cases comes in our way, actually to vilify our selves, by shaming & humbling of our selves. They whose hearts are thoroughly broken, think not much the world should know them vile; but when need is, are the first proclaimers of their own shame. This is sound and true humility indeed, and that which distinguishes it from counterfeit and hypocritical. See but the difference in Saul and David: Long it was ere Saul could be wrought to see, at least to acknowledge, his own vileness, though but to Samuel in private; At last he confesses, I have sinned; but mark how jealous he is of his credit in public, Yet honor me before the people. David on the other side, presently sees his sin, and confesses to Nathan, I have sinned; But mark the second degree of humility, (as if he said now, as once to Micol, I will yet be more vile:) He hath recorded and registered his sin and his shame to all succeeding generations in that 51. Psalm. Those then, that can privately see and acknowledge their own vileness, and yet are tender over their reputation in public, (where there is just occasion offered to auile themselves) and seek base and ungodly shifts to preserve it, are not yet so humble as they should be: wanting the second degree of humility.

3. In the will. And this is informed and inflamed by true charity; when notwithstanding a man hath attained to great degrees of perfection, yet he humbles himself before God and men; This degree (I confess) was perfectly eminent in none but our blessed Savior; yet is it propounded to us as the pattern and copy of our imitation, Learn of me, for I am lowly in heart. There was in him no vileness of sin, which might make him thus lowly in his own eyes, or contented thus to be reputed by others. There was in him, the fullness of all perfection; In him the fullness of the God-head dwelt bodily: Being in the form of God, he thought it no robbery to be equal with God; yet he made himself of no reputation, and took upon him the shape of a servant; He humbled himself: saith the Apostle. This he did, not out of necessity (I mean necessity of imperfections) but voluntarily; not out of the judgment of any imperfections, but in the most exquisite knowledge of most absolute perfections. Not as thou, and I (saith that Father) find our selves in the disquisition of truth, worthy of shame and contempt, worthy of extremity and inferiority, worthy of punishment and stripes: not so he: All which yet he suffered, and took experience off, because he would, not because he ought; as being humble with that humility which the heart or will persuaded, not that which the discussion of truth enforced. This latter is a good kind, and degree of humility, but yet but shallow. It is a comely thing to see a sinner humble; but more to see an innocent. In him that hath sinned, (as we have all done) although humility deserve approbation; yet not admiration; There is good cause why he should be humble. But if any man keep innocence (as he did) and join to it humility, (as he also did) doth he not seem to possess a double ornament of his soul? says the same Father. No man living ever could attain to this degree in absolute perfection. Yet have they labored after it. Paul could say of himself, I know nothing by myself: he was a man eleuated into the third heaven; a man of as rare and high perfections, as ever the world yielded; yet was he humble; I have made myself servant unto all, though free from all, &c. The righteous is better than his neighbor; in Justification, in eminent degrees of Sanctification; he knows he is thus better, and yet he is, or must be humble. This we must labor for; to be humble upon the knowledge of our perfections. As the good ear of corn, the fuller it is, the lower it hangs the head; or as a vessel cast into the sea, the more it fills, the deeper it sinks under water. And this is the bottom of humility; and the very next degree to the highest exaltation. Now come we to the last part, which is,

4. The Kinds of Humility. Not that there are properly diverse kinds of one simple virtue; but that according to the diverse acts and occasions of the use of it, it finds diverse considerations, and so admits for distinctions sake, diverse names. These are distinguished according to the three circumstances of an action, before, in, and after; In the beginning, proceeding, conclusion. In the beginning as before the undertaking, it is called praeposed, or fore-humility. In the doing, it is called opposed, or mid-humility. The conclusion it is called imposed, or after-humility. This distinction I find in that ingenuous Saint Augustine, and devout Saint Bernard by way of imitation of him, (as I conceive.) Follow the particulars.

1. Praeposed, or Fore-humility, in respect of the right intention at which we aim in all our actions; that is, the glory of God; not our own glory: Whatsoever ye do, do all to the glory of God. Let your light so shine before men, &c. that they may glorify your Father which is in heaven. I seek not my own glory; but his that sent me, said our Savior. The glory of God is the Butt, the mark, the very white, at which we must level all the arrows of our intentions, when we go about any action; If we set up any other mark, our own glory or applause of the world, we have lost the goodness of our work, by the badness of our intention. That was the very end wherefore God made the world, his own glory: It is the very end of his giving us all our abilities, to glorify him the giver. It is that which alone he reserves to himself: My glory will I not give to another. He gives Being to all things; Life to many, Sense to others, Reason to men and Angels; Riches to some, Honor to others, Wisdom to others; only his Glory will he not give to any others. Joseph is trusted with all Potiphar's goods, not his wife, she is his own peculiar. Glory is (that I may so say) the beloved Spouse of God, in the enjoying whereof he is a jealous God, admitting no corriuall, in heaven or earth. To look upon this glory of God, and to lust after it, is to commit spiritual adultery with it in our heart: and how shall we not provoke his jealousy, instead of pleasing him? Therefore there is required this Fore-humility in undertaking any action, which must aim at the glory of God, without glancing of the eye at our own glory; otherwise the pride of our intention, shall mar the goodness of the best action.

2. Opposed or Mid-humility; which is opposed against self confidence in the proceeding of the action; The intention may be good, yet presumption upon our own strength, lays all the honor of it in the dust. This was wanting in that confident resolution of Saint Peter, Though all men forsake thee, yet not I: upon this very ground, he went into the high Priests Hall: perhaps (thought he) nobody will take notice of me; or if they do, I know what is my own strength, I am resolved, not to deny my Master, what ere come of it. Hereupon he fell so foully, so shamefully. Thus did those Israelites in their war undertaken against the Beniaminites: up they go, in confidence of their own multitude, and goodness of their cause, and therefore make no question of the victory: God will let them know, it is neither the cause nor the number, that can carry it, when the ground is, a presumptuous pride. Twice therefore are they smitten down before the lesser and the worser side; and when they had with tears humbled themselves, at the third time they go away with victory. It is God that gives the will and the deed. Who ever be the agent, the ability is from God, and must be so acknowledged. Humility it is, that must remember that of the Psalmist, I will go forth in the strength of the Lord God, and make mention of thy righteousness only. I will not trust in my bow, it is not my sword that shall help me, &c.

3. Imposed or After-humility; which is imposed as a weight, upon the conclusion of the action: lest our hearts be lifted up with pride and vain-glory for that we have done. And who feels not his heart itching with the titillation of vain-glory, after the best actions? If Humility be not at hand, to suppress the thoughts of pride, totum de manu extorquet superbia, pride runs away with all the goodness of the action. Humility therefore hath the name from humus the earth, or ground; Either because it lays a man flat on the ground, and so no wind of vain-glory can stir him, (for high trees and houses are most shaken with the wind:) or because it is like the earth (the most ponderous of all elements) the most weighty and heaviest of all virtues; and makes a man stand like the earth, immoneable of all the winds without. To this purpose S. Gregory well, That soul, whom that heavy & ponderous Spirit of Christ, doth not fill, is carried about with diverse (vain) cogitations. Vnles humility go before, & humility attend, and humility follow, our best actions are made a prey to pride. To illustrate this a little by the contrary: Pride is a strange vice; In the birth, in the opposition, in the operation. In the birth, it is a weed that will grow out of any ground; (like missletoe that will grow upon any tree) but for the most part from the best. No man is proud of his imperfections; They are monsters that glory in their shame. The greater perfection, the fitter ground for pride. It will spring from any virtue, even out of humility it self. A man may be proud, because he hath been humble. In the opposition, it is a catholic enemy to all virtues. Other vices destroy only their contraries; covetousness expels liberality; drunkenness, sobriety; incontinence, chastity. Pride is a worm that eats out the heart of any virtue; If a man have chastity, charity, sobriety, &c. he may be proud of them: If he be, he loses the grace and glory of them all. In the operations, it is no less dangerous, as being most insinuatiue, most importunate. A subtle insinuating vice, that once crept into heaven it self, after that into Paradise; and never since could be kept out of the best heart. Like air in all bodies; it will have a being in every soul; and creeps into every action, either in the beginning, proceeding, or conclusion. As it is in other vessels; we may empty them of earth or water; and when they are out, keep them out. Air it is both impossible to get out, or keep out. It will thorough the most solid body; The hardest stones have pores, which invisibly let it in. So is it in these vessels of our souls. Grosser sins we may (by the grace of God) drive out, and keep out; as lust, covetousness, drunkenness, &c. Pride it is impossible (so long as our hearts are in part empty of solid graces) either to get out, or being out, to keep it out; so subtle and insinuating a vice it is. It is no less importunate. One or two repulses will not put it out of countenance; we are overcome many times by it, (as that man by his neighbor) 〈 in non-Latin alphabet 〉 , for its importunity, or (as the word is) for the impudency. If we deny the entertainment of it in the beginning, it will urge us in the proceeding; if there it be repulsed, it asks for a room in the conclusion. When Abraham offered his sacrifice, and had laid it ready for the fire of God, The fowls came down upon the carkeises, and Abraham drove them away. These fowls are the thoughts of pride, that will, in one place or other, be seizing upon our best works; Humility must be the Abraham, to drive them away. Our Savior call pride, The leaven of the Scribes and Pharisees. And it is like that leaven, which a women took, and hid in three pecks of meal, till all was leavened. This woman may (morally) be the Devil, the leaven is pride, the three pecks of meal are the three circumstances of an action, before, in, and after. No sooner do we begin to grind, or put out our meal, but the Devil begins to lay leaven, till all our three pecks (if it be possible) be leavened; and so soured, that it is distasteful to the palate of God. In a wicked man, he lays leaven in all three: He will try, once, and again, and the third time, to do the like in the best man. It was the first sin even of the Devils themselves. And the first or chief of the Devils is called Beelzebub, the Master or Prince of flies. The first sin is like the first Devil, a Beelzebub, a Prince of flies. All temptations are flies, that light often upon the same soul, though often driven away. But pride is a Prince of flies; none so importunate as it self. Beat it off in the beginning, it will light again in the middle; beat it off there, it will light upon the conclusion; And in one place or other, it shall go very hard, but that Prince of flies, will flyblow our best actions, so to taint them, and make them unpleasing to God. Answerably, there is use of a three-fold Humility, that we may neither begin it with aim at our own glory, nor proceed in confidence of our own strength, nor conclude with arrogating the least glory to our selves. Hence it may be it was, that the Psalmist doubles, yea trebles, his words. Not to us, O Lord, not to us, but to thy Name give the glory: for thy mercy, and for thy truths sake. Feeling some thought of pride, (like some fly) alighting upon his soul; he beats it away with a Not to us, O Lord; When it will the second time be lighting, he beats it off again, Not to us: when the third time, he kills it dead, with the next words, But to thy Name give the glory, for thy mercy, and for thy truths sake. This is the exercise of that threefold Humility, opposed to a threefold pride. If in any of these we fail, our best actions are so far tainted: and we have no remedy but to supply that defect, with doubling our After-humility: that as pride grows out of humility; so humility may grow out of pride. Thus did Saint Peter make amends for his confidence, He went out and wept bitterly. Thus did those Israelites, they came up to the house of God, and wept, and sat there before the Lord, and fasted that day until Eeuen. Hezekiah's heart was lifted up; notwithstanding Hezekiah humbled himself for the pride of his heart, or after his heart was lifted up. Satan (that great Master of flies) provoked David (to vain-glory) to number the people, But David was twice so much more humbled after, and said unto God, I have sinned greatly, because I have done this thing. I have done very foolishly. To conclude this point; As that heathen Captain Epaminondas, finding himself lifted up in the day of his public Triumph, the next day went drooping and hanging down the head; and being asked what was the reason of that dejection; answered, Yesterday I felt myself transported with vain-glory, therefore I chastise myself for it today: So is it with every truly humble man; if he have not the Fore-humility, to suppress the thoughts of pride; nor the Mid-humility, to banish all self-confidence; he doubles his After-humility: making pride it self serve to humble him the more. And thus we have (as I conceive it) the full discourse and Doctrine of Humility: In the cause, in the objects, in the degrees, in the kinds. Nothing remains, but a more particular Application to our selves. It serves for a double use.

1. For a manifest Conuiction of the pride of our times. If this be true humility, where shall we find the truly humble man? Pride hath budded, said the Prophet of his times. In ours, it hath blossomed, and bore ripe fruit. The pride of many testifies to their faces (as another Prophet speaks) that they never knew what it is to be humble. He that runs may read it, in their eyes, in their words, in their gestures, in apparel; in their whole carriage to men, to God. There is a generation of men (as Agur speaks) O how lofty are their eyes: and their eyelids are lifted up? How skornefully do they look down (if look down) upon meaner than themselves? How do they ( 〈 in non-Latin alphabet 〉 ) overlook and (despicere) look down as from aloft, upon their inferiors? Their words, how big? how swelling? how peremptory? with a Syrra, and, What fellow is this? as he in Syracides. How vainly and garishly (popingaye-like) are our men and women attired? without gravity, modesty, chastity; almost to confusion of sexes. Where's the man, that in opinion, thinks every man, or almost any man, better than himself? that thinks not himself better than any man, with, a non sum sicut, I am not as other men? It is no great humility for a man to submit himself to his superior: (yet I would even that were safe and entire;) that is true humility (and as rare as true) which condescends to his inferior: making himself equal to them of low estate. As for preferring one another in honor; or in giving honor one to go before another; The world and the word is changed, as if the Apostle had said, In taking honor, go one before another. If either friends, or flattery, or money will do it, the ambitious man will not sit out, nor come behind. If once he be mounted, he knows no man, not himself. But I would this were all; that yet God himself might be acknowledged as superior: that men would humble themselves to walk with their God. When they are to speak to God, how stiffly, how unreverantly; as if they had no joints: or were too good or too great, to fall down and kneel before the Lord our maker. When God speaks to them; how self-conceited, how censorious, how ready to question, and condemn the very wisdom of God, for folly? Foolishness of Preaching. How immorigerous and obstinate to the commands of God? We will not have this man reign over us. Let God threaten, they tremble not; Let him promise, they melt not; Let him say what he will, they will do what they list. What's this but Luciferian pride? not only desiring to be equal with, but exalting themselves above all that is called God. God says, I will have my will done. And I mine, says the proud man. Here they are equal. But God will have his will done, only with reason: The proud man will have his against all reason; There's his superexaltation of him, above all that is called God. In time of affliction, crosses, sickness, losses, &c. how querulous? how contemptuously murmuring, as if too good to be stricken? In prosperity how insolently forgetful, how unnaturally unthankful? I cease any further complaint, and labor what I can to amend it.

2. For exhortation, to put on humbleness of mind: The Scriptures are frequent in this, Learn of me, for I am meek and lowly in heart, saith our Savior. I beseech you that ye walk worthy of the vocation wherewith you are called, (saith our Apostle to his Ephesians.) How worthy? With all lowliness & meekness, &c. Fulfill my joy, that ye be like minded, &c. Let nothing be done through strife or vain-glory, but in lowliness of mind, let each esteem others better than themselves; saith the Apostle to his Philippians. Decke yourselves inwardly with lowliness of mind, saith Saint Peter. The excellency of the grace pleads strongly for its own entertainment: Yet the better to set an edge upon the exhortation, we will consider two things, the Motiues and the Means.

1. The motives to persuade the admission of the exhortation: They are diverse in themselves; all reducible to this head of Necessity; The continual use that we have of this virtue, is argument sufficient to win our affection; See it in the particulars.

1. In getting anything which we want: Humility is the Israel to prevail with God. God resists the proud, and gives grace to the humble. That proud Pharisee that went to God in a self-conceited righteousness, came away vniustified. Who regards a proud beggar? He hath filled the hungry with good things, the rich he hath sent away empty. He hath regarded the lowliness of his handmaiden. Rivers do not ascend the mountains; but run in the lowly valleys. Do we want grace for this life, or glory for that to come? He that humbleth himself, shall be exalted. Glory; both temporal and eternal, is the shadow of virtue. And as a shadow, it flies them that follow it, and follows them that fly it. The only way to catch our shadow is to fall down upon it. Humility is the way to glory.

2. In keeping that which we have gotten: He that exalts himself shall be brought low. If a man be ascended into the pinnacle of honor; the way to keep it, is to be humble; Pride goes before the fall: A fall follows pride. He hath scattered the proud in the imaginations of their hearts. God infatuates the proud man in his conceited wisdom; as Achitophel, sometime the Oracle of David, afterwards the Matchiauell of Absalom. Much learning (if humility moderate not) makes some men mad. The way to lose anything, endowment, or preferment, is to be proud of it. This was it that cast Satan like lightning from heaven; and made the Devil to be a Devil, as a Father speaks.

3. In learning that whereof we are ignorant: Humility opens that door which pride shuts up. A prejudicate opinion, bars up the understanding; Intus existens prohibit alienum. Like muddy water in a vessel, that causes the most precious liquor to run over. Seest thou a man wise in his own conceit? there is more hope of a fool than of him. Humble ignorance is more capable of wisdom, than conceited knowledge: He is not wise, nor ever will be, till he be more humble. Both moral and divine wisdom, hates to lodge in a proud breast. The meek will he guide in judgment, and the week will he teach his way. And meekness and humility, are Virtutes collactaneae, as Bernard calls them; Like two nurse children, that suck both one milk, a pair of twin-sisters, never asunder. If you come hither (to this school of Christ) with the fullness of your own Reason, or the proud resolutions of your own Wills; never look to learn any of the mysteries of God. You will fall to disputings, and cauillings, and exceptings against the simplicity of the truth. Oportet discentem credere; A learner must believe, not dispute. Not like Nicodemus, with his quares, How can these things be? How can a man be borne again? &c. But as that young Disciple Samuel, Speak Lord, for thy servant heareth; with an humble preparatiō of the understanding; And as those people of Israel sometime to Moses. All the words which the Lord hath said, will we do; with an humble subjection of the will. The secret of the Lord is with them that (thus) fear him, and he will show them his Covenant, &c.

4. As agarment; (that we may look upon the Metaphor of the Text) 〈 in non-Latin alphabet 〉 , put it on, as you put on a garment. Humility is the garment of the soul; and the uses are alike.

1. Monumentum, as a note of distinction, of callings, conditions, professions; Such are the liueries of servants, and the robes of Nobility. Humility is the robe of all the sons of God; The distinguishing character of a true Christian: Put on (as the elect of God, holy, and beloved) humbleness of mind. It is the sign and evidence of our election, sanctification, and of the love and favor of God. Would we prove any of these to our selves, to others? Bring forth the robe of Humility, true and unfeigned Humility. Walk worthy of the calling wherewith you are called; with all lawlinesse, saith our Apostle. This is the character of our calling, of our most holy profession. As contrarily, pride is the character of the Devil, as a Father speaks.

2. Munimentum, as a defense (so is a garment) against outward annoyances, of wind, rain, cold, heat, &c. Such is the office and use of humility, it defends both us and our other virtues: us it defends; put on humility, humbleness of mind, and no rain of scandal, no storm of injury, no tempest of affliction can hurt us. Learn humility, And ye shall find rest to your souls, saith our Savior. Rest and peace, in the injuries of men, in the afflictions of God. Our other virtues it respects no less; We may call it the Defender of the Faith, keeping it from running into presumption. It is that which preserves all graces in their purity, in their perfection; from being made a prey to pride. It is therefore set in the midst of these graces in the Text; as the heart in the body, as the Sun amongst the Planets, as sending heat and vigor into them all. There is no bowels of mercy, no true gentleness (or goodness) no true meekness, or longsuffering, without humility. If all the graces of God be precious Pearls, humility is the riband or string that ties them all together. The Apostle Saint Peter hath a word significant to this purpose; Decke yourselves inwardly with humbleness of mind. The word is 〈 in non-Latin alphabet 〉 , which comes of 〈 in non-Latin alphabet 〉 a knot; and signifies alligare, to tie or bind together; To this end (I think) because, if all the graces of God, be not tied together by humility, they are like loose pearls upon a string, that drop off one after another; and by tying of a knot, are all preserved safe. Humility is in this, like Charity, in the fourteenth verse, Vinculum perfectionis, the bond of perfections.

3. Ornamentum, as an Ornament; (such also is the use of some garments.) Humility is that which gives comeliness in the eyes of God and men. Behold how good and comely a thing it is, to see an honorable, learned, wise, rich man; humble! Yea how comely is humility in poverty, in ignobility. Contrarily, how ugly and unseemly is pride, on the back of honor, on the head of learning, on the face of beauty. The proud man cannot endure, to behold his own garment on another's back: He cries shame of his own deformity, in another's person. Pride it self thinks pride an unbeseeming habit. Thus it is in the eyes of men: Humility is admired by them that want it; by them that care not to wear it. So is it amiable in the eyes of God; and that which makes both our persons and our graces graceful. It is humility (next to Faith) that finds favor with God. He hath beheld the lowliness of his handmaiden. Would we either do or suffer anything, to have it acceptable with God? be humble. Let me apply that which the Apostle speaks of Charity; to the gracing of this grace of Humility, (that it may find favor in the hearts of men:) If I had all knowledge, & had not humility, I am nothing. If I had all faith, and had not humility, I am nothing. The Apostle in the fourteenth verse of this Chapter, charges, above all these to put on charity; yet I say, If I had all charity; If I bestow all my goods to feed the poor, and had not humility, I am nothing. They give alms to be seen of men, verily I say unto you, they have their reward. Lastly, If I give my body to be burned (for God,) and had not Humility, it profiteth me nothing. Humility then is the ornament of a Christian, and of all Christian graces. That word of Saint Peter before in part explained, hath yet a more full exposition; 〈 in non-Latin alphabet 〉 ; signifies innodare (say some,) to tie knots, as delicate and curious women use to do of ribands, to adorn their heads or bodies: As if humility were the knot of every virtue, and the ornament of every grace. When we have done any good thing, or expressed any virtue, to God or men, tie a knot of humility upon it, to give it grace and beauty, in the eyes both of God and men. I conclude all: Be persuaded now upon these grounds to Put on humbleness of mind. Put on (as the elect of God, holy and beloved) bowels of mercies, gentleness, meekness, longsuffering; but above all those, Put on humbleness of mind, the very Grace of Graces, and the Ornament of Ornaments.

2. The Means how to work humility upon our souls. We know why we should put it on; we would as gladly know how to procure it. Amongst other directions, consider these,

1. True knowledge of our selves (as I said before:) dwell at home, turn our eyes inward, take our own hearts to task; Look not on the imperfections of others, but on our own. If a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Where the Apostle makes the very possibility of being tempted an argument of meekness. How much more should the consideration of our own infirmities, make us meek to others, and humble to our selves?

2: The observation of other men's perfections, wherein we come short of them. The Apostle having exhorted, in humbleness of mind to esteem others better than our selves, adds this as the means, Look not every man on his own things, but every man also on the things of others. If we will needs be looking abroad, look upon the best objects; look upon others perfections, not their imperfections. That proud Pharisee looked upon himself, and upon others; but misplaced his eyes in the particular object: He looks at his own perfections, his fastings, and tithing his (at least conceited) chastity, no adulterer; equity, no extortioner, &c. he looks at other men's sins; not such and such, as other men; nor as this Publican: He considers not the Publicans humility, contrition, confession, supplication. Thou art wiser than another, perhaps not so honest. Thou hast more knowledge, another hath more devotion. Thou hast a stronger faith, another more love. Thou hast more temperance, another more patience, and so of the rest.

3. The example of Christ our Master, who hath set himself for the inimitable copy of our humility, Learn of me, for I am lowly in heart. Look upon him, and be ashamed to be other than humble. Our Apostle hath propounded this pattern in the next verse, as the means to work in us forbearance and forgiveness of others wrongs, Even as Christ forgave you, so also do ye. I doubt not but he intended it for the other virtues. Put on bowels of mercy, as Christ toward you. Put on gentleness, as Christ: put on humbleness of mind, as Christ. But more plainly in that other place, In humbleness of mind, let everyone esteem others better than himself? How? Let the same mind be in you, that was in Christ, &c. Me thinks I see here, Jacob's ladder reaching from heaven to earth, and the Son of God descending from the top to the bottom; I only point at the several steps.

1. In his Incarnation, there it began; that he being in the form of God, took upon him the shape of a servant. And what servant? Not of an Angel, Heb. 2. 16. He took not on him the nature of Angels; but he took on him the seed of Abraham; He was found in fashion as a man; poor, miserable, sinful man; even this deserves admiration.

2. In his birth, both in respect of his parents, and of the place. If he would become man, why not of the best and most noble? Why not of Kings and Princes? Mary a poor Virgin was his Mother; her poor offering shows her poverty; two Turtles, not a Lamb; it seems she was not worth it. Joseph, a poor Carpenter, was his (supposed) Father; The Jews could upbraid him with his Fathers profession, Is not this the Carpenters Son? For the place; not at Jerusalem the Metropolis, but in Bethlehem, the least of the Cities of Judah; In Bethlehem, not in a palace, but the meanest house of a City, an Inn; In an Inn, not in the best room; but the basest, in a stable. O humble Savior, whither wilt thou descend?

3. In his life, his private life, before he came to show himself to the world. His subjection to his parents, to his fathers profession (as is probable) He went with them, and was obedient unto them. Here might we see the great Maker of heaven and earth, hewing of sticks, and making of poor cottages: and that for others, not for himself, For the Son of Man, the Son of God, had not where to rest his head. In his public manifestation of himself, he manifested his humility; In his Ministers, in his miracles. In the choice of his Apostles, some of them poor illiterate fishermen; Matthew a Publican; a name odious to the Jews, and ever coupled with sinners, Publicans and sinners. What a train was this for the Lord of Lord's and King of Kings? In his miracles; Most of them were done in obscure villages, few at Jerusalem; Most of them upon obscure and mean persons, that could neither reward him, nor honor him with their praises; who would believe them? But which is more, most of them with charge of silence, See thou tell no man; True humility indeed.

4. In his death, (that we may come to the bottom of his Humility.) He humbled himself; that he did much, in his Incarnation, in his birth, in his life: He humbled himself to death; that's a degree lower, Even to the death of the Cross; that cursed, cruel, shameful death of the Cross. Hearken, ô heavens, and be amazed, ô earth; Hearken, ô Angels, and be amazed, ô sons of men. Hearken, ô dust and ashes, and blush at thyself, for thy pride; Let me but imitate that gradation of the Orator; It was much for the Son of God to be bound; and yet he humbled himself to be bound, They bound him. It was more for the Son of God to be beaten; and yet he humbled himself to be scourged, Pilate scourged him. It was most of all, for the Son of God to be slain; and yet he humbled himself to death; they killed him. Quid dicam in crucem tolli? What shall I say, to this above all the rest, he humbled himself to be crucified, to the death of the Cross? What? but this of the Apostle, Let the same mind be in you, that was in Cbrist Jesus. Learn of him for he was lowly in heart; Be followers of Christ, as true Christians. God hath set him, and he himself, for a copy and pattern, never to be perfectly imitated; as in other graces, so in this of Humility. Of purpose (I think) that both his perfection might draw us on; and our own imperfection in following him, even in humility, might make us humble; We may and must be humble, because we cannot be humble enough. And (for conclusion of all) what shall be the issue of our Humility? The same that was of Christ's: Wherefore God hath also highly exalted him, and given him a Name above every man, saith our Apostle. Exaltation is the reward of humility; He that humbleth himself, shall be exalted. The lower is our humiliation, the higher shall be our exaltation. He that is humble shall be exalted, Humble yourselves therefore in the sight of the Lord, and he shall lift you up. He that is more humble, shall be more exalted: Humility is the foundation of virtues; the lower the foundation of virtue is laid, the higher shall the roof of glory be ouerlaid. May we all be more and more humble, that we may be more and more glorious. Even so.