Words to Give to the Young Man Knowledge and Discretion, Treatise · Part 2
Of Original Sin.
It is an Ancient Tradition among the Jews, that when Noah ſent forth his Sons to people the World, he gave to every one of them ſome Reliques of Adam; but it is a more certain and ancient truth, that all the Poſterity of Adam have receiv'd, not onelyonly ſome, but all the Reliques of his ſinful Corruption, a leaven that has overſpread the whole lump of Mankind, for all have corrupted their ways (viz. all except Chriſt) Pſal. 14. 1.and all that is done by them, and all that is in them (viz. all the faculties of their Souls, all the Members Mat. 15. 18.of their Bodies, and the Actions of each) are defiled by it.Tria Auguſtinus tribuit peccato originali quod ſic peccatum, poena peccati, cauſa peccati.
A Toads poyſon is but in one place, but this is in all, like a Diſeaſe that has corrupted the whole Maſs of Blood.
By this you are indiſpos'd to all good, for there is nothing in the World, but it will either find as a hindrance to it, or make it ſo.
When Paul had a will to work, Gal. 5. 17. Rom. 7. 18.he wanted a power.
By this you are inclin'd to all evil.
There is not a ſin in Hell, but has a Root in this; nor any ſin ſo great or foul, but you would commit, if under the power of it, and left to your ſelf; for it is virtually all ſin.
The new Man (the new Creation) 2 Cor. 5. 17. foreign.is not ſo much one Grace, as all; and the Old Man (Original ſin) is not ſo much one ſin, as all.
So that here you may ſee,
1. What cauſe you have to be humbled under it.
Plato ſays, if Vertue could be ſeen with Bodily Eyes, it would Raviſh the Beholders; and if the Corruption in all by Nature could be ſeen, it would (as the Schools ſay) tranſport them to Madneſs.
David and Paul were humbled Pſal. 51. 5. Rom. 7. 24.under it, therefore and well may you.
2. Where to lay the blame, when you ſin.
Some, when fallen under afflictive Evil, lay all on Providence, and nothing on Sin that cauſed it; and when fallen into ſin, lay all on the Devil, and nothing on themſelves; and thereby make the Devil (to whom due ſhould be given) worſe than he is, and themſelves better than indeed they are; for were there no Devil to tempt to ſin, there is that within them, that both can, and would do it.
Since then the Devil cannot prevail, unleſs you yield to him, (for his ſtrength is within you) let the time of Complaint againſt him, be ſpent in reſiſting of him, that you may not.
It is the Bello…s and fire, that makes fire.
And ſince you are, when drawn aſide, enticed by your own Luſts, James 1. 14, 15.(the Enemies within you) let all the actions of ſin be laid at the door of your own Heart.
David, though a Man after Gods Heart, ſometimes walk'd 1 Chron. 21. 1, 17.after his own, yet then he laid the blame, not on the Devil, but on himſelf.
3. What little cauſe you have to cenſure any when fallen into ſin.
Plato's Advice to his Scholars was, that when they ſaw any irregular, and exorbitant in their Lives, they ſhould not raſhly cenſure them, but reflect on themſelves, and conſider, if they were not, or had not been ſuch themſelves: And it is the Advice of St. Paul (a greater than Plato) when any are overtaken in a fault, not to inſult over them, but to reſtore Gal. 6. 1. foreign.them in a Spirit of Meekneſs, (to ſet them in Joynt) and there is good reaſon for it; for though all are not alike evil by practice, yet all being by Nature ſo, viz. Aut ſumus aut ſuimus aut poſſumus eſſe quod hic eſt.ſeminally, and diſpoſitively the ſame, they either have done, or may do ſo.
The worſt mens actions ſhew what the beſt men by Nature are inclin'd to.
Of your own ſin, and of the ſins of others.
Of your own ſin.
IN every body there is ſome predominant Humour, and in every one there is a ſin that may properly be called their ſin, more than the ſin of any other, or than any other ſin, that they themſelves are inclin'd to.
This ſin is either,
1. That ſin you are moſt tempted to; the Devil knows the ſin that you (and all) are by diſpoſition (as well as by cuſtom and calling) moſt inclin'd to, and how to accommodate and ſute his Temptation to it.
Now, that ſin you are moſt frequently tempted to, that is your ſin.
2. The captivating conquering ſin, againſt which you are moſt weak, and by which (as Samſon by Delilah) you are moſt eaſily Rom. 6. 12. Ezek. 16. 30. Rom. 6. 16. 2 Pet. 2. 19.overcome.
You are moſt his, who is Maſter over you, and whoſe Servant you are.
3. That ſin you are moſt tender of, and indulgent to, that ſin you Judges. 6. 31.defend, and moſt excuſe.
We always take the part of them we love.
4. That ſin you make moſt proviſion for, for which any thing Rom. 13. 14.ſhall be given, and to which any thing ſhall be Sacrificed.
The beſt Friends are ever beſt provided for.
5. Or that ſin which is moſt highly eſteemed of (viz. as a right Hand, and a right Eye) that has the Throne of the Heart, and Commands in Chief that which the thoughts and deſires are moſt buſied about, and moſt approve, affect, and follow after.Jer. 22. 7. Hoſ. 4. 8.
The Affections make any thing moſt our own.
This is a ſin againſt knowledge, (and of all ſins the principal) a ſin, that ſhews, not onelyonly the Communion of the Heart with it, but the Union alſo of the Heart to it, and the greater becauſe ſo; for, the more a ſin is againſt Knowledge, and the more there is of the Heart in it, the greater it is; and therefore, above all (either great or ſmall) you muſt reſiſt and oppoſe it.
David prov'd his uprightneſs Pſal. 18. 23.before God by this, viz. that he had kept himſelf from his Iniquity; and you cannot be ſincere unleſs you do ſo too.
That ſin you love moſt, God hates moſt.
Of other mens ſins.
Merchants can Trade in bottoms that are not their own; and a Trade in ſin may be driven by you, by other mens ſins as well as your own; and then it is, when either you adviſe, or provoke them to ſin, conſent to it, or indulge them in it.
Jonadab was guilty of Amnon's 2 Sam. 13. 5.uncleanneſs with Tamar, Ahitophel of Abſalom's with his Fathers Concubines, 2 Sam. 16. 21, 22.for they advis'd them to it; and the Chief Prieſts and Phariſees were guilty of Chriſts death, John 11. 47, 53.for they ſat in Council about it.
Sapphira was guilty of the ſin Acts 5. 1, 2.of Ananias (for though ſhe kept not back part of the price, yet ſhe was privy to it) and Saul of Stephen's Death, (for he conſented Acts 22. 20. & 26. 10.to it, and kept the Raiment of them that ſlew him) and of many others that were put to Death, for he gave his voice againſt them.
Jezebel was guilty of Ahab's ſin, 1 King. 21. 7, 25.and of Naboth's Death, for ſhe ſtirred up Ahab to it. Balaam and 2 King. 17. 21. Numb. 23. 14. & 25. 1. Rev. 2. 14.Jeroboam were guilty of Iſraels Idolatry, for they provoked them to it; and Eli, of the ſin of his Sons, in that he reſtrained them not, when they made themſelves vile; a ſin ſo great, that it was 1 Sam. 3. 11, 12, 13, 14.not to be purged with Sacrifice.
Theſe are ſome of thoſe many ways by which others have been (and by which you may be) guilty of the ſins of others; and therefore, it concerns you to avoid them, that you may not.
It is bad to ſin of your ſelf, but worſe to adviſe others to it, for it ſhews a great ripeneſs in ſin.
Flowers and Herbs, when ripe, ſhed their Seed.
By conſenting to the ſin of another, you diſcover a will to act it, if you had Opportunity, and are equally guilty with them.
The Receiver is as bad as the Pſal. 50. 18.Thief.
By provoking others to ſin, you will provoke God to vengeance againſt them, and your ſelf too.
Jeroboam cauſed Iſrael to ſin, and it was the Ruine both of him 1 King. 13. 34.and them.
To defend ſin, is a high degree of ſinning, and to indulge it, is not the leaſt.
To indulge the leaſt ſin, ſome ſay, is as bad as the commiſſion of the greateſt, if not, yet the leaſt ſin indulg'd becomes great.
The non-execution of God's Law againſt ſin, is an open, and evident breach of it.
He that does not puniſh ſin Qui non prohibet. Jubet.(when his Duty and Place obliges to it) Commands it.
Therefore, never either ſecretly, or openly, in will, or in word, by permiſſion, or approbation, flattery or applauſe, conſent to the ſin of another; nor either allure, or entice, incenſe, or provoke any to ſin, but either reſtrain them from it, or reprove them for it, that you may (with Paul) Acts 20. 26. foreign.be pure from the Blood, and clear from the guilt of the ſins of all with whom you converſe.
If any Miſchief happened (under the Law) either to Man or Beaſt fallen into a Pit, he was guilty, that ſaw the Pit open, and did not cover it; and ſo will you be of the ſin of another, though not acted by you, if not prevented by you (ſo far as you are able) before it is committed, or not reproved and condemned, when it is.
Now, that you may not ſpoil Gods Cauſe with ill Pleading, nor become an Advocate for the Devil, when (by the reproof of ſin) you appear one for God, you muſt do it
1. Seaſonably.
2. Speedily.
3. Prudently.
4. Meekly.
5. Boldly.
1. Seaſonably.
Reproof is an affirmative Duty, that binds all, (though not all Semper non ad ſemper.alike) but not always, for every time ſin is committed, is not a fit time to reprove it, therefore you muſt chuſe a fit ſeaſon for it.
The beſt time to ſtrike the Iron is when it is hot and pliant; to Plough, when the Earth is made ſoft by Rain; and the beſt time to reprove ſin, is, when the mind of 1 Sam. 25. 36.the ſinner is prepared to receive it.
There is a time to keep ſilence, Eccleſ. 3. 7.as well as to ſpeak.
2. Speedily.
Take no ſeaſon that is not fit for Reproof, nor neglect any that is; for either the perſon to be reproved Heb. 3. 13.may be out of your reach, and then it will be impoſſible, or more hardened in ſin, (for the habit of ſin is intended and confirmed by cuſtom) and then it will be more difficult to reclaim him.
The longer any are the Devils Captives, the ſtronger are the Chains he binds them with.
3. Prudently.
All perſons are not alike, nor are all ſins neither, nor muſt they be reprov'd alike; you muſt therefore conſult, not onelyonly the convenience of time and place, but the Nature of the ſin, and both the quality and temper of the ſinner, that your reproof may be receiv'd, not as an affront, but as a kindneſs to him.
Nettles and Thorns muſt be Ezek. 2. 16.handled in a different manner.
4. Meekly.
If Hatred beget Reproof, and Paſſion bring it forth, or if Reproof be leavened with it, it loſes its Nature, (for it is not reproof, but railing) and will miſs of its end; for Paſſion is a ſhort Madneſs, and one Mad man is never like to do good to another; you muſt therefore do it, not in wrath, but with a Spirit of Meekneſs, that thoſe you reprove may not be the more confirm'd in their ſin, or reſolv'd for it, but reclaim'd from it.
The bluſtering Wind makes the Traveller hold his Coat the faſter.
5. Boldly.
Meekly, that the Perſon reprov'd may not be offended, and boldly, that God may not be diſhonoured; meekly, that your Anger may appear not againſt him, but his ſin; and blodly, that your Zeal may appear for God.
It is a ſinful Modeſty to be either afraid, or aſham'd to reprove ſin, and a fooliſh pity, to let any periſh in it through a fear of diſpleaſing them.
My Prayer for you, ſhall be Ab occultis meis peccatis & alienis meis, libera me Domine. Aug.that of St. Auſtin for himſelf, viz. that you may be kept from your own ſins, and from the ſins of others.
Of ſins of Omiſſion.
Sins of Omiſſion are the firſt Pſal. 14. 1. Rom. 1. 21, 24. 2 Theſ. 2. 10, 11.inlets to ſin; for the omiſſion of good, is the ground of the commiſſion of evil.
A ſin of Omiſſion is either not doing what is Commanded, or not doing it as it is Commanded.
1. Not doing what is Commanded.
Every Affirmative Command has ſomething Negative in it; and every Negative Command has ſomething Affirmative in it; that Command which enjoyns Honour and Service to God, forbids whatever may tend to his Diſhonour; and that which forbids the taking away the Life of any, does alſo Command an endeavour (ſo far as is poſſible) to preſerve that Life, and a neglect, is a ſin, becauſe a breach of that Law.
They that live not Godly, as Titus 2. 12. Eph. 4. 25. 1 Pet. 2. 11, 12. Rom. 8. 1. Pſal. 34. 14.well as deny Ungodlineſs; that ſpeak not truth, as well as put away lying; that walk not after the Spirit, as well as not after the Fleſh; and do not good, as well as depart from evil, are guilty of a breach of the Law, for it Commands both.
It is a ſin to do what is forbid, Aequè peccat, qui omittit faciends, & facit omittenda.and ſo it is alſo, not to do what is commanded; and therefore, they ſin, that do not what they ſhould, as they, that do what they ſhould not.
2. Not doing in a right manner what is Commanded.
God Commands both, and abhors all Obedience, that is not formally, as well as materially good, viz. ſo as to the manner, as well as to the matter of it.
They are Curſed, that do not Jer. 48. 10.the work of the Lord; and ſo are they too, that do it negligently.
Tacitus ſays of Galba, that he Quod magis erat extra vitia, quàm cum virtutibus. Minus vitioſi.had rather no Vice, than any Vertue: And Salvian ſays, that many in his time, thought themſelves therefore good, becauſe not ſo bad as others: And too many there are, that think they are therefore good, becauſe they do no evil; Saints, becauſe not Sinners; but how much they, or you are miſtaken by thinking ſo, will appear, by conſidering
That Sins of Omiſſion, as well as of Commiſſion, will
1. Denominate you to be evil.
2. Will bring evil upon you.
1. They denominate you to be evil.
A Garden is bad, if it has not good Flowers, as well as no Weeds; a Tree, if it does not bear good Fruit, as well as not bad; a Servant, if he does not preſerve his Maſters Goods, as well as not waſte them; and ſo are all that profeſs Religion, that appear not for it, as well as not againſt it.
Unrighteouſneſs left, is not Iſa. 1. 17, 18.Righteouſneſs learnt; and therefore, unleſs you become Righteous, as well as forſake Unrighteouſneſs; and do good, as well as ceaſe to do evil, you are not good at all.
Unſavoury Salt (in this ſenſe) is no better than Poyſon.
2. That Sins of Omiſſion will bring evil upon you.
Moab and Ammon were Baniſh'd from the Congregation of the Lord to their tenth Generation, Deut. 23. 3, 4.for a Sin of Omiſſion, (viz. for not meeting the Iſraelites with Bread and Water in their way out of Egypt.)
Meroz was Curſed for this ſin, Judges 5. 23.(he, for not helping the Lord againſt the Mighty, as well as they that helped the Mighty againſt the Lord.)
Saul loſt his Kingdom for this Sin, (viz. for not killing Agag) 1 Sam. 15. 9, 23.the Fig-tree in the Vineyard was doom'd to be cut down for this ſin, (viz. not for bearing Crabs, Luke 13. 7, 8.but for not bearing Figs;) the fooliſh Virgins were ſhut out of Mat. 25. 3, 8.Heaven for this ſin, (viz. not for waſting their Oyl, but for not getting Oyl in their Veſſels.)
The Invited Gueſt to the Marriage-Supper, Mat. 22. 11, 12, 13.was caſt into outer Darkneſs for this ſin, (it was not for coming in Raggs, but for coming without a Wedding-Garment.)
The unprofitable Servant was Mat. 25. 30.caſt into outer Darkneſs for this ſin, (it was not for being Prodigal, but for being unprofitable; it was not for waſting his Talent, but for not uſing it; nor for not having five Talents, but for not improving that one he had.)
The Rich Man was Tormented in Hell for this ſin, (it was not Luke 16. 19, 20, 21, 25.for being unjuſt, but for being uncharitable; it was not for hurting Lazarus, but for not relieving him:) The great Curſe of the Goſpel (Anathema Maranatha) 1 Cor. 16. 22.greater than any of the Law, is entail'd on this ſin, (viz. for not loving of Chriſt.)
Preſent Condemnation is denounc'd againſt this ſin, (he that Joh. 3. 18.believeth not, is condemned already) and the fatal Sentence (never to Mat. 25. 41, 42.be repeal'd) will at laſt be paſt againſt it, viz. not for ſtarving, ſtripping, or impriſoning Chriſts Members (though thoſe will be puniſhed as great ſins at that day) but for not Viſiting, Clothing, and Feeding them.
There are no Neuters in Religion, and therefore, if you are not for Chriſt, you are againſt him.
Of little ſins, and of Cuſtom in ſin.
Of little ſins.
ALL ſins (objectively conſidered) are alike, for they are committed againſt God, who is infinite in Power and Goodneſs; but conſidered as to their Circumſtances, they are not; for Circumſtances put a ſenſible difference into one and the ſame action, and ſin, and the aggravation of the Circumſtance, is the aggravation of the ſin.
Some think every ſin little (but it is the greatneſs of their ſin to do ſo) and ſome think little ſins none, but they are; for,
1. Little ſins are tranſgreſſions of Gods Law.
2. Little ſins are Mortal.
3. Little ſins make way for greater.
1. Little ſins are tranſgreſſions 1 John 3. 4.of Gods Law.
Thoughts are free from the cenſure Cogitationis paenas nemo luit▪ & de minimis non curas lex.of Humane Laws, and ſmall offences are little regarded, or taken notice of; but the Divine Law reaches to the leaſt ſins, and forbids the whole Latitude of ſin, from the beginning, to the end, from thoughts, to deeds, and from the appearance, to the act; for 1 Theſ. 5. 22. Mat. 5. 28. Heb. 4. 12.Gods Law (as the Exchequer Accounts) reaches to the leaſt ſums and farthings.
Little ſpots as well as great ones made a Leproſie, as much crookedneſs may be in a ſmall line as in a greater, and as much contempt of God and his Law, in the leaſt ſin, as in the greateſt.
2. Little ſins are Mortal.
The breach of every Law of Earthly Kings is not Capital and Mortal, but all of the King of Heavens are; for the wages of ſin, the tranſgreſſion of thoſe Laws, (viz. of ſin indefinitely) is Death; they are not all alike great, but all are Mortal, and will Rom. 6. 23.(without Repentance) bring ſure Damnation, though not equal degrees of it; for, as the promiſe is annexed to the leaſt Grace, ſo a curſe is to the leaſt ſin.
A little leak unſtopt will ſink a Ship; a little Sword will kill as ſurely as a great one, a little Debt will caſt into Priſon as well as a great one, and a little ſin unrepented of, will as ſurely ſend you to Hell as a greater; and when once there, it will be but ſorry comfort to think what you are there for, whether for great ſins, or ſmall ones.
3. Little ſins make way for greater.
David by being Idle, became wanton, and from a wanton glance of his Eye, he proceeded to Adultery; from luſt, to act, and from one act to another, viz. from Adultery, to Murder.
Solomon, from ſenſual Luſts went on to Spiritual (viz. to Idolatry:) Judas, from Covetouſneſs, to Murder, (firſt, he grudg'd the coſtly Oyntment beſtow'd on Chriſt, and then betray'd him) and Peter, from Lying, to Perjury; and ſo will all, not only Seducers, but all that indulge any ſin, wax worſe and worſe, and 2 Tim. 3. 13. Jer. 9. 3.proceed from evil to evil, viz. both as to kind and degree.
Little Wedges make way for greater, little Burthens ſtrengthen for greater, little Coals kindle greater, the loweſt ſtair helps up Principis obſta.to the higheſt, the leaſt figure in Arithmetick increaſeth the Sum, In minimo eſſe fidelem, magnum eſt. Aug.and in the leaſt ſin there is a tendency to the greateſt; it is of an increaſing Nature, and will, unleſs timely prevented, proceed untill it is out of meaſure ſinful.
That ſin is ever moſt dangerous, that is moſt contemptible.
Of Cuſtom in Sin.
Much might be ſaid as to the evil of Cuſtom in ſin, viz. that it will indiſpoſe you to any thing foreign. Philothat is good, and diſenable all the Faculties of your Soul to receive it; that it will put you upon ſinning with freedom, facility, pleaſure, and delight, and bring you under a fatal neceſſity of ſinning, whether you will or no, or at leaſt without any ſenſe of it, like the People of Alexandria, who did not mind their Earthquakes, becauſe foreign, Omne peccatum vileſcit conſuetudine & fit quaſi nulium qui ad oſtia Ni…i vivunt nimium audiendo, nihil audiunt, ex voluntate perversâ facta eſt libido, dum libidini ſervitur, facta eſt conſuetudo, & dum conſuetudini non reſiſtitur, facta eſt neceſſitas.they were daily: Or like them that lived at the Cataracts of Nilus, who by hearing too much, heard nothing at all. A doleful Paradox, but true.
But all that I ſhall ſay relating to it, ſhall be onelyonly two things, viz.
1. That nothing provokes God more than Cuſtom in ſin.
2. That nothing is more hardly remov'd than Cuſtom in ſin.
1. That nothing provokes God more than Cuſtom in ſin.
Cuſtom in ſin, is ſin by Multiplication, (for, it is not got by one act, but by many) and the multiplication of ſin, is the great aggravation of it; the breach of Humane Laws is not leſſened, but aggravated, by a frequent repetition of it, and ſo is the breach of Divine Laws too; for, as ſin has a Power, and a Law, by which (in ſome) it reigns, ſo it is the more heinous when it is ſo, for the leaſt ſin that reigns is more diſpleaſing to God, than the Rom. 6. 12, 16.greateſt that does not.
All Acts, whether good or bad, pleaſe or diſpleaſe, as the good or evil habits are, from whence they come.
2. That nothing is more hardly remov'd than Cuſtom in ſin.
Evil Habits, as well as good, are got by degrees, and perfected by uſe, (for Acts ſtrengthen Habits) and A…io perfecta non recipitur niſi imperfecté primó. Ab imperfecto ad perfectum conſuetudinem vincere, dura pugna.the ſtronger they are, with the greater difficulty will they be conquer'd, and overcome.
Trees well Rooted, and of ſome ſtanding, are not eaſily tranſplanted; ſtreams of Water of long continuance, are not eaſily diverted from their Chanel; the League of Friendſhip betwixt Old Friends, is not eaſily broken; nor ſin eaſily remov'd, when habituated by Cuſtom, for Cuſtom is a ſecond Nature, and that is not without difficulty (if at all) repell'd.Naturam expollas furcâ licet uſque recurrit. Mark 9. 17, 21, 26.
The Devil that poſſeſs'd the Young Man from a Child, was (of all) with the greateſt difficulty caſt out.
The Cretians, when they Curſe one another, ſay, the Devil lead you into an evil Cuſtom; but my Prayer for you ſhall be, that God would keep you from it, that you may not be hardened in ſin.Zech. 7. 12. Adamas né ferro quidem cedit, nullis ſeilpris, nullis malleis doma…ilis. Mark 6. 52. & 16. 14.
The ſtone of the Heart is in all by Nature, and felt by all that are not dead in ſin; your Heart by Nature is a ſtone, and by cuſtom in ſin it will be as an Adamant, the hardeſt (as Naturaliſts obſerve) of all ſtones; a greater Miſery than which you cannot lye under, either here, or in Hell; for Hell it ſelf would be no Hell to any of a tender and broken Heart.
Of Thoughts.
The great Miſery come upon all by reaſon of ſin, is, that every Gen. 6. 5.imagination of the thoughts of their Heart are evil, onelyonly evil, and continually ſo.
Evil thoughts are all thoughts of evil againſt God and Man, ſo called, either as ariſing from evil, or tending to it.
Thoughts are known to God.Gen. 6. 16.
The Ark that was made cloſe on every ſide, had a Window on the top towards Heaven, as an Emblem of Gods Omniſcience, who ſees you, not onelyonly when in ſecret, but the ſecret within you, for he knows your thoughts (yea your thought, every ſingle thought) afar off, viz. either Pſal. 139. 2. Ezek. 11. 5.what they will be, before you think them, or what they were, when you have forgotten them.
They are reſerv'd Caſes known to him onelyonly, nor can he forget them, for he requires that which Eccleſ. 3. 15.is paſt.
Thoughts ſhall be brought into Judgment.
Thoughts (as well as words and actions) are written in Gods Book, and ſhall be made known, Eccleſ. 12. ult. Rom. 2. 16. 1 Cor. 4. 5.when the ſecrets of Men ſhall be judged, the counſel of the Heart made manifeſt, and the hidden things of Darkneſs brought into light.
And many whoſe underſtandings ſpoke them Men, and their words Chriſtians, when on Earth, ſhall be found (at that day) by their thoughts, to have been worſe than Beaſts.
Evil thoughts are ſins, and tranſgreſſions of Gods Law.
The Laws of Men reach but to words and Actions, but Gods Heb. 4. 12. Prov. 6. 18. & 15. 26. Prov. 24. 9.Law reaches to thoughts, and forbids, not onelyonly evil words and deeds, but all evil thoughts tending to them. The thoughts of Fooliſhneſs is ſin, and therefore, unleſs you be cleanſed from them, Jer. 4. 14.you cannot be ſaved.
A dumb Man may be damn'd for the ſins of his thoughts.
There may be ſin in the thoughts, inward motions to it, though no outward acts of it; yea, ſin may be reiterated there, when the acts of it ceaſe; and as much ſin may be in the thoughts in a day, as would take up the actions of a whole Life to compleat and finiſh: There are many ways by which Men can reſtrain or puniſh the acts of ſin, but none either to reſtrain or puniſh the thoughts of it; ſinful actions are publick and open Offences, ſinful thoughts are more inward and ſecret, they as the uncleanneſs of Abſalom with 2 Sam. 16. 22.his Father's Concubines in the face of the Sun and the ſight of all Iſrael; theſe, as the Idolatry of the Ancients of Iſrael, in the dark, in the Chambers of their Imagery; Ezek. 8. 12.they, the Luſts of the fleſh, theſe, Spiritual wickedneſſes; they defile the Body, theſe more immediately defile the Soul, the ſeat of the Spirit; they, may caſt you out of the favour of good Men, but theſe will hinder your Communion with God; for,
Communion with God in a way of Duty, is had by thoughts more than by words.
Evil thoughts make way for evil actions.
The two firſt ſins committed by the Angels and Adam, began in the thoughts, (an averſion of their will from God) and they are ſtill the Seed of Sin, (firſt, evil Thoughts, and then Murders, Adulteries, &c.) and therefore, if you would prevent the acts of ſin, you muſt put a reſtraint upon your thoughts.
The heavieſt Chains are put upon the vileſt Malefactors.
Here ſins Leproſie at firſt appeared, and as the Leproſie, when it took but a thread of a woollen, or linnen Garment, ſoon overſpread the whole; ſo theſe, if not timely prevented, will influence the whole actions of your Life, and make them evil. Now, that they may not,
(1.) You muſt ſet a ſtrict watch over your Heart.
Thoughts are the inward motions, Proles anima.and innumerable Operations of the Heart, proceeding as Naturally from it, as beams from the Sun, and ſtreams from a Fountain; Jer. 17. 9.the Heart is deſperately wicked, the ſink of all Corruption, Pſal. 41. 6.it gathers Iniquity to it ſelf (as an old Sore in the Body draws Prov. 4. 23.all the ill humours to it,) and ſends it abroad upon all occaſions; and therefore you muſt keep it with all diligence, that it may not; you muſt keep the outward Senſes (ſhut thoſe Windows, Claude quinque feneſtras, & tota lucebit domus. Arab. Prov.that no unclean Birds may enter in) but above all, your Heart, for out of it proceed evil thoughts.
The Fountain muſt be kept pure and clean, or elſe the ſtreams will not be ſo.
(2.) Let your thoughts be Phil. 4.…. foreign.well employ'd: Think on the things that are true, and caſt out all thoughts of a Lie, and Hypocriſie, think on the things that foreign.are Honeſt and Venerable, and abhor all Vanity and Frothineſs of Spirit; think on the things that are juſt, and let not a thought of fraud, or deceit lodge within you; think on the things that are pure, and away with whatever is immodeſt; think on the things that are lovely, and hate foreign.all peeviſhneſs and frowardneſs of Spirit; think on things of good Report, and entertain not a thought of any thing that may tend to your diſhonour.
Idleneſs is Fewel to vitious thoughts, and therefore, as it is an axiom in State, to ſet active Spirits on work, that they may do no miſchief; ſo here, you muſt employ your thoughts about Noble Arguments, and Bleſſed Objects, if you would have them (like the Heavenly Bodies) to move orderly, and become, not foundations of diſturbance, but helps to Piety.
(3.) Beg Gods aſſiſtance in all.
God has the greateſt Government of your thoughts (they are too many, and too ſtrong for you to rule) and therefore, commit your works to him, that your Prov. 16. 3.thoughts may be eſtabliſhed, or when they become diſorderly, and irregular, cry out unto him, as Auſtin did, againſt ſinful thoughts, in the words of the Pſalmiſt, Save me, O God, for the Pſal. 69. 1.waters are come in unto my Soul.
And there is good reaſon for it, for, ſuch as your thoughts are, ſuch are you in Gods eſteem.
We judge of Mens thoughts by their words and actions, but God judges of the words and actions of all, by their thoughts.
Of Evil Company.
Man is a ſociable Creature, and will not be without Company, foreign.good or bad; but they that are wiſe, will avoid as much as they can the ſociety of them that are evil; and how much it concerns you ſo to do, will appear, if you conſider, that,
1. Evil Company will ſhew what you are.
2. Evil Company will make you what you ſhould not be.
1. Evil Company will ſhew what you are.
The Lacedaemonians judg'd of the diſpoſition of their Children by their Company; and Auguſtus Caeſar, of his two Daughters, (Livia and Julia) when he ſaw grave Senators converſing with one, and wanton Perſons with Noſcitur ex ſocio, qui non cognoſcitur ex ſe.the other; and ſo will the World of yours, for none can be ſo well known by themſelves, as by their Company. The Fowls of Heaven flock together, and the Beaſts on Earth herd together, according to their kind, and ſo do wicked men (the greater Beaſts of the two) like Flora, who ever convers'd with ill-favour'd Women like her ſelf; and if you are frequently found among them that Inter diſpares mores quae poteſt eſſe amicitia?are evil, or are too intimate with them, you will be look'd upon as one of them.
They are none of Gods Friends, that converſe familiarly with his Enemies.
2. Evil Company will make you what you ſhould not be.
Dinah (the Daughter of Jacob) Gen. 34. 1, 2.went gadding abroad to ſee the Maids of the Countrey, till ſhe was none her ſelf. Joſeph, Gen. 42. 15.by being in Pharaoh's Court, learn'd to ſwear by the Life of Pharaoh. The Iſraelites, though Homo malus telum diaboli.they hated the Egyptians, yet by living among them, they learned their Manners, their Luſts, not their Laws; (they that ſhould have Converted them, were, as one ſays, perverted by them, and became twice their Slaves, their Bodies being Conquered by their Weapons, and their Souls by their Vices.) Solomon, by converſing Neh. 13. 26.with Idolatrous Women, became Idolatrous: Peter, whileſt he warm'd himſelf at the fire in Luke 22. 55, 56, 57. Faſcinus unius, multorum peſtis. Salvian.the High Prieſts Hall, got cold, and abated in his Zeal; he warmed his Hands, but cooled his Heart. Evil Company (among other things, as St. Ambroſe obſerves) helped on to make the Younger Brother a Prodigal:
1. His Portion.
2. His Fathers Indulgence.
3. His Youth.
4. Evil Company.
St. Auſtin (as he confeſſes) committed ſome ſins, which he had not before, to gain Credit and Eſteem with his Companions; and there is no good Man (as Epictetus ſays) but will either ſuffer evil, or learn it from them that are evil.
Pure Streams paſſing by a corrupt Inficitur terrae ſordibus unda fluens. Aliquod malum, propter vicinum malum.Soil, contract ſome of its filth; ruſty Metals corrupt the pure, ſcabby Sheep, rotten Grapes, and ſore Eyes, will infect the ſound; and evil Men the good, by converſing with them: It is ſeldom found, that the bad are made better by it, but the good made worſe, getting a bane (with Peter) where they could not get a bleſſing.
It is odds to be with the Lame, and not to learn to limp.
It is true, ſometimes good examples put others upon the practice of that which is good; when Peter ſaid he would not leave Mat. 26. 35.Chriſt, all the Diſciples ſaid ſo too; and Veſpatian's Frugality gave check to the Romans Luxury; but they oftner lead to that which is evil, (Nero's Fiddle had too many Dancers after it) for all Naturally are prone to be led more by Example than Precept, and by bad Examples more than good ones; living, not as they ſhould, Non quo eundum, ſed quo itur, non ad rationem, ſed ad ſimilitudinem, Seneca de vitâ beatâ. Pſal. 119. 115. Prov. 4. 14. Iſa. 6. 5. 1 Pet. 4. 3.but as they ſee the moſt do, and (as beaſts) following the drove, or herd, though it be to their own deſtruction; and therefore, if you would neither be, nor do, as they, delight not to be where they are; or when Charity or Neceſſity may oblige you to it, be ſeparated from their ſins, when you are not from their perſons; and at all times ſhun and avoid the works of Iniquity, Eph. 5. 11.though ſometimes you cannot the workers of it.
Their Hatred is better than Non eſt perfecté bonus, niſi qui cum malus bonus.their Company.
Of the Spirit.
The Spirit is ſometimes taken for the whole Divine Nature, and equally agrees with any Perſon of the Godhead, when abſtractedly conſidered.
Sometimes for the Divine Nature Heb. 9. 14. 1 Pet. 3. 18.of Chriſt; for as fleſh is ſometimes taken for his Humane Nature, ſo Spirit is for his Divine Nature.
Sometimes for the Holy Ghoſt (as diſtinct from the Father and 1 John 5. 7.the Son) with all its Gifts and Graces, who Sanctifies, Teaches, Quickens, Guides, and Comforts all in whom he dwells; and therefore it concerns you,
1. To ask God for this Spirit.
2. To do nothing (when given) to grieve it.
Enquire of your ſelf, as Paul Acts 19. 2.did of the Diſciples at Epheſus, whether as yet you have receiv'd the Holy Spirit, (with its Gifts and Graces) and if upon enquiry you find you have not, then,
1. Ask God for it.
2. Do nothing, when given, to grieve it.
1. Ask God for the Spirit.
God promiſed at firſt, that he Joel 2. 28.would pour out his Spirit upon all fleſh, viz. extenſively, and Iſa. 30. 19. & 44. 3: & 49. 15. & 55. 1. & 59. 21. & 65. 24. Rom. 10. 12. Eph. 3. 20. Tit. 3 6. James 1 5.intenſively; not upon the Jews onelyonly (to whom it was then confin'd) but upon all; and more of that Spirit than formerly was poured out upon them, and ſince that, he has promiſed to give his Spirit to them that ask it; and as an encouragement to asking, has aſſured, that he will much more Luke 11. 13.give it, than Earthly Parents either can or will give good Gifts to their Children.
They are Earthly, but God is Heavenly; they Fathers of the Fleſh, he of the Spirit; they evil (viz. either ſimply, or comparatively) but he infinitely good; a more Rich, Bountiful, Faithful, Cujus p…rticipatione ſumus juſti, ejus comparatione ſumus injuſti.and a more tender hearted Father, than any of them; and therefore, both can, and will much more willingly, freely, certainly, compaſſionately, abundantly, and conſtantly give (than they) the Spirit to all that ask him for it.
Since then God is ſo willing to give his Spirit, be you earneſt and importunate for it; there is good reaſon you ſhould, for it had been better you had never received Rom. 8. 9the Spirit of a Man, unleſs you have this Spirit of God.
And that you may ſpeed in asking, ſeek it in Chriſts Name, Joh. 1. 16. & 3. 34.who received the Spirit without meaſure for you, and meritoriouſly fulfills the promiſe of it.
2. Do nothing to grieve the Spirit, when given to you:
There is mention made (in Scripture) of reſiſting, quenching, Acts 7. 51. 1 Theſ. 5. 19. Eph. 4. 30.and grieving the Spirit.
The firſt, (as uſually ſaid) is proper to Impenitents, the ſecond to Apoſtates, and the third to Saints.
Properly, the Spirit cannot be grieved (it being contrary to the Per figuram non naturam. Quoad effectum, non quoad affectum.Nature of the Spirit, either to make any ſad, or it ſelf to be made ſo,) but Metaphorically it may; and then it is, when it appears as one grieved, and then you may be ſaid to do it, when you do thoſe things that would grieve the Spirit, if the Spirit was capable of it; and this two ways, viz. either by ſins of Omiſſion, or of Commiſſion.
1. By ſins of Omiſſion, or by neglecting the good you ſhould do, viz.
By idleneſs and ſlothfulneſs, by not anſwering to the calls, and not yielding to the motions of the Spirit, by not walking in the light and ſtrength, in the fellowſhip and communion, in the exerciſe of the Graces, and Phil. 2. 1.in the comforts of the Spirit; for it is a ſin to oppoſe the Comforting as well as the Sanctifying work of the Spirit.
2. By ſins of Commiſſion, or by doing that which you ſhould not, viz.
By violating of Truth in any kind (whether Natural or Moral) by inordinate love to the World (prizing Carnal Comfort above Spiritual) by impurity of thoughts (which defile the Soul, the place of the Spirits Reſidence) by cauſeleſs doubts and fears, deſpondency under troubles (both inward and outward) in conſtancy, and in ſtability in Religion; or deadneſs, formality, and Spiritual Pride in the Duties of it.
They are all (one way or another) againſt the Spirit, either as a Governour, Guide, Witneſs, or Comforter, and as ſuch, they grieve it; for by them its Witneſs is ſlighted, its Aſſiſtances are rejected, its Influences perverted, or its Comforts diſ-eſteem'd, and counted ſmall; and therefore it concerns you to beware of them, and the more, in that,
By thus grieving the good Spirit, you will pleaſe the Devil the evil Spirit; and by grieving the one, and pleaſing the other, you will grieve and diſpleaſe your own Spirit at laſt, for grieving makes way for quenching, and by quenching the Spirit, you may in time be left to commit that great tranſgreſſion, the unpardonable ſin againſt it.
All ſins grieve the Spirit, but thoſe that grieve the ſinner.
Of Self-examination.
Examination is the Judicial proceeding of a ſinner with himſelf, or the act of Conſcience enlightned, comparing all his actions with the Rule, and accordingly paſſing ſentence either of Abſolution, or Condemnation; for, or againſt himſelf.
The Command makes it a Duty, 2 Cor. 13. 5. Gal. 6. 3, 4. Si ſ…aper hoc quum op… eſt facis ſemter facus. Bernard in Cant. 58. …e…m.and the neglect of it, a Sin.
A Duty at all times, but more eſpecially at ſome times.
A difficult Duty.
Reflex acts are (by Philoſophers) counted moſt difficult; and this, of all the Duties of Chriſtianity, is none of the leaſt that is ſo.
Yet muſt not be omitted; for they that will do nothing that is difficult in Religion, have no Religion.
The Perſons concern'd in it, are 1 Cor. 11. 28. A Man, i. e. every man, ſo the Old Tranſlation reads it, and ſo Beza tranſlates it. foreign quiſquis, Eraſmus.not a few onelyonly, or many, but all; all, either as Communicants, or Chriſtians, both real and nominal; for none are too good, or too great for it.
It belongs but to few to examine others, but it concerns all to examine themſelves.
The things to which it relates, are almoſt infinite, viz. every thing, thought, ſpoken, and done, whether good or evil.
Examination is as a petty Seſſions to prevent (or the better to prepare for) a General Aſſize; Mans Judgment to anticipate Gods, and 1 Cor. 11. 31.therefore muſt carry a proportion to it.
God will judge every thing Eccleſ. 12. 14.(Morally good and evil) then, and ſo muſt every one now.
The Rule by which it is to be guided is the Word of God.
It is not he that others commend, that is approved (for, they 2 Cor. 10. 18.may think better of him than he is) nor he that commendeth himſelf (for he may be better than others, and better than he himſelf has formerly been, and yet Luke 18. 11.not good, or at leaſt, not ſo good as he ſhould be) but he whom God commendeth, that is approved; and therefore none muſt examine himſelf by anothers good Opinion of him, nor by his own good Opinion of himſelf, (for both may be miſtaken) but by the Word of God, by which onelyonly the regularity, or irregularity of his actions will appear, God will hereafter judge you by it; and therefore, the beſt courſe you can take, is to judge your ſelf by it Rectum eſt index ſui, & ob…iqui.now; and that you may, you muſt get a clear and right underſtanding of it.
By this light you will ſee light, but unleſs you have Eyes to ſee it, it will be of no more Advantage to you, than the light of the Sun to them that are blind, and cannot ſee. A juſt Judge deſires a clear Evidence, a good Cauſe, a fair Tryal, an upright Heart, a ſearch; and the better any are, the more willing they will be to know the worſt of themſelves; not to do it, may add ſomething to your ſecurity, but nothing to your ſafety: Therefore,
1. Be exact in the examination of your ſelf.
2. Beg Gods Examination upon it.
1. Be exact in the examination Tecum …a…ua.of your ſelf.
It muſt not be ſuperficial and ſlight, remiſs and careleſs, but ſtrict and exact, ſearching every corner of your Heart, and cenſuring every irregularity of your Life; ſeeking, that you may find what is amiſs, and untill you do; and with good reaſon, for, as they are the worſt ſort of Cheats, that deceive themſelves, ſo they are the worſt of that ſort, that deceive themſelves in the concerns of their Soul.
It is far more ſafe to condemn than to acquit your ſelf without cauſe. For by one, your Peace will be loſt for a time onelyonly, but by the other, your Soul will be loſt for ever.
2. Beg Gods examination upon yours.
Rachel was willing to have any Gen. 31. 34, 35.place ſearched for the Idols (ſhe had ſtole from Laban) but that on which ſhe ſat to cover them; and a Thief may be content, that a blind Man that cannot ſee, or his fellow Thief, that will not, ſhould ſearch his Houſe; and Hypocrites reſt ſatisfied with their own Examination, or of thoſe like themſelves; but they that are ſincere, and upright, are deſirous that any ſhould examine them; yea (with David) willing that God ſhould do it, and that truth ſhould take place, though againſt themſelves.
When David had examined Pſal. 139. 23, 24.himſelf, he appealed to God, not as to one that he would have ſatisfied with his own Opinion of himſelf, nor with the Opinion of others concerning him, but as to one that was the ſearcher of Hearts, and that he himſelf would be ſearched by; he did not deſire that his Life onelyonly, but his Heart (the moſt ſuſpected place) might be ſearch'd, and that not ſuperficially, but throughly, and that the matter might be fully travers'd, and paſs through all Courts of Tryal, as appears by the multiplying of words, (ſearch, know, try, and ſee) and by the extent of it, viz. that not one thought, or way onelyonly, but that all his ways and thoughts might be enquir'd into; and that if there was any ſin that he did not ſee, or could not, it might be done away.
And therefore, when you have done all that you can in it, deſire God to examine you and your examination too; and that if there be any ſin in you, that either you do not ſee, or cannot, that he would ſhew it to you; or if there be any ſin that you would not ſee, that he would do away that ſin, and the Hypocriſie that would indulge it.
It is onelyonly by the light of Heaven, that you can ſee the Hell that is within you.
Of Watchfulneſs.
Watchfulneſs is a Duty that concerns all (I ſay unto all, watch) Mark 13. 37.it is your Duty, and ought to be matter of your great care, in that,
1. There are Eyes upon you.
2. There are Enemies againſt you.
3. Ruine attends you, if you do not.
1. There are Eyes upon you.
(1.) Of Men, both good and bad.
(2.) Of Angels, both good and bad.
(3.) Of Conſcience, which is Gods Deputy, and a ſtrict obſerver Intimus magiſter.of all your ways.
(4.) Of God, who is every where by his Power and Eſſence, and therefore Omniſcient becauſe Omnipreſent, and (like the Optick Nerve) ſees all, but is ſeen of none.
Good Men obſerve, and will either be pleas'd or diſpleas'd, rejoyce, or grieve at your good and evil actions.
Evil Men obſerve, and will either reproach you for your ſins, or be hardened in their ſins by them.
Good Angels obſerve, who will miniſter to you, rejoyce over you, Heb. 1. ult.protect, and defend you, if you do that which is good; or ſet againſt you, and become Enemies to you, if you do not.
Evil Angels obſerve, who will be as ſo many Witneſſes againſt you, your Accuſers and Tormentors too, if you yield to thoſe ſins that now they tempt you to.
Conſcience obſerves, either to Acquit or Condemn you.
And God obſerves, to Judge Eccl. 12. ult.you.
Live therefore as in open view, and act as one, that has the Eyes of all upon you.
If you do not watch, you are watched.
2. There are Enemies againſt you.
Of all which, the Devil and the Fleſh are the principal; for all other Enemies hurt either by his Inſtigation, or your own corrupt inclination.
1. The Devil, who is ſtrong, 1 Pet. 5. 8.ſubtile, and active.
Strong. A weak Enemy is inconſiderable, and not much to be regarded; but this is ſtrong, not onelyonly terrible to affright, but ſtrong to hurt.
Active. A ſloathful ſluggiſh Enemy is not much to be feared; Job 1. 7.but this is active and diligent; he walks his Rounds (he goes about) and is ever upon his Watch.
Subtile. He prevails more by Policy than by Strength; and therefore, it concerns you, neither 2 Cor. 2. 11.to be ignorant of his Devices, nor careleſs of them.
2. The Fleſh, a reſtleſs and unwearied Enemy, that acts with vehemency and conſtancy, not Gal. 5. 17. James 4. 5.outward, but inward; an Enemy within you, that makes way for all the other, and the more dangerous becauſe ſo.
Since then you can be no where ſafe, unleſs watchful; be no where, nor at any time ſecure, but watch theſe watchful Enemies.
3. Ruine attends you if you do not watch.
Saul loſt his Spear, and Samſon 1 Sam. 26. 7, 12. Judg. 16. 19. 1 Theſ. 5. 3.his Hair, when aſleep; and your Security will be the Enemies Opportunity; and therefore it concerns you to have all your ways (inward and outward) Rail'd in on both ſides with Watchfulneſs Luke 21. 36. Rev. 4. 8.and Prayer, and to have your Eyes open, to watch againſt the Corruptions from within, and the Snares from without.
The weakeſt when watchful, are more ſafe, than the ſtrongeſt when ſecure.
Of Humility.
Pride is ſelf-exaltation from a Superbia eſt appetitus propriae excellentiae. Humilitas eſt voluntaria mentis incurvatio ex Dei intuitu, & noſtri.vain conceit of Worth and Excellency.
Humility is ſelf-debaſement, from a real ſenſe of vileneſs and unworthineſs.
That is the Badge of Antichriſt and his followers; this of Chriſt and his Diſciples; one of the Principles of Practical Divinity (as Privation is of Philoſophy) and both the Garment and Ornament of Chriſtians; and therefore, be clothed with it, and walk Annibilatio animae Spirituale vacuum. foreign, It comes from a word that ſignifies a knot, and is of uſe not onelyonly to faſten the Graces together, but to adorn alſo.daily in it, with God, with others, and with your ſelf.
1. With God.
(1.) By a lowly demeanor in all your approaches to him.
The diſtance betwixt God and you is great (as great as betwixt infinite and finite) great as you are a Creature, but greater as a ſinner; and in all Duties there is matter for Humility (as well as in ſins) for when they appear brighteſt, (as the Moon when it ſhines ſo) they have their dark ſpots and imperfections; and Ezra 9. 6.therefore the nearer and greater your Communion with God is, the greater your Humility ſhould be, as Archimedes his Engine, the higher it aſcended, the lower it deſcended.
All the King of Heavens Service muſt be on the Knee; ſo that if you are proud, or not humble in it, you ſerve not God, but the Devil.1 Cor 10. 31.
(2.) By doing all to his Glory. Proud perſons think they are Nemini debeo, The Spiders Motto. Hab. 1. 16. Hoſ. 10. 1.beholden to none, and therefore Sacrifice to their own Net, and (with Ephraim) bring forth fruit to themſelves; but do you in all your actions, both Civil and Religious, make him your End; and in all your ways, at home, and abroad; in your Houſe as well as in his, and on your days as well as on his, do all to his Honour, that in his goodneſs and Soli D… Glor….greatneſs he may be glorified by you.
An humble ſinner is more to Gods mind, and more for his Ends and Glory, than a proud Saint.
2. With others.
1. By not ſeeking Honour from them.
2. By not being lifted up when praiſed; nor enraged, when defam'd, or injur'd by them.
1. By not ſeeking Honour from them.
Pride was the Angels ſin (it caſt them out of Heaven) the firſt ſin in Man, and the great ſin that appears in all by Nature.
Commodus the Emperour would be called Hercules, and ſhew himſelf to the People in a Lions skin, that he might be accounted King of Men, as the Lion was of Beaſts.
Alexander would have the Title of Jupiter's Son, and be reckoned one of the Race of the gods.
Domitian would have the Title of Lord God.
Anti-Chriſt, the Man of ſin, 2 Th…. 2. 3. 4.exalteth himſelf above all that is called God.
And all Men (through the Pride that is in them) Naturally ſeek Honour in the World, (as Saul did before Iſrael) and deſire 1 Sam. 15. 30. Aut Caeſar aut nullus.to be great, or nothing; but do not you ſeek what is greateſt, or higheſt in the eſteem of the World, but what is fitteſt and beſt for you, that you may have Honour from God, if not from Men; or be humble, and you ſhall have Honour, for Humility Prov. 15. 33. Prov. 29. 23. Luke 14. 11. Gen. 14. & 40, 41.treads the path to it; Pride ſeeks it, but Humility finds it.
He that humbleth himſelf ſhall be exalted. Joſeph was firſt in the Dungeon, and then in the Palace.
2. By not being lifted up, when praiſed; nor enraged, when defam'd, or injur'd by them.
Be not lift up in your ſpirit beyond meaſure, if prais'd, nor enrag'd, if revil'd and reproach'd, but meekly receive both, as not much concern'd for either; for you cannot be too vile in your own Eyes, nor too much humbled under it.
A Heathen, when revil'd, told the Reviler, that all he ſaid againſt him was true, and much more, and ſo he would ſay, if he knew that which he did of himſelf; and all that are truly humble, either do, or ſhould think better Rom. 12. 10. Phil. 2. 3.of others, than of themſelves.
3. With your ſelf.
1. By being content with your condition, whatever it is.
2. By having a low and mean opinion of your ſelf, under all that you poſſeſs and enjoy.
(1.) By being content with your condition.
Some cannot live unleſs they abound, and therefore murmur and complain when they do not: Proud Beggars will have the beſt or nothing; but be you content with what you have, looking upon Aliud eſt undè vivas, aliud undè ſuperbias.every little thing received, as great, and every great thing, as too much.
You cannot have ſo little as you deſerve, and therefore, how low ſoever your condition is, let your mind be lower.
(2.) By having a low and mean opinion of your ſelf, under all that you poſſeſs and enjoy.
Indeed there is nothing you can have, that can reaſonably afford any matter for Pride.
Not Riches.
Not Silks and Furrs, the caſt Clothes of Worms and dead Beaſts; for, as they are badges of Spiritual Nakedneſs, and coverings of ſhame (the fruit of ſin) they afford greater matter of Humility, than Pride.
Not Gold and Silver, the more Ni…idius lu…um.refined Dirt and Garbage of the Earth; theſe are the food of Moths and Ruſt, and therefore no food for Pride.
Not Knowledge, for Scio quod neſcio, Socrates. Neſciendo ſcire, & ſciendo neſcire, Gregory.it is but imperfect in any; the greateſt part of what you know, is the leaſt part of what you know not; and therefore you ſhould by not knowing, know; and by knowing, not know the gift that is in you.
It will be from Ignorance of your Ignorance, if you become proud of your Knowledge.
Not Grace, for it is given to teach Humility; God gives Grace to the humble, and Grace gives Humility; and the more any have of it, the more humble they will be.
Moſes acknowledges that he was but duſt and aſhes, (the weakeſt and vileſt part of the Earth;) Jacob, that he was unworthy Gen. 18. 27. & 32. 10. 1 Tim. 1. 15. 1 Cor. 15. 9. Eph. 3. 8. Mat. 11. 29. Exod. 44. 29.of the leaſt of all thoſe Mercies received: Paul, that he was the greateſt of ſinners, the leaſt of the Apoſtles, and leſs than the leaſt of all Saints. Chriſt, the Lord of Glory, was meek and lowly; and the more real worth any have, the leſs they will ſee it, like Moſes, who, when his face did ſhine, knew it not; or the higher they are in the eſteem of others, the lower they will be in their own, as the Sun when higheſt, caſts the leaſt ſhadow, or a Taper, whileſt it gives light to others, caſts a ſhadow before its own ſtation.
A Cypher in Arithmetick, though of no worth in it ſelf, yet gives value to all that is added to it, and ſo will Humility.