Christ the Perfect Pattern of a Christians Practice, Sermon 2
Septemb. 10th, 1648. Mary Wolnoth.
Matth. 11. 29.
Lowly in heart. foreign.
THere are in this Chapter, ſeveral paſſages foreign.recorded for our inſtruction, viz.
1. A Meſſage ſent by John Baptiſt, now in priſon, to our Saviour, wherein we have,
(1) The occaſion of it, viz. the report brought to him, of the great works of Chriſt, particularly, that miracle of reſtoring the Widdowes Son Verſ. 2.of Naim from death to life, ſo Luke ſets it down, Luk. 7. 18.
(2) The Meſſengers ſent; two of Johns Diſciples.Verſ. 2.
(3) The Meſſage it ſelf, Art thou he that ſhould come? &c. This Meſſage he ſent, not for his own ſake, as though he were ignorant Verſ. 3.or doubtful, but for the ſake of his Diſciples, who it ſhould ſeem, were doubtful of Johns Teſtimony.
(4) The Anſwer returned, which hath two branches.
1. A Narrative of his works, the blind receive Verſ. 4. 5, 6.their ſight, &c.
2. A poſitive Anſwer, which is propounded by way of admonition; bleſſed is he, &c.
(2) The Teſtimony which is given by our Verſ. 7. ad 16.Saviour, to John Baptiſt, and his Miniſtery, to the multitudes which were with him, ver. 7. ad 16.
(3) A ſad complaint of the obſtinate carriage of the Jews, both in the rejecting of John Baptiſt, Verſ. 16. ad 20.and Chriſt, verſ. 16. ad 20. Neither the retiredneſs and auſterity of John, nor the ſociableneſs and affability of Chriſt, did prevail with them, but both of them were quarrel'd, v. 18. 19.
(4) A ſharp reproof of Chorazim, Bethſaida, Verſ. 20. ad 25.and Capernaum, Cities of Galilee, for their impenitency, unbelief, and intractableneſs, verſ. 20. ad 25.
(5) The Argument uſed by our Saviour, to Verſ. 25. ad 28.comfort himſelf and others, againſt this obſtinacy, and incredulity of the Jews, in rejecting him and his Doctrine, viz. from the determination of God, in giving effectual grace to ſome, and denying it to others, I thank thee, O Father, &c.
(6) A general Exhortation unto all wearied Verſ. 28. ad finem.and penitent ſinners, v. 28. ad finem, wherein we have,
1. The matter of the Exhortation, viz.
1. To come to Chriſt, and ſubmit to his yoak.
2. To follow his Example.
2. The Arguments urging both theſe; which are three,
1. From the nature of Chriſt, meek and lowly.
2. From the benefit and advantage, find reſt, &c.
3. From the Nature of Chriſt's Government, my yoak is eaſie, my burden is light.
That part of the Verſe which I have read, is a deſcription or commendation, which our Saviour gives of himſelf; and for orders ſake, they have two parts.
1. The excellent quality, foreign.
2. The Subject of it, foreign.
Lowly, the word foreign properly ſignifies, one that is neere the ground, quaſi foreign ab foreign pavimentum ſolum, as the Latine word Humilis doth, ab Humo. Quum de homine dicitur, à corpore ejus ad animum tranſlatum eſt.
Its oppoſed ſometimes to rich, Jam. 1. 9, 10. foreign. uſually its …ppoſed unto proud, Jam. 4. 6. foreign. So 1 Pet. 5. 5.
Significat non tam humilem ſtatum, quàm demiſſum animum & humilem affectum. So 'tis uſed in this Text: therefore the word foreign is added, quaſi foreign, as the Greek Tongue ſets it out ſometimes in one word.
foreign. That's the ſhrine of this Saint, the princely Palace, where this Queen inhabits. Sin is ſealed in the heart, the ſin of pride. No Room but the beſt, will ſerve Satan, pride is in the heart, Obad. 1. 3. ſo grace is planted in the heart, vid. 1 Pet. 3, 4.
The Leſſon which we learn hence, is,
That the Lord Jeſus Chriſt was very lowly, Doct.and humble-hearted, while he converſed with men upon the Earth, he was foreign: In all his actions and carriages, he expreſſed very great humility.
1. I ſhall demonſtrate his humility.
2. I ſhall give the grounds of it.
3. I ſhall apply the point.
Sundry things teſtifie his humility, viz.
1. His avoiding and declining earthly greatneſs, upon all occaſions. 'Tis a ſign of a humble heart, to contemn and reject worldly honours, and promotions. A man may perhaps, ſeemingly decline ſuch advancement, either out of a deſire to be accounted humble, or that more importunity may be urged to prevail with them for acceptance, or out of a Complement, or to avoid trouble and charge, or becauſe of untiteneſs as Saul, 1 Sam. 10. 22. A man of quality may take the loweſt place, and decline to ſit in the higheſt Seat, that it may with more ſolemnity be conferred upon him.
Viſne Epiſcopari? Nolo, that Anſwer was given by the Biſhop, he muſt modeſtly ſhew himſelf unwilling, though he had uſed both Cap and Purſe to get the Chair. But Jeſus Chriſt did really avoid all earthly dignity, and that out of humility of ſpirit, vid, Joh. 6. 15. he ran away for fear of a Crown; not as Saul, becauſe of the care and the trouble, but meerly out of a contempt of outward greatneſs.
2. His concealing and ſuppreſſing his own prayſes. Proud perſons will be alwayes ſtroaking their own heads, and trumpetting out their own prayſes; but humility will caſt a vail over that goodneſs and glory which is in it ſelf, vid. Prov. 20. 6. and thus did the Phariſees, Luk. 16. 15. our Saviour he kept-under the glory of his own miracles;
1. Sometimes by doing them in ſecret, Mar. 5. 37. Pride loves to act upon an open Stage, in the face of many ſpectators, it would be ſeen of men; but humility acts under Curtains. And,
2. Sometimes by charging thoſe who were beholders and partakers of them, not to make him known, as Math. 17. 9. concerning the viſion at his transfiguration, Mar. 5. 43. when he reſtored to life, the Daughter of the Ruler of the Synagogue, and Mar. 7. 36. when he gave ſpeech to the dumb man; and ſo Luk. 5. 14. to the Leper. His diſciples we find, did earneſtly ſollicit him to ſet up his Bills (as it were) and to practiſe his mighty works openly, John 7. 4. And yet he declined it, yea, we find, that he rather choſe to be in the Deſert, when his miracles were noyſed abroad, than in the Cities, as Luc. 5. 16.
Sometimes indeed, he commanded his miracles to be made known, as Luk. 8. 39. that his Father might be glorified in the World, and that there might be an acceſſion of people to himſelf, to receive his Doctrine, and believe in him; but we finde, that for the moſt part he concealed them.
3. He mixed and joyned himſelf to perſons of the pooreſt and meaneſt condition: he never declined converſe with any, either becauſe of their low parts, or mean condition. Proud perſons will not keep company with beggars, and ragged perſons; they keep at a diſtance, and ſhun their Company, though perhaps nearly realted to them: many a proud Child, when once rich, forgets his Parents, or neareſt friends. Jeſus Chriſt did otherwiſe, he converſed freely with the poor Woman of Samaria, who came with her Pitcher to draw water as freely as if ſhe had been a royal perſon, John 4. His Diſciples we finde, wondred at it, when they ſaw their Maſter diſcourſing with a Woman, as thinking it too low for him, John 4. 27. their ſpirits were a little higher than their Maſters. A poor blinde beggar at the high-way ſide, calls to him, he ſtraight commands him to be brought, and diſcourſes with him, Luk. 18. 40. yea, not only with mean perſons, but many times with lewd and vicious perſons, ſuch as the Publicans and ſinners were, when he might do them any good: Though his credit with men was blaſted for his condeſcenſion that way, called a friend of Publicans, yet for their benefit, he regards not that. He even made himſelf equal with them of low degree, Rom. 12. 6. yea, he did not ſcorn to have, even Children brought to him, Matth. 19. 14. his Diſciples they find fault with it, verſ. 13. as thinking it too far below the dignity of his perſon, to have any thing to do with them, but Chriſt entertains them.
4. He was ready and willing to do the meaneſt Offices for men, he takes water, and waſhes his Diſciples feet, John 13. 5. as though he had been their Servant, and not their Maſter, he was ready to go at every ones call, Matth. 8. 7. I will come and heal him, though it was but a Servant.
5. He did bear with the weakneſs and ignorance of his Diſciples, in many things, without ſcorn or deriſion. We are exhorted to this, Rom. 15. 1, 2. When he preached to the multitude, concerning the Parable of the Tares, they come to him, and he interprets without upbraiding them. They dreamed of an earthly Kingdom, though Chriſt had often told them, that his Kingdom was not of this World, yet he humbly informs them.
6. He lived meanly in the World, did not chuſe Kings, but mean perſons for his Diſciples; was contented to lie hard, and fare hard; was of a mean Trade and employment in the World, till he took him upon the work of the Miniſtry, Mark 6. 3. If you trace him from the beginning of the Goſpel to the end, you will Zach. 8, 9.find his humility.
7. His miſerable and curſed Death, Phil. 2. 7, 8. his patient ſufferings from meaneſt perſons, 1 Pet. 2. 23.
Second thing, Why Chriſt was thus humble? Not becauſe he had nothing in him, though he had all things in him, which might have heightned his heart.
(1) Pſal. 2. 7. he was high born, the Son of God.
(2) He had high Offices, King, Prophet, Prieſt.
(3) He was rich, Heir of all things, Heb. 1. 2. greater than Solomon, Mat. 12. 42.
(4) He had all excellent parts; he was wiſe, He was beautiful, Pſal. 45. 3. Cant. 5. 10. He was full of grace, John 1. 14. He had Angels his Servants, &c.
(5) He was appiauded by many: yet was he lowly in heart: which will appear by ſeven particulars.
1. It was ſuitable to his condition, he having taken upon him the form of a Servant, by taking our Nature upon him, Phil. 2. 7. it was meet, that he ſhould be humble. He came not to be miniſtred unto, but to miniſter, Mat. 20. 28. He was in ſtatu humiliationis, as he ſtood in our ſtead, and it was neceſſary, that his carriage ſhould be ſuitable to his ſtate.
2. He was full of every grace, John 1. 14. He was full of the Spirit.
3. To teach his Diſciples, both the twelve 1 Pet. 2. 21.that followed him in the fleſh, and all others after them, how they ſhould carry themſelves in the World, John 13, 14, 15, 16.
Third thing, is the Uſe. I will only make one.
That we would all endeavour to walk as Chriſt walked, in this regard. We live in a proud age: Chriſtians were never ſwollen bigger, either with corporal, or ſpiritual pride, than now they are, as though they were not Diſciples of Chriſt, but Diſciples of Lucifer. Hardly is there a fooliſh gariſh faſhion in the World, but its taken up, if not invented by Profeſſors of Religion. The Apoſtle would not have Chriſtians to be conformed unto the World, Rom. 12. 2. but moſt Chriſtians ſtudy nothing more than this comformity. This flag of pride is not diſplayed any where larger then in the houſes and hearts of thoſe who would be accounted moſt eminent in Chriſtianity. Solomon ſpeaks of ſuch a generation, Prov. 30. 13. if ever ſuch a Generation lived upon Earth, it lives in the preſent age.
The Servants of Chriſt in former ages walked in another poſture, they were little in their own eyes. See what Abraham ſaith, Lord, I am but duſt and aſhes, Gen. 18. 27. God calls him the great man, Iſa. 41. 2. See what Jacob ſaith, Gen. 32. 10. I am leſſe, &c. See what Aſaph ſaith, Pſal. 73. 22. I am even as a Beaſt before thee. Wiſe Agur, what he ſaith of himſelf, Prov. 30. 10. See what Paul ſaith, I am leſſe then the leaſt of all the Apoſtles, I am as one born out of due time, 1 Cor. 15. 8, 9. And in another place, leſſe then the leaſt of all Saints, Epheſ. 3. verſ. 8. In another place, The chiefeſt of ſinners; 1 Tim. 1. 15. David, 2 Sam. 7. 18. The Publican, Luk. 18. Lord, be merciful to me a ſinner. But what is the Language of Chriſtians now? juſt like that in Eſay 65. 5. Stand by thy ſelf, come not near me, I am holier then thou. We may ſay as he did, when he read the Goſpel, Aut hoc non eſt Evangelium, aut nos non ſumus Evangelici. The Apoſtle foretells of the ſins of the laſt days, 2 Tim. 3. Pride and high-mindedneſs are two of thoſe ſins. Surely that Propheſie is calculated for the meridian of our time. They are the two ſins of our age, what elſe meanes the bleating of the ſheep, &c.
1. Why elſe comes it to paſſe, that there is ſuch diſtance amongſt the people of God? why ſuch with-drawings one from another? Too much pride, and too little love, is the cauſe of Schiſme. Solomon tells us, Only by pride, comes contention, Prov. 13. 10. If contention be the child of pride, ſurely we are guilty.
2. Why are Chriſtians of low parts ſo much deſpiſed? Is it not for want of humility? vid. Phil. 2, 3.
3. Why elſe do men thruſt themſelves from their private Callings, into the Miniſtery? Is it not becauſe of pride? They think too well of themſelves certainly, vid. Pſal. 131. 1.
4. Why do men ſleight the plain wholſom truths of God?
5. Why will not men come under the Government of Chriſt? 'Tis for want of lowlineſs of heart. Our Saviour hints it in this Text, where he puts lowlineſs of heart, and the taking of his yoak, together; other things are pretended, but pride is at the root.
Be inſtructed therefore, as the Apoſtle exhorts, Col. 3. 12. to put on humbleneſs of mind. Be ye cloathed with humility, 1 Pet. 5. 3. Conſider your Maſter, as in other reſpects, ſo in this, Phil. 2. 3, 4. If you will not be like Chriſt in his humility, you ſhall not be like him in his exaltation.
Having fallen upon this neceſſary ſubject, I ſhall,
1. Preſſe you by ſome Motives to this grace.
2. I ſhall lay down ſome Directions, or helps to attain to it.
1. Motive. From the miſchief and danger of pride of heart. The danger of high-mindedneſs will appear in two things.
1. It brings men into many ſins.
2. It brings them into many puniſhments.
There are 11. miſhapen births of Pride.
Pride of heart doth beget many ſins, viz.
1. It will not patiently ſuffer the word of rebuke, neither private from Chriſtian friends, nor open rebuke from the publick Miniſtry. Pride will not bear reproof, but will rage at it. Its a great mercy to be reproved and rebuked for ſin, Rebuke an Ordinance of God. Lev. 19. 17. Pearles Matth. 7. 6.Prov. 10. 17. Ezech. 3. 26. Cap. 12. 1. Cap. 15. 10. David prayes for it, Let the righteous ſmite me, it ſhall be as precious balm, Pſal. 141. 5. But Pride in the heart will make the ſpirit fret and riſe againſt home-reproofs, and againſt the reprover alſo, Eſa. 29. 21. Reproofs are veritates mordaces, and a proud heart cannot bear them. Proud Ahab cannot bear the reproofs of Micajah, 1 King. 22. 8. Proud Amaziah ſtorms at the rebukes of Amos, the Land is not able to bear his words, Amos 7. 10. The proud men were they who raged at the reproof of Jeremiah, Cap. 43. 2. A humble heart lies open to rebukes for ſin, will pray for them, and bleſs God when it comes home to his Conſcience, &c. Prov. 9. 8.
2. Pride of heart, it will incline them to envy the graces of God in other men. A proud perſon hates and malignes every one who out-ſtrips and out-ſhines himſelf: he cannot bear either an equal or ſuperior. Its a duty to rejoyce in, and to bleſſe God for, the excellent gifts and graces of other men.
Moſes did well: Would all the Lords People were Prophets, Numb. 11. 29. Joſhua he is a little troubled at it, Moſes rejoyceth: high-minded men are very apt to ſleight, and grieve, and repine at other mens eminency, which is a very great ſin. A proud man is glad to ſee others eclipſed, that he may ſhine the clearer. Yea, its his ingeny and diſpoſition, to be blotting and diſparaging others, to make himſelf the more glorious. Now what a fearful ſin is this, to hate and deſpiſe men for their goodneſs!
3. It will incline a man to be glad at the ſins and ſlips, and miſcarriages of others. Its a very great ſin to rejoyce in iniquity, 1 Cor. 13. 6. 'Tis a very diabolical thing to be delighted to ſee others fall into ſin, or into miſery. It cannot ſtand with grace.
'Tis Satans great work and deſign. Now he that is proud in heart, is eaſily tempted to this ſin.
4. It inclines a man to ſleight and contemn all other men, and to think very meanly of them, vid. Phil. 2, 3. there is a duty laid down, To esteem others better then our ſelves, and there is the way to attain unto it, viz. lowlineſs of minde. Vid. Luk. 18. 11. proud Phariſee.
5. Pride keeps a man from ſeeing or confeſſing his own ſins, errors, &c. Yea, it will put a man upon the maintaining of them: it hinders a man from retreating, or retracting any evil which he hath done. Humility will make a man acknowledge what is amiſſe in himſelf, and recede from it preſently. Pride keeps off conviction.
Luther would have retracted his Doctrine of conſubſtantiation, but he was afraid all his other Doctrines would have been called in queſtion. There was a little want of humility. Had David been proud, when Nathan told him, thou art the man, he had not confeſſed.
6. Pride of heart will make a man content to arrogate to himſelf, or to have others aſcribe to him, that which is not indeed in him. It is the voyce of a God, and not of a man. Proud Herod will ſwallow and digeſt that flattery from the people, Acts 12. 22, 23. 'Tis a great ſin for a man to think of himſelf better then he is, or to deſire that others ſhould do ſo. 'Tis a ſin for a man to think himſelf ſomething, when he is nothing. Magus. Acts 8. 9.
7. It will hinder a man from doing and performing thoſe duties he owes to others, whether Superiors, Equals, or Inferiors. He will not honour his ſuperiors, not condeſcend to do thoſe offices to inferiors, which he ought. Should I ſtoop to ſuch a one as he is? ſo mean, ſo poor?
He will not make himſelf equal to men of low degree, Rom. 12. 6. In giving honours prevent one another.
8. He will not bear the leaſt indignity, or injury from another, but will revenge himſelf. Should I put up ſuch a wrong from ſuch a mean hand? &c. I will make him know who I am, vid. Col. 3. 12, 13. No forbearing one another, if there be not humbleneſs of mind. Haman will deſtroy Mordecai, if he give not Cap and knee.
9. He will never be ſo thankful as he ought, for mercies received, either from God or man: A proud perſon judgeth all of debt, which comes in, either from God or man. Low thoughts of our ſelves, is that which makes us thankful for mercies. Lord, what am I, &c. 2 Sam. 7. 18. this made him thankful, Gen. 32. 10. Pſal. 8. 4, 5. Lord, what is man?
10. It makes men contentious, Prov. 13. 10. Its ill living by a proud man.
11. It will create diſcontent and riſings of heart againſt Gods hand upon him. Humility makes the heart quiet, Levit. 10. 9. Pſal. 39. 10. Pride thinks all croſſe providences injurious, & therefore frets and rageth, Pauls humility learned him contentment. Phil. 4. 11, 12.
It brings upon men much anger, many judgements. Pride hath trouble.
1. God hates them, Prov. 6. 16, 17.
2. God reſiſts and fights againſt the proud perſon, vid. Jam. 4. 6. foreign. God hath determined, that every knee ſhall bow unto him, Iſa. 45. 23. that all things and perſons ſhould be level'd and laid flat, that he alone may be exalted. Now the proud perſon will not ſtoop, therefore God is reſolved to make warre with him, to ſet himſelf in battle array, to bring his Armies againſt him, to conſtrain him to ſubjection; as the lightning doth break in pieces that which reſiſts, ſo doth God. Vid. Eſa. 2. 12, 13, & 11. 17.
Explication. This is a ſad judgement, to have God an adverſary. Vid. Prov. 5. 25. God overthroweth the houſe of the proud. All men are enemies to the proud man: His hand is againſt every man, and every mans hand against him. Though all Creatures reſiſted him, yet if God take his part, his condition were ſafe; but God is more againſt him then man. God reſiſts his perſon, and God reſiſts his ſervices, &c.
2. Pride is the ready way to blaſt all your excellencies. It either removes, or brings a Abſalom proud of his hair.Cloud upon every precious thing which God hath given you. There is but a few ſteps between pride and deſtruction, Prov. 16. 18. It is Many have loſt their wits and memories by pride. God ſtrikes men, in that which they ſet higheſt, uſually.the grave of every thing which is precious, Iſa. 3. 24. To be proud of beauty, of parts, of graces, is the way to loſe them, &c. Vid. Ezek. 16. 10, 11, 12, 13, 14. ſee her ſin, verſ. 15. Pride, this ſtript her of all. God hath reſolved to ſtain, and marre the pride of all glory, Iſa. 23. 9. Pride will moath-eat your Garments, and ruſt all your brightneſs.
3. Pride, it is venenum omnium virtutum & recte factorum. It deprives a man of the benefit and comfort of every good thing which he doth or hath.
Auſtin ſaith, Magis placet Deo humilitas in malis factis, quàm ſuperbia in bonis. God would rather have Paul to be buffetted with Satan, than to be proud of his viſions, 2 Cor. 12. 7. He that is humbled after an act of prophaneneſs, is better then he that is proud of an act of piety. As our Saviour ſaith of the Hypocrite, He hath his reward, Matth. 6. 5, 6. his oſtentation and pride, bereaves him of the wages he might have of his work. A Servant that is humble, though he do not his work ſo well, is better than he that is excellent at working, and puffed up with pride. Vid. Luk. 18. the proud Phariſee, and lowly Publican. Vid. verſ. 14. Solomon prefers humility in a low condition before pride, in a higher condition. Prov. 16. 19.
2d Motive, From the excellency of Humility.
1. Its an excellent grace in it ſelf.
2. Precious Promiſes are made to it.
1. In it ſelf its very excellent. It is a very choice part of the Image of Chriſt. Pride and ſelf-admiring is the chief part of the Image of Satan. Initium Peccati, ſuperbia: the Devils ſin was pride, he would be equal to God, Ye ſhall be as Gods, Gen. 3. 5. Diabolus ſuperbus hominem ſuperbientem produxit ad mortem. Humility is Chriſts Image, I am lowly in heart. It is the Ornament of all other parts and graces, its the varniſh of graces, and the beauty of Chriſtianity. A humble Chriſtian is a lovely Chriſtian. Pride brings contempt upon rich parts, humility caſts glory upon them. It is the preſerver and keeper of all other excellencies in a man, its the baſis which upholds all. A building ſet upon a good bottom, will ſtand, when high Turrets which ſtand upon Sand will fall. The Devils pride deſtroyed all his excellency: had they been humble, they had ſaved all, as well as the other Angels. Humility is the lock and key of all the reſt.
Humility is the firſt, ſecond, and third grace, as he ſaid of elocution in Rhetorick. Its lovely to Men, to God. It makes a man do any thing, bear any thing. It makes men fear Gods frowns, &c. Mich. 6. 8. It will carry a man through ſcorns, 2 Sam. 6. 22. 'Tis the totum postulatum of a Chriſtian.
2. God hath made many excellent promiſes to it.
1. That he will teach them, Pſal. 25.
9. Humility is one neceſſary qualification for inſtruction. Proud men ſcorn to be learners. The Philoſophers Scholar muſt be Humilis. Its a great happineſs when God undertakes to teach a man, he hath skill, and he hath ability, he can give men a heart to learn, Vid. Iſa. 54. 13. The reaſon why men learn no more by God word, by his works, is, becauſe God doth not teach them, and God refuſeth to inſtruct them, becauſe they are ſo proud. Men will not inſtruct proud perſons, no more will God.
2. God hath promiſed to hear their cryes, Pſal. 9. 12. He forgetteth not the cry of the humble. Proud beggars are uſually anſwered with ſcorn and denyal, ſo are proud Chriſtians. Proud perſon will not receive Commands from God, and God will not receive Petitions from them. 'Tis a certain Rule, God will receive prayers from none who will not receive Commands & Precepts from him. 'Tis a ſingular favour, to have our prayers granted, and a diſcouraging thing to have our ſuits rejected: what Complaints the people of God have made, when they have been refuſed, vid. Lam. 3. init. and many ſad complaints in the Pſalms to this purpoſe: and much gladneſs of heart, doth the receiving of our Petitions, create in our hearts, Pſal. 66. 20.in the ſaddeſt troubles. Humility prepares Audience, Pride puts a barre in the way; faſting and prayer are found together, faſting notes Humility.
3. God hath promiſed to reſpect them, and to dwell with them. Vid. Pſal. 138. 6. and Iſa. 66. 2. God deſpiſes the proud, and looks upon them afar off.
They look upon all others at a diſtance, and ſo God looks upon them, vid. 1 Sam. 15. 17. Gregory upon thoſe words, Magnus mihi fuisti quia deſpectus tibi; at nunc quia magnus tibi es mihi deſpectus es. 'Tis a ſingular happineſs to have reſpect and good looks from God, to have communion with him. This is our Heaven upon Earth. This the Servants of God have beg'd, and mourned for the want of it. Humility drawes Gods eye.
4. God promiſeth to fill them, Jam. 4. 6. Pariſienſis calls Humility Vacuum Spirituale. Ayr will deſcend, water aſcend to prevent a Vacuum.Now Nature admits no Vacuum, but fills it preſently. God will not ſuffer the humble heart to be unfilled, vid. Luk. 1. 52. The rain which falls upon the Mountains, falls down into the Vallies. Your Vallies and low grounds have the richeſt crops; your humble Chriſtians have fulleſt ſouls, high Mounts are barren, &c.
3d. Motive. In Nature we ſee humility; your fulleſt ear hangs loweſt, and your fruitfulleſt boughes. Slicker eares ſtand higheſt &c.
2d thing is, To lay down ſome directions or helps, to attain to this grace.
A Medicine of theſe ſeven Ingredients.
1. Often and ſerious reflecting upon our mean condition, we are but animated earth: we have a low Original, Houſes of Clay, whoſe foundation is in the dust. Job 14. 17, 18. This weighed Abraham to the ground, Gen. 18. 27. If men would look to the hole of the pit, &c. Iſa. 51. 1.they would not ſore ſo high. A piece of red clay, &c. Who am I Lord, and what is my Fathers houſe? this kept David down, 2 Sam. 7. 18. We have black feet: The Peacock looks on her feet.
2d Meditation of our baſe condition by ſin. This hath put us lower then the duſt; invenom'd, poyſon'd, infected ſouls, full of all Diſeaſes. This was that which made Paul humble, 1 Tim. 1. 13. I was a perſecutor, &c. A Chriſtian would ſay, I that have ſo many diſeaſes upon me, and ſhould I be proud?
3d Meditation upon the condition which death will put us in. We must ſay to corruption, thou art my Father, Job 17. 13, 14. a moatheaten Garment, a rotten thing, Job 13. 28. the body muſt breath out to duſt, &c. Charles the fifth had his Winding-ſheet for a Standard to keep him humble. If that cry in Iſa. 40. 6. were more in our eares, it would make us ſtoop.
4th. The vain, frail nature of all outward things, Jam. 1. 10, 11. That is the receipt which he gives.
5th Conſideration, That all our good is imperfect: We want more then we have, maxima pars eorum quae ſcimus, eſt minima pars eorum quae neſcimus. We have more deformity then beauty, &c. we have more worſt then beſt, more chaffe then wheat.
6th Conſideration, That all the good we have is received, 1 Cor. 4. 7. for a man to be proud of a borrowed ſuit, &c. is ridiculous, Rom. 11. 18. It growes not in our own Garden, we cannot ſay, Is not this great Babylon which I have builded, God hath found materials and tools to work alſo, Deut. 8. 14. 17, 18.
7th Conſideration, Of the account which muſt be given for what we have, what little improvement hath been made, either of riches health, ſtrength, parts, graces, &c.
8. That others have an equal ſhare of all excellencies, and are inſtruments of Gods honour, and the good of men, as well as we our ſelves: we are not alone, other Stars ſhine as bright as we do.