A Supplement to Knowledge and Practice, Part 2 · Chapter 3
CHAP. III. Of Pride.
IN treating of this Argument I ſhall ſhew
1. What is not to be accounted Pride, though it may (by ſome) be ſo eſteemed.
2. What Pride is, wherein the nature of it conſiſts, and what are the ſigns and evidences of it.
3. The great evil and malignity of it.
4. Give ſome remedyes and directions againſt it.
For the Firſt. There are ſome things that look like Pride (and make men cenſured for proud) which are not ſo, ſuch as theſe.
1. When a man in authority, whether Magiſtrate or Miniſter, having a Spirit ſuitable to his place and work, and caſting off all puſillanimity and irregular fear of men, and by Faith eyeing God, and deſigning to pleaſe him, does his duty couragiouſly, leaving iſſues and events to him. This is not Pride, but Chriſtian courage and reſolution, and a gracious gift of God.
2. When Magiſtrates, Parents, or Maſters do maintain the honour and decorum of their place and degree, and do keep that diſtance from their inferiours, which is needful for their good, and that the inferiours may pay them that reverence and reſpect, which is required of them. This is not to be accounted Pride, but the behaving a mans ſelf worthily in his place.
3. When a man does prefer the commands of God before the commands of men, and is more fearful of offending God, than incurring the diſpleaſure of men, this is not to be accounted Pride, but a duty. The Papiſts, and poſſibly ſome others will call thoſe perſons proud and deſpiſers of Government, who will not obey them in all their uſurpations. And thus proud men call others proud, who cannot crouch and yield to them in the exerciſe of their Pride.
4. When a man hath a due and honeſt care to maintain and uphold his credit, good name and reputation, not meerly for it ſelf; but as it may make him more uſeful and ſerviceable to God in his generation. This is not to be accounted Pride, but a duty that Chriſtian prudence requires of him.
5. When a Miniſter, or private Chriſtian does plainly and ſeriouſly reprove an offending brother, out of a true deſire of his amendment and reformation. This is not to be accounted Pride, or Pragmaticalneſs, but the diſcharge of an excellent Chriſtian duty, which is by ſo much the more excellent, becauſe it is ſo much neglected, and is ſo hard to perform in a right manner. And ſo much for the firſt particular.
2. I come now to ſhew what Pride is, and wherein the nature of it con…ſts, and what are the ſigns and evidences of it.
In the general, Pride is an inordinate ſelf-exalting, and overvaluing of our ſelves; *Su…erbia eſt appetitus inordinatus propriae excellentiae. Superbus dictu… eſt, quia ſuper vult videri quam eſt.and eſteeming our ſelves to be wiſer and better than indeed we are, and an eager deſire, that others ſhould ſo think of us, ſo ſpeak of us, ſo treat us. And this vanity of mind, this inordinate ſelf-eſteem manifeſts it ſelf in ſundry Particulars.
1. When men aſſume that glory and honour to themſelves, which ought to be reflected and aſcribed entirely to God. As Herod did, when the people applauded him, and cried, The voice of a God and not of a man. The Texts ſayes, Acts 12.20. &c. The Angel of the Lord immediately ſmote him, becauſe he gave not God the glory, and he was eaten up of worms.
2. When they are too highly conceited of their own wit, wiſdom, care and contrivance, and aſcribe their ſucceſſes unto that, and ſo Sacrifice to their own net, not owning, or acknowledging the ſpecial favour and providence of God therein as they ought to do. Deut. 8.13, 14, 17, 18. When thy herds and thy flocks multiply and thy ſilver and thy gold is multiplied, and all that thou haſt is multiplied, then beware leſt thy heart be lifted up, and thou forget the Lord thy God (which brought thee out of the land of Aegypt from the houſe of bondage) And thou ſay in thine heart, my power, and the might of my hand hath gotten me this wealth. But thou ſhalt remember the Lord thy God; for it is he that giveth thee power to get wealth, &c.
3. When they brag, and boaſt, and are conceited of their own knowledge, worth, parts, and excellencies, and their acceptance with others Thraſo-like. *Illud profecto mihi datum eſt, ut ſint grata, quae facio, omnia. Thraſo in Eunuch.Pride often times puffs people up with a conceit of their great knowledge; whereas alas! how little do we know of what is knowable, and of what we may, and ought to know.
4. When they contemn, ſlight, ſcorn, and undervalue others, and their performances, crying up what they do themſelves, but deſpiſing, and vilifying what is done by others.
5. When they are apt to be very angry and cholerick at any thing that agrees not with their own humor, and are impatient to be contradicted, be their ſpeech right or wrong. Proud, and haughty ſcorner is his name, who dealeth in proud wrath, Prov. 21.24.
6. When they are apt to be contentious and quarrelſom, and that upon ſmall matters. Only by Pride cometh contention, but with the well adviſed is wiſdom, Prov. 13.10. He that is of a proud heart ſtirreth up ſtrife, Prov. 28.25.
7. When men are headdy, ſelf-willed, head-ſtrong, and unperſwadable, though never ſo great reaſons be offered them, thinking themſelves wiſer than other men.
8. When they affect ſingularity without reaſon, and go in by-paths by themſelves, not ordinarily trodden by others, that they may be the more taken notice of. A ſober traveller that rides in the ordinary road is not ſo much obſerved as he that jumps over hedge and ditch, and rides in wayes untrodden by others. Indeed good men in evil dayes are ſometimes compelled to be ſingular (as Lot was in Sodom) but they do not affect it, could they avoid it without ſin.
9. When they are cenſorious and uncharitable, and love to carp and find fault with others. They are not ſo quick-ſighted to ſee their own failings, as the failings of others.
10. When they will not confeſs a fault, nor retract an error; though convinced of it, but out of pride and height of Spirit, juſtifie and defend it.
11. When they think diminutively and ſlightly of great mercies, and undervalue them, becauſe they ſee others injoy greater.
12. When they are apt to be diſcontented, to murmur, and repine if they have not all they deſire, and if all things go not according to their wills.
13. When they are apt to fret and be impatient under the afflictions God layes upon them, not conſidering what greater puniſhments their ſins deſerve.
14. When they envy the parts and gifts, or the imployments and places, or the credit and reputation of others, thinking themſelves diminiſhed or leſſened thereby.
15. When they are more careful about the outſide than the inſide of their duties, and are more ſolicitous how they are liked and approved by men after a duty, than how they have approved their hearts and conſciences to God in the duty.
16. When they are impatient of reproof, and of that diſcipline Chriſt hath appointed in his Church. Our Saviour Mat. 18.15. hath appointed that an offending brother ſhould be firſt dealt with by private admonition. If that will not reform him, then he is to be admoniſhed by two or three. If he do not amend upon that, then he is to be admoniſhed more publickly by the Church. If he ſtill continue obſtinate and unreformed, then the Church is to excommunicate him, and the members of it are to ſhun him as a Heathen man, or a Publican, that ſeeing himſelf looked upon (for the preſent) as an incorrigible perſon, he may be aſhamed of his ſin and folly. Now proud perſons, of all others, are moſt impatient of living under this diſcipline, and are apt to think it a burden inſupportable (ſome of them have called it the burden of Iſſacar) that they cannot be permitted to live as they liſt, or that they ſhould be barred of any of Chriſts Ordinances, or that any ſhould controul them.
17. When they are exceſſively hard and difficult to be pleaſed, and are too ridged exacters of obſervance and reſpect from their inferiors.
18. When they love others not according to their true worth, but according to the meaſure of reſpect which they ſhew to them.
19. Proud perſons are uſually moſt injurious both in words and actions towards weak adverſaries.
20. Proud perſons are very reſentful of any injuries either reall or ſuppoſed done to them, and when they are wronged, they look for great ſubmiſſion and ſatisfaction.
21. Pride makes people exceeding loath to be beholding to others. Some will almoſt ſtarve rather than make their wants known.
22. The Pride of the heart very often ſhews and manifeſts its ſelf in the vanity of the garb and attire.
23. Pride many times makes people to ſlight the Miniſters and Meſſengers of God, and to hear their teachers, as Judges, not as Learners.
24. Pride very often makes thoſe in place apt to domineer over their inferiours, and to think of the dignity of their places more than of the duty they owe to God, and the people in thoſe places.
25. Pride makes people ſpend profuſely, for their credit, or reputations ſake. But when an object of Charity calls, they are backward enough. Their eſtates are more at the command of their credit than at the command of God, or charity. And ſo much of the ſecond Particular, namely, what pride is, and what are the ſigns and evidences of it. I come now to the third, viz.
3. To ſhew the great evil, malignity and danger of it; And this I ſhall repreſent to you in ſundry particulars.
1. Conſider, that Pride is a very ruining ſin. It undid Angels, 1 Tim. 3.6. and our firſt Parents. It overthrew the Tower of Babel, drowned Pharaoh, proſtrated Goliah, hanged Haman, deſtroyed Senacharib, made Nebuchadnezzar like a beaſt, cauſed Herod to be eaten up with lice, Prov. 15.25. God threatens that He will deſtroy the houſe of the Proud.
2. 'Tis a very diſquieting ſin. (1.) 'Tis a great disquieter of a mans own Soul. Every little thing caſts a proud man into a paſſion. It renders his life miſerable, and puts him in the power of any man to be his tormentor. A ſmall neglect or affront diſorders a proud man even almoſt to diſtraction. A remarkable inſtance hereof we have in Haman, Eſther 3.5. (2.) It is a great diſquieter of others, a great occaſion of diſquiet in private families, and ſo likewiſe in Pariſhes, it makes men very firebrands in the places where they live; It makes them full of animoſity againſt thoſe that croſs them in any thing, and full of envy at thoſe that are above them. And ſo in Church and State, none ſo troubleſome as proud perſons. Look alſo upon the lamentable effects of it in the world. O curſed Pride, thou child of the Devil, how doſt thou ſet the whole world on fire? what woful diviſions, contentions and miſchiefs doſt thou cauſe where thou prevaileſt.
3. Pride uſually blaſts parts. It blinds the mind, and makes people over confident of their own conceits. 'Tis alſo very frequently the high-way to Apoſtacy. Mark thoſe that are proud in a Pariſh, or family, and if there come any infection of ſchiſm, or hereſie near them, they are commonly the firſt that catch it.
4. Pride commonly hates fraternal admonition and reproof, and ſo keeps off the proper remedy, and means of amendment and reformation.
5. 'Tis the mother of many other ſins, as of revenge, oppreſſion, and hard, and injurious dealing.
6. 'Tis a very extenſive ſin. 'Tis apt to ſhoot it ſelf into our whole converſation, yea (which is ſaddeſt of all) to creep into our beſt duties. There is ſcarce a good action we do, but this curſed flye will be apt to get into it, and poyſon it, if we take not great care*S…p…rbia maxime tim…nda in recte actis. Luth. and watch our hearts very ſtrictly.
7. 'Tis a great impediment to converſion. It obſtructs ſaving illumination. A proud perſon is hardly convinced of the greatneſs of his Sins. Original ſ…n will ſcarce be acknowledged by him, and he thinks but ſlightly, and diminitively of his actual Sins; ſuch a perſon is hardly brought to ſee the neceſſity of converſion, and his abſolute need of a Saviour. And ſo much of the great evil and danger of this Sin.
4. I come now in the fourth place to give ſome remedies and directions againſt it.
1. Enter into a ſerious conſideration of thy own vileneſs. *E Coelo deſcendit Noſce teipſum.Conſider the infirmities, weakneſſes, and ſickneſſes of thy body, but eſpecially the great depravedneſs of thy Soul. Want of due and ſerious conſideration and deſcending into a mans ſelf is the great cauſe of Pride. Meditate on thy manifold ſins, and the deſerts of them, and meditate on thy weakneſſes, and miſeries, and then tell me whether thou haſt any cauſe to be proud.
2. Often meditate on the glorious nature and attributes of God; on his infinite greatneſs, holineſs and purity, and tha is one good means to abaſe thee, and make thee to abhor thy ſelf. Job 42.5, 6. I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee; Wherefore I abhor my ſelf, and repent in duſt and aſhes.
3. Conſider how d declares, that he hates, abhors, and reſiſts a proud perſon. nd he muſt needs fall, whom God ſets himſelf againſt. He reſiſts the proud, but his grace and favour is towards the lowly. Every one that is proud in heart is an abomination to the Lord, Prove 16.5.
4. Look upon the great imperfection of thy graces, and thy manifold failings even in thy beſt duties. Ex ignorantia tui venit ſuperbia. Ignorance of thy ſelf is the cauſe of thy Pride.
5. Look upon our humble Saviour. Nulla creatura humilior Deo, ſayes Laurentius excellently. The moſt powerful ſight in the world, for the humbling of the ſoul is a Crucified Saviour. What an example of humility hath he left us? His whole life was a conſtant Lecture of Humility. He condeſcended ſo low as to waſh his Diſciples feet, John 13. Non ex officio, ſed ex amore, & in exemplum, as one ſayes upon the place.
6. Look on the holy Angels how they humble themſelves, and condeſcend to miniſter for the good of the people of God, who are ſo much their inferiors.
7. Look upon the examples of the moſt eminent Saints, and you will find they were eminent in this grace of humility. See inſtances hereof in Abraham, Gen. 18.27. Behold now I have taken upon me to ſpeak to the Lord, who am but duſt and aſhes. In Jacob, Gen. 32.10. I am not worthy of the leaſt of all thy mercies, which thou haſt ſhewed unto thy ſervant, for with my ſtaff I paſſed over this Jordan, and now I am become two bands. In David 1 Sam. 7.18. And David ſaid, who am I O Lord God, and what is mine houſe that thou haſt brought me hitherto?
8. Look upon the Devils themſelves, that tempt you to be proud. See what Pride hath brought them unto. A proud man is the very image of the Devil. Pride, Malice, Hatred, and Lying are the Devils peculiar ſins. And can it be pleaſing to you to be like unto him?
9. Conſider how God does uſually leave proud perſons to themſelves, at one time or other, and ſuffer them to fall into ſome ſin or miſcarriage, that ſo they may be abaſed and humbled. One indiſcreet action of a man left to himſelf, may throw down the reputation that he has by great caution and circumſpection been many years in raiſing, and make him vile in the eyes of the world.
10. Conſid. that thoſe that are proud are uſually near ſome dreadful fall, or heavy judgment. God himſelf hath made Pride a ſymptom, or prognoſtick of it. Luke 14.11. Whoſoever exalteth himſelf ſhall be abaſed, and he that humbleth himſelf ſhall be exalted; and Chap. 1.51. He hath ſcattered the proud in the imagination of their hearts. He hath put down the mighty from their ſeat, and exalted them of low degree.
11. Reaſon thy ſelf into a loathing of this ſin. Ask thy ſelf, what art thou, what haſt thou, what canſt thou do that thou ſhouldſt be proud?
1. Is it thy birth thou art proud of? If thy Parents were of great quality and of great virtue, thou oughteſt to look to it that thou imitate them in their worthy behaviour, and vertuous life, elſe thou wilt be a diſhonour to them. If they were great in this world, and vitious, thou haſt no cauſe to boaſt of thy deſcent from them, but to take heed of treading in their ſteps, leſt a curſe be intailed upon thee from them. Beſides, conſider that perſonal merits render any man imcomparably more valuable than his relalation to very deſerving Anceſtors.
2. Is it Riches? The more thou haſt, the greater will be thy account. Our Saviour tells us 'tis hard for a rich man (eſpecially ſuch an one as truſts in his riches) to enter into the Kingdom of God, Mark 10.23, 24. Few rich men eſcape the ſnare. Thy account and danger ſhould rather make thee fear, than thy riches lift thee up. Or if thou haſt riches, 'tis very uncertain whether thou wilt carry them to thy grave. There are many accidents that may impoveriſh thee. Or if thou doſt carry them to thy grave, thou canſt carry them no farther, but there muſt leave them, and poſſibly either to a fool or a prodigal. 'Tis often ſeen, the faſter men gripe and think to hold their wealth, the ſooner they looſe it, like him that gripes Callice-ſand in his fiſt, the harder he gripes it, the faſter it ſlips away from him.
3. Is it Power thou art proud of? So great will be the account that men in power muſt give, how they have improved that Talent, (whether for God, or againſt him) that the very thoughts of it may affright any conſidering, man. Thou haſt need well conſider how thou haſt improved thy power, whether for the intereſt of God, and the good of the world, or only to ſerve thy own or other mens luſts, as too many do.
4. Is it thy learning thou art proud of? certainly the more learned thou art the more humble thou oughteſt to be. True knowledge diſcovers the folly and pernitious tendency of Pride, and affords abundant matter for Humility. The heavieſt, and moſt weighty heads of corn bow down themſelves, the empty ones perk up themſelves. Conſider alſo how little thou knoweſt of what is knowable, and of what thou mighteſt, and oughteſt to know. Alaſs! Thy learning is but a pitiful narrow thing in reſpect of the amplitude of things that are to be known.
5. Is it Beauty or bodily ſtrength thou art proud of? Alaſs! poſſibly a diſeaſe at this very moment is breeding in thee that will ſuddenly pull down thy ſtrength, and deface thy beauty. And obſerve it who will, that ſtrength and beauty, that raiſes Pride is commonly ſhort lived. For vain-glory commonly putteth great ſtrength upon dangerous and perilous attempts and undertakings, which uſually do indanger and hurt it, if not deſtroy it. And that beauty which is ſet forth to be a temptation to luſt, and diſhoneſty, is commonly the ruiner of its owner. That beauty is beſt ſet off which is attended with the ornament of a meek, and quiet ſpirit, which is in the ſight of God of great price. If God hath given thee beauty, let it ſtir up thy gratitude, and not be a ground of pride to thee.
6. Is it Wit or good natural parts that thou art proud of? Alaſs! how ſoon may a fever or apoplexy deprive thee of thy memory, wit and underſtanding? Beſides, obſerve it, wit is never ſooner foiled than by Pride. Pride caſteth a ridiculouſneſs and a kind of blot upon the greateſt parts. Such an one hath good parts (ſaith the common by-word) but he knows it too well. Pride alſo often times draws up into the brain, ſuch hot cholerick vapours and fumes as diſorder and diſcompoſe it. But humility and lowlineſs of mind is a great advantage for the improving of all our faculties. It cools and qualifies the blood and ſpirits, and keeps the whole man in a good frame and temper. Beſides thoſe that are conceited of their wit, do uſually (at one time or other) run into ſome extravagancy, renders them deſpicable and ridiculous. 'Tis ten to one but their Pride will carry them into ſome ridiculous action, ſo that they will receive more reproach and cenſure for their pride, than they received before applauſe for their parts? 'Tis far more deſirable to be a wiſe man than a witty man. When therefore thou art apt to ſwell with Pride, at the reflexion upon thy parts, think how many there are in the world more wiſe and learned and worthy than thy ſelf.*Cum ſuperbia tentat, cogita me…iores. Bernard. Think how many brave men there now are and formerly have been, who have done more for God, and for the good of the world than ever thou haſt done.
7. Is it Credit, or applauſe, or honour, or eſteem, thou art proud of? The wind is not more uncertain. Thou thinkeſt thou haſt honour; thou deceiveſt thy ſelf, thou haſt it not. He hath it that gives it thee, and he may detain it from thee when he pleaſeth.*Honor magis eſt in honorame quam in Honora…o. A mans credit is leaſt in his own keeping of any thing.
8. Is it fine cloaths thou art proud of? All Pride is a very fooliſh thing, but that which ariſes from ſuch mean things, is the moſt irrational of all. Alaſs! you muſt ſhortly change all your finery for grave-cloaths, and that vile body of yours that now you endeavour with ſo much art and coſt to deck and adorn muſt ſhortly be laid in the duſt. Fine cloaths may make Children and young folks proud, but wiſe and conſidering perſons are not uſually affected with ſuch things. Be cloathed with humility ſayes the Apoſtle, 1 Pet. 5.5. that is the beſt cloathing of all.
9. Is it grace or goodneſs that thou art apt to be proud of? This is a thing very irrational and abſurd. For predominant pride cannot conſiſt with grace, but is a great ſign of a graceleſs ſtate. If thou haſt grace, ſo far as thou art proud of it, thou doſt abuſe it, contradict it, and act againſt the very nature of it. For Pride is to grace what a conſumption is to health. Be not high minded, but fear, ſayes the Apoſtle, Rom. 11.20. When you think you ſtand, take heed leſt you fall. 1 Cor. 10.12. And thus much of the eleventh Direction; namely, that we ſhould reaſon our ſelves into a loathing of this ſin.
12. Look on the humbling judgments of God that are abroad in the world, and turn them all as ſo many Cannons againſt thy Pride. Methinks every ſerious Chriſtian ſhould think it unreaſonable and unſuitable in ſuch a calamitous time as this is, when God calls to humbling and abaſing our ſelves, and to ſympathize with others that are in an afflicted condition, now to lay it out in pride and vanity and gariſh garbes and attire more than formerly. We have ſeen many humbling ſights, and felt many humbling ſtrokes, and have heard many diſmal cries of our afflicted Brethren and ſhall we now be proud? I know the world is at that paſs, that a Miniſter will be thought to do more wiſely to ſave his breath than ſpend it upon ſo hopeleſs a deſign as to think by all his arguments to reform people in this particular. The pride of the world is now too high to be born down by Sermons or the moſt earneſt and ſerious exhortations. Alas! 'Tis a monſter, that has not been conquered by War, nor Plague, nor Fire. And do you think it will be born down by the breath of a poor Miniſter, though exhorting never ſo ſeriouſly. However, we muſt do our duty, and lift up our voice like a Trumpet, and ſhew Iſrael their ſins, whether they will hear or whether they will forbear. And if I can bring but one ſinner (who is concerned in this reproof) to conſider his wayes, and to forſake his pride and vanity I ſhall not repent me of this pains.
13. Conſider how God in the contrivance of mans redemption deſigneth the humbling of all whom he intends to ſave. For he hath ordained that no man ſhall be juſtified by a righteouſneſs of his own performance, but by the ſatisfaction, merits, and interceſſion of the Redeemer. Therefore he prepareth men for the reception of this pardon, by humbling them and making them vile and mean in thir own eyes.
14. Read what Chriſt expects from them whom he intends to ſave, and then you will ſee what a great meaſure of humility and ſelf-denial is required of them. Except ye become as little Children ye cannot enter into the Kindom of Heaven, Matth. 18.3.
15. Treaſure up ſome Scripture precepts againſt Pride, and have them alwayes ready in your minds, ſuch as theſe, he that humbleth himſelf ſhall be exalted. God reſiſteth the proud. Pride goeth before a fall. Every one that is proud in heart is an abomination to the Lord, Prov. 16.5. A mans Pride ſhall bring him low, but honour ſhall uphold the humble in ſpirit, Prov. 29.23.
16. Earneſtly beg of God to give you the grace of Humility.
Concerning which excellent grace, that I may treat the more profitably, I ſhall ſhew,
1. The Counterfeits of it.
2. Wherein the true nature of it conſiſts.
3. The great benefits and advantages of it.
4. The means to attain it.
For the Firſt, The counterfeits of it. There are four things that carry a ſhew of humility, but are at a great diſtance from it.
1. When men vilifie and diſcommend themſelves, or their own performances, on purpoſe to draw others to praiſe them. He that doth ſo, cozens himſelf into Pride by a ſhew of Humility. A man would be aſhamed if he were told, he uſed that mean ſtratagem to procure his own praiſe. But ſo glorious a thing is humility, that pride to hide its own ſhame, does ſometimes put on the vizor and ſemblance of it.
2. When men effect to wear ſome unuſual habit, or ſome mean and ſordid cloaths, or to uſe ſome clowniſh, unhandſome, and uncivil behaviour, which may make them taken notice of, and obſerved by others. This may look like Humility, but is far from it. There may be a ruſſet Pride, and a leathern Inſolency. 'Tis not alwayes couched under ſilk and ſattin. Many times there is a very ugly pride under mean cloaths. The Capuchins among the Papiſts go in poor cloaths with naked legs, and Sandals. Who hath required theſe things of them? I think the Apoſtles rule is here to be obſerved, whatſoever things are honeſt, pure, lovely, and of good report and praiſe-worthy among men, Phil. 4.8. Theſe we ſhould follow and not affect a vain ſignularity not warranted by the word of God.
3. When they chooſe to converſe for the moſt part with their inferiours, that they may bear ſway, and be the chiefeſt among them, this is no argument of Humility but rather of Pride.
4. When men live baſely, meanly, in no degree anſwerable, or according to the eſtate and condition God hath put them into; this is not humility, but an argument of a covetous and ſordid ſpirit. And ſo much of the counterfeits of humility.
2. I come now to ſhew wherein the true nature of Humility conſiſts, and in what particulars it evidenceth it ſelf. In the general. True Humility is a lowly frame and temper of Soul ariſing from wiſe, ſerious, and deliberate conſideration. 'Tis principally rooted in the mind, and evidenceth it ſelf in theſe Particulars.
1. The Soul that is truly humble is deeply ſenſible of its manifold weakneſſes, wants, and imperfections. 'Tis ſenſible of the darkneſs of its mind, the depravedneſs of its will, the diſorder and irregularity of its affections.*Humilitas eſt animi demiſſio orta ex vera ſtatus & conditionis ſuae agnition…. Camer.
2. 'Tis very ſenſible of its great ſinfulneſs and manifold tranſgreſſions againſt God. O (ſayes ſuch a Soul) who have I in the whole courſe of my life too much neglected my Creator (who gave me my life and being) and in many things how grievouſly have I ſinned againſt him? And the wages of every ſin being death, how obnoxious and liable have I made my ſelf to the wrath and curſe of God? What a mercy is it that I am out of Hell, who have ſo many wayes broken the holy and righteous Law of God?
3. As a conſequent hereupon, 'tis very ſenſible of its great unworthineſs of thoſe mercies it enjoyes from God. The humble ſoul ſayes, as good old Jacob did, Gen. 32.10. I am not worthy of the leaſt of all thy mercies, which thou haſt ſhewed to thy Servant.
4. The humble Soul is filled with an high admiring, and affectionate gratitude to God, as the free giver of all the mercies it enjoys. 'Tis very thankful for temporals, but much more for ſpirituals; and owns all to the free bounty and goodneſs of God. The humble Soul is a great admirer of free grace, and highly prizes our Lord Jeſus Chriſt, and his great undertaking for the redemption of Mankind.
5. The humble Soul is patient under afflictions, and clears God of any hard dealing in his proceedings againſt him. He charges not Good fooliſhly, how ſharp ſoever his afflictions be.
6. The humble perſon is patient under the neglects and diſreſpects he meets with from men. 'Tis not for me (ſaith the humble Soul) to expect or look for reſpect and eſteem in the World. 'Tis enough for me if among thoſe few good men I am acquainted with, I find a tolerable kind acceptance.
7. An humble perſon doth carefully watch over his thoughts, words and actions, leſt Pride or vain-glory ſhould ſteal in upon him, and eſpecially he fears leſt he ſhould be puffed up on the account of thoſe actions, that meet with ſome applauſe and acceptance in the world. A man ſhould alwayes endeavour to do things that deſerve honour and eſteem, but then he ſhould not aſſume the glory of them to himſelf. If he do any thing tending to the honour of God, and the good of the world, he is very glad of it, and heartily thankful to God for inabling him to do it. But he gives God intirely the glory of it.
8. The humble Soul hath a charitable opinion of others, which he is the more induced to upon conſideration of his own weakneſſes, and manifold failings. Where there is the greateſt humility, commonly there is the greateſt charity, but where there is the higheſt Pride, there uſually is the greateſt cenſoriouſneſs and uncharitableneſs.
9. An humble perſon ſtrictly animadverts upon, and obſerves his failings and defects in the good duties he performs. He takes notice of the deadneſs, coldneſs, formality, and the degrees of vain-glory, that are apt to creep in upon him in the performance of them; and all theſe are matter of humiliation to him. And thus much of the nature of humility, and the particulars wherein it evidenceth it ſelf.
3. I come now in the next place to ſhew the fruits, benefits and advantages of this eminent grace.
1. The humble man obtains grace, favour, and a bleſſing from God. He gives grace, that is, he manifeſts his grace and favour to the humble. The humble man doth not uſurp the glory due to his Creator, nor intercept the Tribute which ought to be paid to God, but payes it willingly to the right owner. And God hath declared, that thoſe that honour him, he will honour. The favour of God is alwayes accompanied with bounty, and beneficence. But his Favour is not to be meaſured by his heaping temp…ral things on us, but by his bleſſing us with Soul-mercies and ſpiritual bleſſings which have a reference to the life that is to come.
2. The humble ſoul ſhall be ſure of Gods direction, Pſal. 25.9. He ſhall be guided (firſt) in the right way to Heaven, which thoſe that are wiſe in their own eyes many times miſerably err from. What did many of thoſe that were knowing and learned among the Jews and Gentiles (being full of their own wiſdom and learning) account of the Goſpel? That which was in it ſelf the wiſeſt and moſt profound contrivance that ever was in the world, and moſt efficacious inſtrument of mans converſion and ſalvation ſeemed to theſe men of wiſdom meer fooliſhneſs. (2.) But it was the power of God unto Salvation, Rom. 1.16. to all thoſe that were brought thereby to believe in our Lord Jeſus. 2. The humble perſon God will guide in his worldly affairs and buſineſs, whereas proud men (who uſually lean on their own underſtanding, and diſdain all counſel but what ſuiteth with their own wiſdom) very frequently miſcarry. Let us call our own experience to witneſs, whether when (in a deep ſenſe of our own weakneſs, and diſtruſting our own ability and wiſdom to grapple with the difficulties we were to meet with) we have humbly implored the divine directions, and guidance, and have committed our ſelves thereto, I ſay, let us conſider whether we have not found God helping of us, and caſting our affairs better for us than we could have imagined or contrived our ſelves.
3. An humble perſon is uſually well thought of and ſpoken of by all that know him, whereas a proud man is the mark of common obloquy. If a man be proud, almoſt every body is ready to pull him down. Nay, they that are proud themſelves are ready enough to pull down others that are proud. But the humble almoſt every body is willing to lift up.
4. Not one diſpenſation of God will paſs without doing us ſome good, if we be humble. Proſperity will better us, and adverſity will better us. All winds will drive us on towards the haven of eternal happineſs, if we be truly humble.
5. Humility keeps the ſoul in great tranquillity. The paſſion of pride and haughtineſs how it vexes and diſquiets the minds of men? but humility makes the Soul very ſubmiſſive to the will of God; ſhall not I ſubmit (ſayes the humble ſoul) to the will of my heavenly father, whoſe will I pray daily may be fulfilled. The cup that my heavenly Father giveth me to drink, ſhall not I drink it? What am I that I ſhould not be croſſed or reproached? It is but what I deſerve, nay much leſs than I deſerve by reaſon of my ſins. My preſent condition is not ſo troubleſome or painful or uneaſie but I deſerve much more. And ſhall not I be patient and content and ſubmit to my Soveraign Lord (to his wiſdom as well as to his will) who orders all things for the good of them that love and fear him? And ſo much of the third particular, the benefits and advantages of humility.
4. I come now in the laſt place to preſcribe ſome means for the attaining of it.
1. Conſider how highly God values and prizes this temper. He dwells in the higheſt heavens, and in the loweſt hearts, Iſa. 66.2. Iſa. 57.15. The ornament of a meek and quiet ſpirit is in his ſight of great price, 1 Pet. 3.4. And Mic. 6.18. ſayes the Prophet, He hath ſhewed thee O man what is good and what the Lord requires of thee, namely to do juſtly and to love mercy and to walk humbly with thy God. God takes no pleaſure in us, till he hath brought us to this frame and temper.*Deſcendendo coelum aſcenditur. Caſſiodor. Nothing makes us ſo precious in Gods ſight as Humility. We are moſt precious in Gods eyes, when we are moſt vile in our own. An humble and a contrite ſpirit is more valued by him than all burnt-offerings and ſacrifices.
2. Conſider the various means that God uſes to work this ſo neceſſary a grace in the hearts of his own people. Sometimes he viſits them with afflictions, ſometimes with temptations, *2 Cor. 12.7.nay, ſometimes he ſuffers them to fall into ſin, and all to humble them. Expedit ſuperbo ut incidat in peccatum as he ſaid of old. And if God ſo much deſires we ſhould be humble, ſhall not we comply with his will therein?
3. Con. how our bleſſed Lord and Saviour recommended humility to the World. (1.) By his precepts, Mat. 11.28. (2.) By his example, John 13. He waſhed his Diſciples feet, And John 6.15. When they went about to make him a King, he utterly refuſed it. There is not any one vertue that he commandeth and commendeth more than humility, nor any one vice that he ſets himſelf more againſt than pride. In his Beatitudes, Matth. 5. Poverty of ſpirit hath the firſt promiſe, and meekneſs and humility the third. And if we look through his whole life, we ſhall find there is not any one grace he did more ſignally exerciſe, or by his example more commend to the imitation of Chriſtians than Humility. Let the ſame mind therefore be in us that was in Chriſt Jeſus, as the Apoſtle exhorts us, Phil. 2.5.
4. Earneſtly pray to God to help thee in the humbling of thy heart, pour out thy ſoul to the Lord in ſome ſuch petitions as theſe. Lord take from me (I pray thee) all vanity and fooliſh complacency in my own perſon or actions, and help me to reflect all gl…ry to thy ſelf, ſuffering nothing to adhere to mine own heart, but a ſence of my imperfections and thankfulneſs to thee for all thy free and undeſerved mercies. Lord keep me from ſin, folly, and indecencies, and then inable me to receive all leſſenings and diminutions ro m men patiently and contentedly.
5. Converſe often with humble and afflicted perſons, that ſo thy heart may be affected with their condition, and that thou mayeſt ſympathize with them in their ſorrows and ſufferings.
6. Conſider what a great influence humility hath into many other graces. Repentance, Faith, Love to God and man are much quickned and enlivened by humility. None more truly penitent, none more joyfully and thankfully repoſe and rely on the great ſatisfaction of Chriſt, none have their hearts more inflamed with love to God and man than humble perſons. Lord what am I (ſaith the humble Soul) that ever thou ſhouldſt place thy love on one ſo unworthy? What am I or what is my fathers houſe, that thou ſhouldſt deal ſo bountifully with me?
7. Meditate often on thy own failings and weakneſſes, and reflect on the worſt things in thee, that ſo thou mayeſt be abaſed, and not only on the beſt to puff thee up. The Phariſee in Luke 18. cried out, I thank thee O Lord, I am not as other men are, an extortioner, unjuſt, an adulterer, or as this Publican; but the poor Publican cried out Lord be merciful to me a ſinner.
8. Meditate on thy own death, and celebrate thy own Funeral in thy ſerious thoughts and meditations. Methinks ſome ſerious thoughts of death and the grave ſhould be able to pull down the pride and plumes of the vaineſt ſpirit.