The Christian Temper, Discourse 5
Of Humility.
1 PET. 5.5.
—And be clothed with Humility: for God reſiſteth the Proud, and giveth Grace to the Humble.
HUmility is a Chriſtian's Livery. This Clothing every Chriſtian muſt put on and wear, muſt never put off. Without this our great Lord and Maſter will not know us, will not own us for his. He beholds the proud a far off. Humility is as the ground-work both of Grace, and Happineſs. Mat. 5.3. Bleſſed are the poor in ſpirit, (that is) the humble in ſpirit. It is the firſt of the Beatitudes, laid as the foundation of the reſt. As it is from poverty, and humility in ſpirit, that we are put upon ſpiritual mourning. It is this that cauſeth a ſpiritual hungring. It is this that meekeneth, and ſofteneth the heart towards others: that makes peaceable, and makes patient under Sufferings. This is a preſervative of holineſs, and purity. Pride is ſuppoſed to be the ſpecial ſin, that caſt the Angels out of Heaven. That text 1 Tim. 3.6. ſeems to hint ſo much, that *Fugite ſuperbiam, fratres mei, quaeſo, mul tum fugite. Initium omnis peccati Superbia, quae tam velociter ipſum quo que Syderibus cunctis clarius micantem aeternâ caligine obtnebravit Luciferum I quae non modo Angelum, ſed Angelcrum primum in Diabolum commutavit. Bern. de Adv. Dom. Serm. 1.Pride was the condemnation of the Devil, the cauſe of his condemnation. And Pride was evident in Man's firſt defection from God. Man fell by his Pride, affecting to be as God. And certainly, Humility is neceſſary to his recovery. As God created the World of nothing, when he createth us again, he brings us to a ſenſe of our own emptineſs, and nothingneſs.
Humility is both a Grace, and a Veſſel, a receptacle of Grace. God gives more Grace to the Humble. It is a good expreſſion one has, Humility emptieth the heart for God to fill it. Humility is a Nurſekeeper of other Graces. Radix omnium malorum ſuperbia, & cuſtos omnium virtutum hamilitas eſt. When I am weak, then am I ſtrong, ſays the Apoſtle. And a Chriſtian's ſtrength lieth very much in an humble ſenſe of his own weakneſs.
Humility is a great preſervative from Temptation. Such as lie low, are ſafeſt, moſt out of the way of Satan's Gun-ſhot. But Souls that are lifted up, ſtand as a fair mark for him.
Humility is the way to Glory. Chilo asking Aeſop what God was doing? he anſwered, That he does humble the Lofty, foreign. Laert. in Chilo. l. 1. p. 47.(abaſe them) and exalt the humble. He brings down high things, and ſets up low things. Luk. 14.11. He that humbleth himſelf, ſhal be exalted. But ſelf-exaltation is ſelf-deſtruction. Pride goeth before a Fall. To be lifted up, is the high-way to ruine. We are no nearer Heaven for lifting up our ſelves. But God is ready graciouſly to condeſcend to thoſe that humble themſelves, and lie low before him. The moſt High hath a ſpecial reſpect unto them that are lowly. He hath promiſed to dwell with them that are of an humble and contrite ſpirit, (Iſa. 57.15.) and ſuch he will in due time take up, to dwell with him for ever.
But what is this Humility?
[1] I ſhall tell you in the Negative, what it is not. So,
(1.) It is not a minding low and baſe things of the World. Though the words [humilis & humilitas] be derived from humus, the Ground, or Earth; yet Humility is not a minding earthly things, not a ſetting our affections on things on the Earth. No: We may be lowly-minded, and heavenly-minded both. Indeed earthly Riches, worldly Honours, that ſeem to many to be great matters, high things, yet are but mean, and baſe things, compared with the things above. And yet we may ſeek the things above, and be humble too: or we may be very proud, while taken with things below.
(2.) Humility lieth not in ones affecting the pooreſt habit, or affecting any add dreſs, (how mean ſo ever) that he may not ſeem to be proud. Yet miſtake me not: I ſpeak not this to cloke the proud gawdineſs of any. Exceſs in coſtly Attire, in vain, ſtrange, and light, immodeſt faſhions, is a great Sin and ſhame of our times. Oh, how many that this way glory in their ſhame! were the Daughters of Zion (reproved, and threatned for this ſin, Iſa. 3.) ever more guilty, than multitudes among us at this day?
But yet I muſt tell you, a proud heart may be under vile raiment too. I trample on Plato's pride (ſaid Diogenes.) Laert. in Diogene. l. 6. p. 381.But with another kind of pride (ſaid Plato.) Thus ſome may be proud of an affected plainneſs, proud of their ſeeming free from pride, of their looking like humble, mortified Men. And ſome there are, whoſe pride lies not in ſuch gawds, as fine Clothes, (which one would think, none but Children, and Fools ſhould be taken with:) but in an high conceit of themſelves, their Knowledg, Light, and Perfection.
(3.) Humility is not a baſe, abject diſpoſition, or ſuch a dejected frame of ſpirit, as takes a Man off from his work, and duty. A deſpondent mind makes a Man fit for nothing: makes a Man a burden to himſelf, a burden to others, to the World. Sometimes we may meet with Perſons, ſo far out of conceit with themſelves, that they think themſelves unfit for any company, for any imployment, and cannot be drawn to lay out any Abilities, Gift, or Talent they have. Such puſillanimity is quite another thing from true Humility: not a Vertue, but an evil Diſeaſe.
(4.) A baſe unworthy crouching unto Men, and ſinful compliance with them, this is not Humility. A yeilding to the will, and humours of Men, (contrary to the will of God) either for fear, or to obtain their favour. This is not true Humility, to honour Men above the Lord.
(5.) A denial of what God hath given us, or hath done for us, this is unthankfulneſs, not Humility. As there is that maketh himſelf rich, and yet hath nothing; there is again that maketh himſelf poor, yes hath great riches.
(6.) A lowly, courteous, affable carriage towards all, even towards inferiours; though it is good and commendable, (where it is not uſed to ſerve ones pride and ambition, as Abſalom uſed it, 2 Sam. 15.5, 6.) yet it is not ſufficient, to prove one endued with the Grace of Humility. Good Nature may teach Courteouſneſs towards Men, where there is no Principle, or ſpark of Grace. The Grace of Humility ſhews it ſelf, not only in reſpect to Men, but eſpecially in its reſpect towards God.
(7.) There is an artificial, hypocritical Humility. As ſome have an Art of diſcommending what they have, or do, to draw commendations from others. And Hypocrites may be forward to confeſs ſuch ſins as the beſt, and moſt ſincere are not free from (while here) concluding, that they ſhall be never the worſe thought of for this; yea, hoping by ſuch confeſſions; and complaints of themſelves, they ſhall gain the repute of ſerious, humble Souls. Now this is but the ſhadow of Humility, or masked pride, pride under a veil. True Humility God loves, it is very pleaſing to him: but this which is only painted, is loathſom to him.
(8.) We may have a diſlike of Pride in others, without true Humility. There are ſome, whoſe pride makes them forward to cenſure, and condemn pride in others. As Diogenes ſaid to Alexander, I aert. l. 6. in Diog. p. 389.Noli mihi umbram facere: they cannot endure that others ſhould ſtand in their light, or ſhade, and obſcure them. They take it as a wrong to them, if others come near them, much more if they put them down.
(9.) There is a kind of humiliation without Humility. Though God ordereth the humiliation of his People to the working and encreaſing of Humility in them; yet there is a difference betwixt humiliation, and Humility; and many have been humbled, who yet were not humble. Pharoah was humbled under God's Judgments; yet had he a proud, ſtout, and ſtubborn ſpirit, that would not yeild to God. Many are brought low in their Eſtates, and yet their ſpirits are high ſtill. Inſtead of humbling themſelves under God's afflicting hand, and being willing to lie down at his feet, their hearts fret againſt the Lord.
Some are humbled under Terrours, under a ſenſe of God's Wrath, and brought full low in their own apprehenſion; even to the gates of Hell, and the brink of Deſpair; when all is but a forced humiliation. Though as this tends to make them truly humble, if it comes to have this effect, it will be very comfortable in the end. Otherwiſe no comfort is to be taken in it. As Bernard noteth, it is ſaid, In Cant. Ser. 34.He that humbleth himſelf, ſhall be exalted. It ſignifies not that all Humility ſhall have exaltation following it: but that, quae de voluntate venit, non ex triſtitia, nec ex neceſſitate. Which is voluntary, not involuntary, or forced. As on the contrary, it is not ſaid, omnis qui exaltatur — every one that is exalted, ſhall be abaſed: but only, qui ſe exaltat, he that exalts himſelf. Indeed he is moſt properly ſaid to humble himſelf, that does it freely, willingly, whoſe heart is to the work. And thus Ahab did not humble himſelf. That humiliation is without Humility, which is not free and voluntary. (But of this more after.)
[2.] I come to ſhew poſitively what Humility is.
Camero gives this brief deſcription of it, Praelect. ad Mat. 18.2. p. 88.Humilitas eſt animi demiſſio orta ex verâ ſtatûs et conditionis ſuae agnitione. De grad. humil.Very near to Bernard's definition, Scil. Humilitas eſt virtus, quâ homo veriſſima ſui cognitione ſibi ipſi vileſcit, Humility is a Vertue, whereby a Man, from the true knowledg of himſelf becomes vile in his own ſight. If this account be thought too ſhort, take this deſcription of it.
Humility is a Grace, or Chriſtian Vertue, whereby a Man from a ſound knowledg of God, and of himſelf, hath low thoughts of himſelf, is content with the place and ſtate wherein God ſets him, and readily ſubmits himſelf unto God, and unto Men, according to the will of God, and for his ſake.
This deſcription takes in both parts of Humility, (Humilitas duplex, altera cognitionis, Bern.altera affectionis.) That Humility, which is in the underſtanding (foreign) lowlineſs of mind, having low thoughts of ones ſelf: and that Humility, which is in the will and affection, a diſpoſition, and frame of heart ſutable to the former. So likewiſe it takes in the double reſpect Humility beareth, towards God firſt, and then towards Men, according to his will in ſubordination to him.
Now I come to ſhew, how we may know whether we are indued with this Grace of Humility, or no?
(1.) True Humility is founded in Knowledg and Wiſdome. And ſo much the Greek word, foreign may intimate. As we read, Prov. 11.2. with the lowly is Wiſdom. Pride and folly, pride and ignorance go together. So on the contrary, Humility and ſound Knowledg, Humility and true Wiſdom. Indeed there is a Knowledg that puffeth up; but it is not ſound Knowledg. But with true Humility there is a ſound Knowledg (I do not ſay perfect, but ſound Knowledg) of God, and of ones ſelf.
(1.) There is a knowledg of God in his Excellencies. And this promotes true Humility. Job 42.5, 6. Now mine eye ſeeth thee: wherefore I abhor my ſelf. Since thou haſt pleaſed to reveal, and make known more of thy ſelf, thy Power, Juſtice, Goodneſs, &c. Since thy Glory and Excellency is more manifeſt unto me, I cannot but have lower, and worſe thoughts of my ſelf, than ever. Now I ſee my ſelf to be vile indeed. Beloved, the knowledg of God is that which keeps the Angels in Heaven humble. Though they have no ſin to be humbled for; though they are indued with ſuch rare Perfections, both Natural and Spiritual, though they excel in ſtrength, (as what is the power of an Army to the power of an Angel, 2 King. 19.35?) and excel in Wiſdome (to be wiſe, as an Angel of God, what an high degree of Wiſdom is that?) and though they have a ſpotleſs holineſs; yet are they conſcious of an infinite diſtance, and diſparity betwixt them, and God the Father of Spirits. That their life, and light is borrowed, and that the higheſt created excellencies found in them, compared with the Divine Perfections of their Maker, Preſerver and gracious Governour, are not ſo much as a drop to the Ocean, not ſo much as a ſingle ray to the Sun it ſelf. And Jeſus Chriſt was lowly in ſpirit, Mat. 11.29. Though he was without ſin, and higher than the Angels; yet having taken our nature upon him, he knew it became him, to humble himſelf to God, to ſtoop to any condition, to ſtoop to the Croſs, to the moſt painful undertaking, that his Father was pleaſed to call him unto.
Thou that haſt not attained to ſuch a Knowledg of God, as teacheth to admire him above all the World, and to look upon thy ſelf as baſe, and vile indeed, as a Worm, and no Man, that is, moſt contemptible, of no account or worth (foreign Pſal. 22.7.) thou art yet a ſtranger to this Grace of Humility.
(2.) There is a knowledge of our ſelves, and of ſelf-imperfections, neceſſary to beget true Humility. Here generally we are very ſhort. Few that know themſelves aright. If there be any thing, wherein we may ſeem to excell our Neighbours, we are very willing to take notice of that. Though Moſes's face ſhone, and he knew it not, (Exod. 34.29.) there are very few, but if they any way outſhine others, they know it too well. If they have Learning, quick parts, gifts of Memory, Utterance, or the like; nay, if they have but a fair outſide (though a rotten Sign-poſte may have gilt, and fair colours laid upon it) they can ſcarce look off from ſuch things. But how few that would know, how frail they are, and how ſinful they are? The moſt have no mind to look on their defects: but are willing here to be ſtrangers to themſelves. Thus Pride gets advantage: whereas right ſelf-knowledg, true ſelf-acquaintance would work Humility, and cauſe ſelf-abhorrence.
As 1. If we know our ſelves aright, we know our ſelves to be but creatures. And what have Creatures to be proud of? 1 Cor. 4.7. What haſt thou that thou didſt not receive? Any good that a Creature hath, (whether Natural, Moral, or Spiritual) is borrowed, derived from God. So the Creature owes all he has to God. And ſhall we be proud of a borrowed Coat? Shall a Steward be proud of his Lords Money, which he receives, but muſt account for? Shall we be proud of that which is none of our own? Is not our Maker, our Owner? Did he not make all things for himſelf? Is he not Lord Proprietor of the whole World? The Silver is his, and the Gold is his. The Cattle on a thouſand Hills are his. The Earth is the Lord's and the fulneſs thereof. Yea, all Souls are his.
And ſurely the dependance, that a Creature hath upon his Creatour, calleth for the moſt humble ſubmiſſion to him.
2. If we know our ſelves aright, we know our ſelves to be very ſinful Creatures. And ſhall not this humble us? As the Publican was aſhamed to lift up his eyes to Heaven, being a ſinner, Luk. 18.13. Indeed pride is altogether unbeſeeming an innocent Creature; yea, the Creature cannot be proud, and innocent together. Neither Man, nor Angels could keep their Innocency, without retaining their Humility. And ſurely Pride leſs becomes a ſinful Creature, who has this to humble him, that he is ſinful. A proud ſinner would be far worſe than a proud Beggar, (that every one will cry ſhame on) but that he alſo is a ſinner.
If we rightly underſtand what we are by nature, we know our ſelves to be ſo vile, that our own Cloaths might abhor us. If our own cloaths were capable of ſhame, they might be aſhamed to touch, and cover ſuch a maſs of corruption, as every Mothers Child of us is by Nature.
And if we know what our lives have been, we muſt ſee our ſelves abominable and filthy, who have drunk in iniquity like Water. Surely they know not themſelves to be ſinners, or full little know what ſin is, who are lifted up with high conceits of themſelves, and cheriſh pride in their hearts.
What is it that any are proud of? Conſider, and then judge, whether a ſinner has not great cauſe (on the contrary) to be humbled.
Some are proud of their Birth, that they have Noble Blood running in their Veins. But what cauſe has a ſinner to be humbled? Our Blood is tainted, ſtain'd with the guilt of Original Sin, derived from our Parents. We are Children of wrath by Nature. We were ſhapen in ſin and conceived in iniquity. Some are proud of their Dignities, Dominions. But Man being in honour abode not in it, but became like the Beaſts that periſh. The Crown is fallen from our Heads, wo to us that we have ſinned! What cauſe have ſinners to be humbled, who have not only loſt that large dominion over other Creatures, which Man had at firſt, (Gen. 1.26, 28.) but have ſo far loſt their own freedom, have ſold themſelves, are captives to Satan, ſlaves to divers Luſts? Such who know what it is to be in bondage to Sin, and Satan, and are convinced of being in ſuch a ſtate, will ſee no cauſe to be puffed up with their Honours. Some are proud of their Strength. But when a Sinner comes to know himſelf, he ſees himſelf to be without ſtrength. (Rom. 5.6.) That if he be left to himſelf, there is no Temptation, but would prove too hard for him. That his Corruptions are utterly too hard for him. That he is not able rightly to diſcharge any Duty of himſelf.
Some are proud of their Riches. But the Sinner, that knows himſelf, ſees himſelf run out of all, with the Prodigal, Luk. 15.14. That there is nothing he can call his own, but Sin, and Miſery. That he hath forfeited all, cannot lay claim to the leaſt of God's Mercies. That he owes more than ten thouſand Talents, where he is not able to pay the leaſt Farthing.
Some are proud of their Beauty. But the Sinner that knows himſelf, ſees himſelf to be a very deformed Creature, the Image of God (which was Mans Beauty and Glory) ſadly defaced in him.
Some ſo childiſh, as they are proud of fine Clothes, of their Bravery. But the Sinner that knows himſelf, ſees his nakedneſs, or that he hath none but filthy Garments of his own, that his own righteouſneſs is but as a filthy rag.
Some are proud of their Wit, and Parts. But the Sinner that knows himſelf, will be ready to confeſs, and cry ſhame on himſelf, as Agur, I have not the underſtanding of a Man. (Pro. 30.2.) as the Pſalmiſt (73.22) So fooliſh was I, and ignorant, and as a Beaſt before the Lord.
Some are proud of their ſuppoſed Goodneſs, and Vertues. But the Sinner that knows himſelf, ſees his Gold to be but Droſs, his faireſt Vertues to be but gliſtering Sins.
Sirs, if ever we were made humble, it was this way, by being made to know our ſelves, what we were. And why was Laodicea ſo proud, but becauſe ſhe knew not, that ſhe was wretched, and miſerable, and poor and blind and naked? Rev. 3.17.
And as this Knowledg of our ſelves is neceſſary to make us humble; So to keep us humble. As this kept the Apoſtle Paul humble, thinking what a ſinner he had been. Hereupon he looked on himſelf as the leaſt of all the Apoſtles, and not meet to be called an Apoſtle, becauſe he had been a Perſecutor, 1 Cor. 15.9. And in another place, he calls himſelf, The leaſt of all Saints.
And ſo thoſe remainders of corruption, and ſinful defects, which the beſt of God's Saints find in themſelves (while here) make them walk humbly all their dayes. Chriſtians that are much in ſtrict ſelf-ſearching, and ſerious ſelf-reflection, though they have more Grace than others, that greatly neglect the ſame, will ſee enough in themſelves to keep them humble. Yea, I ſuppoſe, ſuch are the moſt humble Chriſtians, ſeeing more clearly, and oftner obſerving ſo great defects in their beſt Graces, Duties, Services, and ſo much contrary thereunto in themſelves. That there is ſo much darkneſs, ignorance ſtill in them, that they have no more ſound, ſpiritual Knowledg; and ſo much unbelief, diſtruſt, no more Faith and truſt in God; ſo much worldly ſorrow for outward loſſes, croſſes here, and ſo little Godly ſorrow for their own, and others ſins; and ſo much inordinate love to the World, and worldly things, and ſo little love to God, and Jeſus Chriſt; ſo much baſe carnal fear of Creatures, and temporal evils, and ſo little of a true childlike fear of God; ſo much pride, and ſelf-conceit, no more Humility, and ſelf-abaſement; ſo much ſelfiſhneſs, no more ſelf-denial; ſo much guile, no more plainheartedneſs and ſincerity; ſo much remiſneſs, no more zeal. That there is ſo much backwardneſs to Duty, ſtraitneſs, deadneſs, and diſtraction in holy Duties, no more life, and delight; that there is ſo much impatience, diſcontent, unthankfulneſs, no more ſubmiſſion unto God, that they are no higher in his praiſe. That they ſerve God no better, honour him no more. The more that any of us know our ſelves, the more we ſhould ſee cauſe to be humble, and humbled.
3. If we know our ſelves aright, we know our ſelves to be very impotent, very indigent, frail and mutable, yea miſerable creatures, conſidered in our ſelves. We deſerve all kind of Miſeries, both to be miſerable here, and in the World to come. And ſhould ſuch be lifting up themſelves, (Lucifer-like) that deſerve to be laid as low as Hell?
Yea, how many are the Miſeries, Afflictions, that the beſt are here ſubject unto? (Pſal. 34.19.) And can ſuch be proud of the things of this life, who have deep and ſerious apprehenſions of Death approaching, (beſides divers other ways of their being deprived of any earthly enjoyments?) Shall they be proud of their Eſtates, that know they maybe ſoon blaſted, that know Riches have wings, and ſee them ready to take wing and flee away? Or proud of Friends, that know Men of low degree are vanity, and Men of high degree are a lie?
Or would ſuch be proud of their Gifts, Graces, Comforts, Experiences, that know how ſhort they come every way, and know that to grow proud of any of theſe, is the way to be cut ſhorter?
Now let us reflect on theſe things, and on our ſelves. Have we this ſelf-aquaintance? This is the neceſſary ground-work of Humility. Without it, true Humility can neither be attained, nor maintained.
2. True Humility is an Effect, or Conſequent of ſound Humiliation. Sound Humiliation uſhereth in Humility. Siquidem humiliatio via eſt ad Humilitatem, Bern. Epiſt. 88.ſicut Patientia ad Pacem, ſicut Lectio ad Scientiam. Though many have been humbled after a ſort, that were never humble, (as we heard before); yet (ſpeaking of ſinful creatures) none are truly humble that have not been ſoundly humbled. Though all ſuch are not laid under like terrours in the work. Some are brought down in a more gentle way. But obſerve it, the humble ſpirit is a contrite ſpirit, Iſa. 57.15. It is true, (as was ſaid before) a ſenſe of God's tranſcendently glorious, and infinite Perfections, is enough to humble the holy Angels, or to keep them humble: but to humble a Sinner, there muſt be alſo a true ſenſe of his own ſinful imperfections. An innocent creature muſt be humble: a guilty ſinful creature muſt be humbled, as well as humble; yea, without being kindly humbled, and brought to loath himſelf for ſin, the ſinfulneſs of his nature and life both; he cannot be humble with that Humility which is neceſſary for a ſinner. It is not enough for a ſinful creature to have a ſenſe of his deficiency, his wants and imperfections, as he is a creature; but ſuch a one muſt alſo have a ſenſe of his defection and degeneracy, a ſenſe of his corruptions and tranſgreſſions as a ſinner. And though it ſeemeth ſcarce to deſerve the name of Humility, for a diſloyal, unworthy, ungrateful creature, that has fallen from God to the World, to Sin and Vanity, that has gone a whoring from God to follow ſtrangers, for ſuch a one to lye low in ſelf-abhorrence, to ſee himſelf to be vile; this I ſay, ſcarce deſerves the name of humility; yet is it the beginning of Chriſtian Humility; yea a chief part of our Humility here.
There is an Humility that ſome learn from their being reduced to a low eſtate in the World. They are fallen into Poverty, Diſgrace, &c. and now they do not look ſo big, or carry ſo high, as they were wont to do. But know, thy Humility is not right, if it be upon ſuch worldly accounts only, and not upon the account of thy ſins.
3. True Humility is moſt inward. A ſhew of Humility is not enough. To be cloathed with Humility in the Apoſtle's ſenſe, is more than to wear mean clothes. Though I muſt needs ſay, that an humble mind, and a proud garb, are things that do not ſuit together. O that they that uſe to cloak their Pride with the pretence of Decency, would conſider whether Humility be not more comely, and would not more commend them in the eyes of God, and all ſober Men! Humility is certainly more lovely in its plaineſt, graveſt dreſs, than ſtinking pride, with all its painting, patches, powders, though clothed in Purple, and tricked up as fine as fingers can make it. The ornaments of pride are a real diſgrace, a ſhame to thoſe that wear them. O but Humility, that is an Ornament indeed, an Ornament in the ſight of God of great price.
But then we muſt ſee that we are humble in God's ſight. Jam. 4.10. Humble your ſelves in the ſight of the Lord. True Humility is by the ſight, and knowledg of God, (as before) and is ſuch in God's ſight; and not only in appearance to Men. All Grace as it is from God, ſo it has reſpect to him. Herein lieth the ſincerity of Grace, that it is what it is before God, and not only before Men. Humility does not affect making a ſhew. That is Pride, which makes one affect a ſeeming to be humble. So it is not to be liked, when one affects a ſpeech, or attire different from the moſt grave and ſober, to be counted more humble. Let us look to our hearts. We may not hang out thoſe flags of Pride, ſome do; and yet Pride may have full power, and command within. We may appear humble to Men, but are we humble in the ſight of God? are we lowly in heart? We may have learnt an humble carriage; but are we humble in ſpirit, (as Pro. 29.23) or of an humble ſpirit? (Iſa. 57.15.)
(4.) True Humility, as it is Humility of heart, ſo the heart is really for it. Humbleneſs of mind, and a mind to be humble, are inſeparable. I had occaſion to touch on this before; yet methinks ſomething more ſhould be added. As humiliation, and ſorrow for ſin, if it be right and kindly, is voluntary; as the fear of God, if it be genuine, and childlike, is free; ſo is true Humility. Indeed there is a voluntary Humility, condemned Col. 2.18. A prepoſterous Humility. Like that of the Papiſts in worſhipping, and invocating Saints, and Angels, accounting it too great boldneſs, to come to God only in and through Chriſt, not conſidering how great boldneſs and preſumption it is for ſorry ſinful creatures to ſet up other Mediators, and Interceſſors with Chriſt, and ſo to come to God in a way that he has not appointed, or allowed. Such may think it great Humility: but rather may we not ſay (with the Apoſtle) they are vainly puffed up by heir fleſhly mind? Let Men be never ſo free, and forward in ſuch ſelf-deviſed, ſeeming humble wayes of Worſhip, God is not pleaſed with them. And yet our Humility muſt be voluntary too, in a right ſenſe, or it is not right. We muſt be willingly vile in our own eyes, and deſire to be thus more vile, to lie lower in our own thoughts. Some there are, mightily caſt down, and far out of conceit with themſelves, and their own eſtates, looking on themſelves as loſt, and undone. All this may be, and yet no true Humility. There is a wide difference betwixt an awakened, ſtorming Conſcience, and an humble and contrite heart, where the heart is humble, a Man would ſee his ſins, would loath himſelf for them, deſires to lie as low as God would have him. Where the Heart is not humble, but only Conſcience is awakened and terrified, a Man hath no ſuch deſire. His Sins are brought to his remembrance, are ſet in order before his eyes, when he has no will to ſearch and finde them out.
5. Humility prepares the Heart to receive and ſubmit to reproof. And this is a great ſign of Humility, if we could more patiently bear others admoniſhing and reproving us, than hear their vain applauſes, or undue praiſes of us. The Humble would account thoſe enemies to them, who ſhall this way tempt them to proud and high conceits of themſelves: but will acknowledg ſuch their beſt friends which help them further to ſee what is amiſs in themſelves to their further humbling.
But a Scorner loveth not one that reproves him, Pro. 15.12. The Proud have their ſtomacks riſing againſt thoſe, that in great faithfulneſs tell them of their faults. *—Ea quae ipſi ſponte dicunt aliis, ab aliis patienter audire non poſſunt. Bern. de adr. Dom. Ser. 4.They are ſo far in love with themſelves; that they cannot endure to hear any thing amiſs of themſelves. They care for none but ſuch as have the knack to humour and flatter them.
(6.) Humility is not for excuſing, extenuating Sin, but for a free, ingenuous, and hearty confeſſion of it. The proud Phariſee had not a word of confeſſion, Luk. 18.11. he was all for ſetting forth his own vertues. Though complementally he gave God thanks; yet it was really, and deſignedly to uſher in his own praiſe. The humble Soul is quite in another ſtrain, not for juſtifying himſelf; but ready ſtill to accuſe and condemn himſelf. He neither hides, nor pleads for his Sins: but is willing to ſee them, and ready to acknowledge, and aggravate them: To be bold in ſinning, but aſhamed to confeſs Sin, Cur te pudet peccatum tuum dicere, quem non puduit facere. Bern.are ſigns of a graceleſs heart. And to be quick-ſighted in ſpying faults & miſcarriages in others, but to overlook ones own; and to be forward to aggravate the faults of others, but to make light of ones own miſcariages, are no ſigns of an humble heart.
(7.) Humility would not ſuffer us to be led away with predominant ſelf-conceit. The humble have low thoughts of themſelves, their Gifts, Abilities, and Performances. The proud are contrary, overvaluing themſelves, thinking highly of themſelves, and of what they do.
1. Humility will not ſuffer one to be conceited of his Wiſdom, and Knowledg. Pro. 26.12. Seeſt thou a Man wiſe in his own conceit? there is more hope of a fool than of him. He is a proud fool, and worſe than a fool, that is in any meaſure ſenſible of his fooliſhneſs, and willing to acknowledg, and to be cured of it. There is more hope of ſuch a one, who would be more teachable, more tractable. The humble Soul is more ready to take notice of its darkneſs, its ignorance, than of its knowledge: is very ſenſible of its ſhort-ſightedneſs, and ſees the need it hath to learn. When proud ſpirits, though very ſhallow, think they know enough already. Like young Scholars, that when they have got a little ſmattering of Learning, fancy themſelves taller by the head than others; when ſeven years more ſpent in diligent ſtudy, might help them to ſee how little they know, how much they are ſtill in the dark. Novices, that know leaſt, are commonly moſt puffed up with a conceit of their Knowledg. And hence it is, that ſuch are moſt ſubject to fall into errours. They think themſelves wiſer than their Teachers. And the conceit they have of their own knowledge, will not bear a contradiction from any, nor ſuffer them to queſtion or ſuſpect their own Opinions, to take things into ſober conſideration.
Yet I would not plead for Scepticiſm, or perſwade you to doubt of every thing. Nor would I have Chriſtians deny the knowledg that God hath given them. As Knowledge is a gift of God, we ought to reflect on what he hath given, to be thankful for it. And indeed Knowledge in the very nature of the thing, is manifeſt to them that have it. You may as well go about to perſwade a Man out of his ſenſes, that he does not ſee, or hear, what he ſees and hears; as that he does not know, what indeed he knoweth. He that is awake, knows he is awake; and you cannot make him think that he does but dream. He that is enlightened with the ſound knowledg of God, and Chriſt, is aſſured of the truth of thoſe things, which were but notions and fancies to him before. And it highly concerneth Chriſtians to be ſo grounded in the knowledg of the Truth, that they may hold faſt the profeſſion of it without wavering, that they may be ready to give a reaſon of their Faith and Hope to any that ſhall ask and demand it of them; and that it may not be in the power of the moſt learned, and ſubtile Jeſuite, or Sophiſter, to wreſt it from them; and that they may be able to keep their ground, to ſtand faſt, though there ſhould be never ſo great and general Apoſtacy, and falling away from the Truth; though they ſhould be cenſured as ſingular proud, and ſelf-conceited, that took themſelves to be wiſer than all the World beſides. It is neither pride nor obſtinacy, but ſtedfaſtneſs, and conſtancy, to hold faſt known Truth, though we were left alone, had none about us that would own it, or own us in the profeſſion of it. As was ſaid of Athanaſius, Ʋnus Athanaſius contra totum Mundum, the whole World againſt Athanaſius, and Athanaſius againſt the World.
But this is Pride, when one conceiteth himſelf to be knowing, while he is very ignorant. It is Pride, that makes one ſeem to himſelf more knowing than he is. So alſo when one hath high thoughts of, admires himſelf for what he knows, he is proud, knowning nothing as he ought. They that know moſt of God, and the things of God, have no ſuch ground to be conceited of themſelves, for what they know; as they have indeed to be humbled, to bluſh, and be aſhamed, that they know no more.
2. Humility will not ſuffer one to be conceited of his abilitiy, and ſufficiency. An humble Soul dares not encounter Temptation in its own ſtrength, dares not undertake and ſet upon Duty in its own ſtrength. As Paul (though an eminent Apoſtle) ſays of the Work he was called unto, Who is ſufficient for theſe things? 2 Cor. 2.16. And chap. 3.5. not that we are ſufficient of our ſelves to think any thing as of our ſelves: but our ſufficiency is of God. The humble Soul is really ſenſible of its Infirmities and of an abſolute need of the Spirits aſſiſtance to help its infirmities, (as Rom. 8.26.) Humility, and ſelf-confidence do not agree.
3. Humility will not ſuffer one to be highly conceited of his beſt ſervices. It will teach a Man to have low thoughts of all he does. This takes away the Grace of any performance, when a Man is proud of what he has done. Who ſo active for God as Paul was? yet he was not puft up with his ſervices, but ſerved the Lord with all humility of mind, Act. 20.19. He arrogated nothing to himſelf. I live, yet not I, but Chriſt liveth in me, Gal. 2.20. I laboured more abundantly than they all: yet not I, but the Grace of God which was with me, 1 Cor. 15.10. Not I, but Chriſt in me: not I, but the Grace of God with me. And did not his face ſhine more for this veil on it? And 1 Tim. 1.12. I thank Chriſt Jeſus, our Lord, (ſays he) who hath enabled me. So 1 Cor. 7.25. he ſpeaks of himſelf, as one that had obtained mercy of the Lord to be faithful, had obtained mercy to do his Duty. The more he was enabled to do for God, to ſerve God faithfully, the more he ſaw himſelf obliged to God's Mercy. Humble Souls will acknowledg their own righteouſneſs to be but as filthy rags, (Iſa. 64.6.) As rags, that are not ſufficient to cover them; as filthy rags, that have ſo much ſin in them, as would render them more polluted ſtill, if the Lord ſhould behold them with the ſtrict eye of his Juſtice only. The truely humble can ſee more evil in their beſt Duties, than natural Men are wont to diſcern in their plain and groſs tranſgreſſions. When Nehemiah had been moſt active for God, yet he ſaw need of pardoning Grace, and Mercy: Neh. 13.22. Remember me, O my God, concerning this alſo, and ſpare me according to the greatneſs of thy Mercy. Ita fiduciam ponit, Wolph.non in meritis ſuis, ſed in miſericordia Dei. Thus Humility is oppoſit to ſelf-conceit.
(8.) Humility is oppoſite to a predominant affectation of humane applauſe, and vain-glory. It will teach us to ſay (as in Pſal. 115.1.) Not unto us, O Lord, not unto us; but unto thy name give Glory. The Humble Soul would not ſet up for it ſelf. Laert. in Biam. l. 1. p. 61.Bias could ſay, foreign, what good thou doſt, refer it unto God, let God have the praiſe. He ſets his heart as the heart of God, (as is ſaid of the proud Prince of Tyrus, Ezek. 28.6.) he makes a God of himſelf who makes ſelf his end, who aims at his own praiſe, in what he does. It is one of God's incommunicable Attributes, to act for his own Glory. Though it be not incommunicable in that ſenſe as other Attributes are, as Omnipotency, Omnipreſence, Omniſcience, &c. which are no way compatible to a Creature. It is not a thing impoſſible for a Creature to act for its own glory; yet it is utterly unlawful, plainly croſſing, and contradicting the end for which God made it. He made all things for himſelf, and made Man a reaſonable Creature, capable of knowing God, his dependance on, and obligations to his Maker, that he ſhould actually deſign, and aim at God's Glory. Now when a Man acteth for his own Glory, he ſets up a wrong end, directly contrary to the end for which he was made, and in his Pride lifts up himſelf againſt God. And how intollerable is that? They that ſeek honour from Men, that do all to be ſeen of Men, that they may have glory from Men, (with the Phariſees) certainly they are far from true Humility; Pride yet reigneth in them. Take notice how your Pulſe beats here. Proud ſpirits are for all the applauſe, and honour they can get. They would be extolled, and cryed up of every one. They think others wrong them, if they do not praiſe, and flatter them. Whereas the Humble are afraid of undue praiſe from Men. He dares not allow of any praiſes given him, that would in the leaſt eclipſe, or diminiſh the Praiſe, and Glory of God. He is not pleaſed, tickled, but rather diſquieted, ſet a trembling, when he hears himſelf commended, he fears a ſnare in it. He would not that Pride ſhould have any ſuch advantage, and opportunity to lift up its head. A good Man layes this down as a ſingular act of Humility, Mr. White Power of Godlineſs, p. 53.to be troubled at all undue Praiſes, as much as others are at unjuſt Slanders. And happy is that ſoul that can find it in it ſelf. This would ſhew an high degree of Humility. But this is no ſign of Humility, to be over-fond, or greedy of Mans praiſe. An habitual exceſſive regard to Mans approbation, or habitual exceſſive deſire of Mans applauſe, is a plain evidence of prevailing Pride.
(9.) Humility would make us willing, and very well content to lie low in the thoughts, and eſteem of others. It would teach one how to paſs through honour, and diſhonour, through good report, and evil report. The Humble will not be much moved with Mens revilings, as they are not puffed up with the breath of applauſe. Let the Winds be never ſo high, and blow which way they will, they have little force on one, that lieth flat on the ground. And one that lieth low in his own thoughts, will bear it very well if he perceives that others have low thoughts of him. One that truly abhors him ſelf, will not think much to be deſpiſed and contemned of others. But when a Man will ſpeak contemptibly of himſelf, of his gifts, and performances, and yet think himſelf wronged, if others do not praiſe him ſomuch the more; when a Man would take it ill, that others ſhould think, and ſpeak as meanly of him, as he will ſpeak of him ſelf; how ever he makes a fair ſhew of Humility, puts on a cloak of Humility, yet he has a falſe, and proud ſpirit within.
(10.) Humility will make a Man content in and with his ſtation. It is contrary to a courſe of ambitious aſpiring thoughts, projects, and attempts. Pſal. 131.1. Lord, my heart is not haughty, nor mine eyes lofty: neither do I exerciſe my ſelf in great matters, or in things too high for me. Pride is the grand Ʋſurper. This puts Men upon invading thoſe Offices, and Employments, which belong not to them, which they are no way fit for. Proud Spirits being ſo conceited of their own abilities and deſerts, think that they are the Men who ſhould be choſen into Offices, and that none are ſo fit to be truſted, or employed, as they. As Abſolom, 2 Sam. 15.4. O that I were made Judg in the Land, that every Man which hath any Suit, or Cauſe, might come unto me, and I would do him Juſtice. He thought he could have ruled better than his Father. The Humble rather complain of unfitneſs for the Work, to which they are called. As Moſes ſaid Who am I that I ſhould go to Pharaoh? Exod. 3.11. O my Lord, I am not Eloquent, chap. 4.10. And Jeremiah, Ah, Lord God, behold, I cannot ſpeak; for I am a Child. They that are lowly minded are willing to be placed in a lower ſphere. I'ts true, if the Lord be pleaſed to exalt them, they may not withſtand him, and his call: But they are not for exalting themſelves.
Humility is ſo contrary to Ambition, that it teacheth ſubmiſſion, ſubmiſſion to the meaneſt, and loweſt works one is called to. It teacheth to condeſcend to Men of low eſtate, (Rom. 12.16.) It is for ſtooping to the meaneſt Offices of love, (as Chriſt taught his Diſciples, Joh. 13.) As Abigail ſaid, I am not worthy to waſh the feet of the Servants of my Lord. Servants that are proud, cannot bring their minds to the loweſt work; but would have others under them, to be their drudges. Humble minds are willing to take their work before them, would buckle to the meaneſt ſervices, that their Lord and Maſter ſets them on.
(11.) Humility will teach Moderation, and keep the heart in an even frame in various conditions. The Humble are not ſo lifted up (as others) in proſperity. They can be advanced in the World, and yet not lifted up in themſelves, but lowly in ſpirit. They are not ſo apt to ſink in Adverſity, or when abaſed in the World. As Ships that carry a low Sail, are in leſs danger of being over-ſet with violent guſts of Wind. Here is a Myſtery, a Riddle, a Paradox, to lie low in our own thoughts is a good way to prevent dejection, being caſt down too much in our Spirits. So
(12.) Humlity will teach Patience in Affliction. The truly humble from the ſenſe they have of their ſinfulneſs, and unworthineſs are oft wondering, that they ſhould enjoy any Mercy, and that they are no more afflicted. They wonder, that they are not afflicted only, and oppreſſed alway. They cannot but confeſs, (with Ezra) that God puniſheth leſs than their iniquities deſerve, (Ezr. 9.13.) The proud are full of fret, and ſullen under croſſes, as if they were hardly dealt with. As we read of Cain, Gen. 4.5. his Countenance fell. When God layes his afflicting hand on them, their Countenances fall. And 'tis from the height of their ſpirits, that they cannot bear acroſs. There is a caſting down (as Dr. Souls confl. p. 42.Sibs ſayes) which is not from Humility, but Pride: when we muſt have our Wills, or God ſhall not have a good look from us. Many whoſe hearts are ready to break under their outward Croſſes, when if they were humble, they would gently ſtoop to them. But it is very grievous to a haughty mind to bow, and buckle to a low condition. Eccl. 7.8. The patient in ſpirit, and the proud in ſpirit are there oppoſed. Impatience is mainly from pride. And till our hearts are humbled, we ſhall never kindly accept of the puniſhment of our iniquity. (Lev. 26.41.) But the humble Soul takes all patiently, If he be ſick, impoveriſhed, &c. he will not expoſtulate with God, and ſay, why am I thus? but rather admire that it is no worſe.
(13.) Humility will teach thankfulneſs. As the Humble will juſtifie God in all his ſeverity; ſo they cannot but magnifie him for his Mercy. The more humble any one is, the more thankful. He will be thankful even for the leaſt of Mercies. As Jacob acknowledged, I am leſs than the leaſt of all thy mercies, which thou haſt ſhewed unto thy Servant, Gen. 32.10 And how much more will ſuch a one admire the free Grace of God in any his ſpecial favours?
But proud ſpirits are not affected with the Mercy of God, in what he does for them, they look upon all that comes, as due. Yea, when they have much, they can be diſcontented, that they have no more. They are full of murmurings, and complaints, as if they were wronged, becauſe they have not all they would have. Pride ſhews it ſelf both in unthankfulneſs, and diſcontent. The Proud are ever hard to pleaſe. What God does for them, does not pleaſe them. Like many proud ſawcy beggars, who are not pleaſed with an ordinary Alms, count not an ordinary Alms worth thanks.
(14.) Humility teaches ſouls to pray aright, and makes Souls prayerful. As it is, Prov. 18.23. The poor uſeth intreaties, or ſupplications. So the humble, and poor in ſpirit. A poor Man, and a Beggar are terms with us oft uſed promiſcuouſly. Poverty will put Men upon begging. The humble, and poor in ſpirit will be much in Prayer, and ſerious, and earneſt in Prayer. O, ſuch could not live without Prayer!
And there is no coming to God in Prayer, but upon our knees, no coming but in Humility, in a ſenſe of our wants, and of our unworthineſs. The Humble, and they that ſeek God, are put together in the Promiſe, Pſal. 69.32. The Humble will ſeek God. Such will pray and cry to God, and God cannot forget the cry of the Humble, Pſal. 9.12. He will hear the deſire of the Humble, Pſal. 10.17.
(15.) Humility will teach ſouls to wait, as well as pray. It makes the ſoul willing to wait for an anſwer in God's way, and time. You account thoſe proud, ſawcy beggars, that are not pleaſed with what you give them, (as was ſaid before) or that will not ſtay, and wait a little, till you are ready to ſerve them. But the Humble will ſay, as the Pſalmiſt, 123.2. Behold, as the eyes of Servants look unto the hand of their Maſters, and as the eyes of a Maiden unto the hand of her Miſtreſs: ſo our eyes wait upon the Lord our God, until that he have mercy upon us. The truly humble know, that God is worthy indeed to be waited on, and that his Mercy is worth waiting for, and that they (for their parts) deſerve to be kept waiting, and that it is of God's free and abundant Grace, if (after long waiting) Mercy do come in at laſt.
(16.) Humility cauſeth reverence in God's Worſhip, in the ſoul's approaches unto God. The Humble in ſome good meaſure apprehend an infinite diſtance betwixt God and them, they are ſenſible of their unworthineſs, and unfitneſs to have any converſe with ſo great, and glorious and holy a Majeſty. As Abraham, Gen. 18.27. Behold, now I have taken upon me to ſpeak unto the Lord, which am but duſt and aſhes. As Ezra, ch. 9.6. O my God, I am aſhamed, and bluſh to lift up my face to thee, my God. As the Publican, through the ſenſe of his own vileneſs, was aſhamed to draw nigh to God, and to lift up his eyes to Heaven, Luk. 18.13. ſo likewiſe the poor, humble, contrite ſpirit attends on the Word with reverence, trembles at the Word, Iſa. 66.2.
(17.) Humility teacheth Charitableneſs towards others. The Humble uſe to have more Charity for others, than for themſelves. They have more to ſay, to extenuate others faults, than they would have to ſay for themſelves. They are for excuſing others, ſo far as they may, while they are ſtrict, and ſevere in judging themſelves.
The Humble will not deſpiſe ſuch as are below them, nor envy ſuch as are above them. They are charitable. The proud are ſcornful. From an overhigh eſteem of themſelves, they come to ſcorn, and contemn others, or are envious, grudging at ſuch as are above them in Place, Eſtate, or Gifts.
(18.) Bern.Humility teacheth meekneſs. Nimirum collectaneae ſunt humilitas et manſuetudo. Humility, and Meekneſs are like twins, nouriſhed with the ſame Milk. Diverſe of thoſe conſiderations that tend to make us humble, alſo tend to meeken us. Humbleneſs of mind, and meekneſs are put together, Col. 3.12. And they go together. As we read of Chriſt, our chief Pattern, and Examplar, Mat. 11.29. I am meek, and lowly in heart. Proud perſons uſe to be very tutchy. One ſcarce knows how to ſpeak, how to carry towards ſuch. Proud Haman is in great wrath, if Mordecai fail in a matter of Complement. A proud ſpirit is a turbulent ſpirit. Only by pride cometh contention, Pro. 13.10. Such are given to ſtrife, Pro. 28.25. We read of the wrath of pride, Pro. 21.24. But the humble will be of a patient, quiet, calm, and peaceable ſpirit. Not eaſily provoked, and ſoon pacified. When the proud are eaſily provoked, a ſmall matter will move, and irritate them: but they are hardly reconciled, not pacified without great ſubmiſſion, without very much ado.
Only here muſt be ſome allowance for humane frailty, where the natural temper, and conſtitution is cholerick, &c. where there is the Grace of Humility, and ſo Meekneſs in truth. It will not appear ſo fair in one, that is naturally of a rugged, and boiſterous temper. It requires more Grace to maſter, and tame a fierce diſpoſition. Yet Grace, where it is, will be ſtriving againſt the ſtream of natural headſtrong Paſſions; though it be oft born down by them.
(19.) Humility will teach us, as to be ſenſible of, and ſorry for our own ſpiritual weakneſſes, and ſinful imperfections; ſo likewiſe to be pleaſed with, to rejoyce in the greater abilities, more ſhining and flouriſhing Graces, and comfortable enlargements of others. The humble Soul is glad, while he is weak, yet that others are ſtrong; while he can do but little, yet that others are full of activity for God; while he (alas!) drives on but heavily, yet that there are others, whoſe hearts are lifted up in God's wayes, who are following hard after God.
The Proud are not well pleaſed, to ſee others go before them. They are ill affected towards thoſe, that by out ſhining, ſeem to obſcure, and eclipſe them.
The Humble will not repine, but rejoyce at others comforts, and enlargements. Pſal. 34.2. My ſoul ſhall make her boaſt in the Lord: the humble ſhall hear thereof, and be glad. Pſal. 69.30, 32. I will praiſe the name of God with a Song, and will magnifie him with thankſgiving. The humble ſhall ſee this, and be glad.
(20.) Humility cauſeth tractableneſs, makes one of a yielding temper. The humble ſpirit is an obedient ſpirit. Such a one trembles at the Word, (as before) is awed with the authority of God's Commands. The humble is not for diſputing but obeying.
But a proud ſpirit is a froward, ſtubborn ſpirit. The proud are ſet upon their own wills, how croſs ſoever to the will of God. Neh. 9.16. But they and our Fathers dealt proudly, and hardened their necks, and hearkened not to thy Commandments. And again, v. 29. Yet they dealt proudly, and hearkened not to thy Commandments. Jer. 13.15. Hear ye, and give ear, be not proud. Intimating, that while Men are proud, they will not regard God ſpeaking to them, will not heed God commanding. So v. 17. If ye will not hear, my ſoul ſhall weep in ſecret places for your pride. It is from pride of ſpirit, that Men will not hear, will not obey. The proud Men did not ſtick to give the Prophet the lie, they told him to his face, Thou ſpeakeſt falſly, when he came with God's Meſſage, Jer. 43.1, 2.
(21.) Humility will prepare, and make one very willing to bear reproach and contempt for Chriſt. It is a light thing to an humble ſpirit to be vilified for Chriſt. They that are vile in their own eyes, will not think much to be vile in Mens eyes, eſpecially when it is for the Lord, and their tender reſpect to his Will and Honour. If for their high eſteem of him, and his Service, they be counted as the filth of the World, and off-ſcouring of all things, they can be very well content.
Spernere mundum, ſpernere nullum, ſpernere ſeſe,
Spernere ſe ſperni —
Thoſe four things that make an happy Man, agree to, and meet in the Humble. He contemns the World, he contemns none, he contemns himſelf, he contemns being contemned, eſpecially when he is contemned of others for his honouring the Lord. The Humble is little concerned about vindicating his own name, while he is much concerned for the Honour of God. When he ſeeks to wipe off any foul and falſe charge laid on himſelf, to clear his own innocency; yet it is not ſo much with reſpect to himſelf, and his own credit, as with reſpect to the reputation of Religion, with reſpect to the Honour of God, and Jeſus Chriſt, and to the intereſt of the Goſpel, that theſe may not ſuffer in and with him. To be laid under ſlanders, ſuch as tend to the diſcredit of Religion, and of his holy Profeſſion, this he could not but account an heavy. Croſs, and Affliction: but otherwiſe to be reproached for Chriſt's ſake, and the Goſpel, he would account an honour to him. As they rejoyced, Act. 5.41. that they were ſo far honoured, as to ſuffer ſhame for his Name.
But proud ſpirits are for ſetting off themſelves, and making a ſhew in the World. And no longer for Religion, or for no more of it than may commend them to Men, than will ſtand with their height, repute and eſteem in the World. They that ſeek honour from Men, will hardly be brought to own diſgraced Truths, and reproached Duties.
(22.) Humility will cauſe an abhorrence of Pride, eſpecially in our ſelves. The truly humble cannot like Pride in any, but deteſt it moſt in themſelves. I do not ſay, that the humble are free from all riſings of Pride; but ſuch do more eaſily, and clearly diſcover them, and ſo make any riſings of Pride occaſions of their further humbling. As we read of Hezekiah, 2 Chron. 32.26. He humbled himſelf for the pride (the lifting up) of his heart. When his heart was mounting up in Pride, he ſoon obſerved the motion of it, and quickly pluckt it down again. Indeed there is no Grace ſo perfect in the Saints here; but ſome remainders of the contrary corruption may be ſtill found in them. The moſt humble are not free from all ſtirrings of pride. As one has the compariſon, Pride is like Miſletoe, that will grow on any Tree. But as I may ſay, Humility is ſo far even with it, that as Pride will take occanon from a Chriſtians Graces, and Services, to lift up, and ſhew it ſelf; ſo Humility comes on it with a back-blow, and takes occaſion to exerciſe it ſelf, upon the very motions of Pride. As Pride oft-times buddeth upon the flouriſhing acts and exerciſe of Grace: ſo Humility is oft ſpringing, when in other reſpects it is Winter with the Soul. As in Winter Trees grow at the root.
And as by the help of Grace, we come to a plainer diſcovery of, and greater diſpliſance againſt Corruption: ſo in this particular, by Humility we are made more aware of Pride, and heartliy engaged againſt it. You may take this for a Rule, where Pride is leaſt felt, where it is not diſcerned, there it moſt prevails. Sicut macula quanto magis creſcit in Oculo, tanto minus videt Homo; ſic ſuperbia quanto major fuerit, tanto minus percipitur. As a Pearl in the Eye, the more it ſpreads, the leſs a Man ſees; ſo the more Pride prevails, the leſs it is ſeen. But true Humility will help one ordinarily to take notice of proud Thoughts, as they ariſe, and cauſe him thereupon to lie lower in Self-abaſement.