A SERMON Preach'd before the KING and QUEEN.
PROV. xxii. 4.
By Humility, and the fear of the Lord, are Riches, and Honour,
and Life.
LOrd, who will ſhew us any Good? is the general Enquiry, the
univerſal Queſtion of all Mankind. Every being purſues its own
perfection, and would fain be ſatisfied in all the Capacities it
underſtands, and in all the importunate Appetites it feels. Deſire and Want
are the miſery of Life, but Good or Happineſs, is the free enjoyment of
things convenient to us, the gratification of all the genuine diſpoſitions
of the true and proper inclinations of our Nature. But ſuch
is the ignorance and depravity of Man, that we are not ſo ſenſible of the
nobler and more excellent Capacities of our Minds, as we are of the
ſenſible and more obvious goods of the natural Life. To preſerve and
defend that being we have acquired, to enrich our ſelves with all ſuch
things as pleaſe the Body, and conduce to the eaſe of our Lives, and to
ſecure our Acquiſitions, by a fair reputation in the World, by the hearty
good will, eſteem and love, of all that know us; this is the general
deſign of all Men, theſe are the practical Principles of every individual
Perſon. But the perfection of the Mind, the improvement of our Reaſon, the
Government of our Will, the fear of God, and the preparation for an Eternal
Life hereafter; theſe, becauſe they are intellectual, inviſible, and
future, are commonly leſs regarded, too often loſt, and ſwallowed up of
ſenſe.
Wherefore God, who loves and ſeeks our Happineſs, even more
than we our ſelves, allows to our Imperfections, gives us His Laws as we can
bear them, and draws us inſenſibly to Virtue and Obedience, by annexing
thoſe good things, which we all perceive, admire and
proſecute, to the practice of thoſe Moral Duties, which are equally our
Happineſs, but not ſo eaſily diſcerned. And thus of his Goodneſs he
leaves us to the knowledge of our Souls, and draws us to himſelf, our chief
and moſt abſolute Good, by the means of thoſe ſenſible things, which
we underſtand, eſteem and love; For By humility, and the fear of the
Lord, are Riches, and Honour, and Life.
The Proverbs of Solomon are the Emanations of
the great underſtanding, which God had beſtowed upon him,1 Kin. 3.12. above all the Men that ever lived; the moſt
perfect rules of Wiſdom, for the Government of humane Life; piercing and
awakening of the Mind, conſented to of all, as ſoon as the words are
underſtood. They are generally independent one of another, but compleat and
full in every period. This before us encourages Humility, from the
conſideration of the great advantages we may reaſonably expect, and are
aſſured unto us from the practice of it, even all that is good and
deſirable in this preſent World, both Riches, and Honour, and
Life.
Which words are a poſitive aſſertion of the certain effects
and conſequences of Humility, that is to ſay, that a modeſt opinion of
our ſelves, and a chearful ſubmiſſion to the will of
God in all conditions, ariſing from a pure and perfect Principle of Religion,
and the fear of God, will procure us Wealth and Honour, and ſecure the
enjoyment of them both, with Peace and Pleaſure, to a good old Age. By
Humility, and the fear of the Lord, by ſuch an Humility, as proceeds
from the fear of the Lord, are Riches, and Honour, and Life. So that
the Text conſiſts of theſe two Parts.
I. A Duty recommended, Humility with the fear of the
Lord.
II. The Reward propoſed to enforce and encourage the
practice of it, are Riches, and Honour, and Life.
I. I begin with the firſt, the Duty recommended.
Humility, with the fear of the Lord. And for the clearer and more
perfect illuſtration of it, I ſhall briefly conſider theſe
two things.
1. The definition, the nature, and principles of Humility
in the general. And
2. The ſeveral parts and exerciſes of Humility ſo
defined.
1. I begin with the firſt, the definition,
nature, and principles of Humility.
Humility has a near relation to many Graces, but if we conſider it by it ſelf, as a ſingle Vertue, it is, an
habit or temper of Mind, proceeding from a Principle of Religion, or the
fear of God, which ſubdues all lofty, falſe Opinions of ones ſelf,
and diſpoſes a Man to a chearful acquieſcence, in all Eſtates and
conditions of Life, that God ſhall place him in.
(1.) It is an habit of Mind, a frame or temper of Soul; for
a Virtue cannot be defined by ſingle actions. Faſting, Weeping, and
Praying, may be the effects of Repentance, a ſubmiſs Behaviour of
Humility, or they may not; becauſe the outward acts, be they what they will,
may proceed from divers cauſes, and are therefore good or evil, according
to the intention of the Author: they are the Servants of many Maſters, and
receive their denomination from the inward Principle that produced them.
(2.) Again, Humility is ſuch an habit of the Soul, as
muſt be framed and wrought by a Principle of Religion, or the fear of God,
for ſo ſayes the Text, By Humility, with the fear of the Lord,
proceeding from a Principle of pure Religion, are Riches, and Honour, and
Life. God has commanded it, I will therefore ſtudy the goodneſs of
it, that I may love it, and chuſe it, and endeavour to
attain the perfection of it. Nothing can be a Vertue in us that we have not
choſen. Diſpoſitions of Nature may be rewarded, if by our care we
preſerve them uncorrupt; and they are very happy that are naturally well
inclin'd, but the Vertue is far more perfect, to ſay no more, that is freely
choſen, againſt the bent of our inclination; when reaſon exerciſes its
proper power, and ſubdues unreaſonable Appetites, devoted Cuſtoms, to
the Obedience of God.
In our preſent inſtance, there is a depreſſion of Mind in
many Men by nature, an indifference to every thing, which is not ſo
properly the grace of Humility, as a natural Neceſſity. Humility then is
an habit or temper of Mind, ariſing, not from ſiniſter reſpects, not
from reaſons without our ſelves; nay not from natural neceſſity, but
from a principle of Religion, or the fear of God. And it chiefly
conſiſts in theſe two things.
Firſt, In a modeſt, juſt opinion of our
ſelves, and
Secondly, In a chearful ſubmiſſion to the
will of God, in all the conditions of Life, that Providence ſhall place us
in.
Firſt, Humility ſubdues all lofty falſe
opinions of our ſelves, of our own perfections and deſerts. It is the
exerciſe of our Reaſon in judging and valuing our ſelves and others: that
we neither arrogate thoſe qualities which indeed we never had; nor magnify
thoſe we have, in our own conceit, above the degree of perfection we have
attained, but that we think of our ſelves as we ought to think, as
S. Paul deſcribes the nature of Humility, Rom. 1 2.3.
Every Man, by the inſtinct of his nature, would be more
excellent and perfect than he is. God only is ſtable and immutable,
deſiring and wanting nothing, but we are weak and impotent, always craving
and never ſatisfied; weary of our own condition, as if we wanted ſomething
that was our due, and envying the condition of our neighbour, as if he had too
much. God has therefore obliged us to Humility, or a juſt opinion of our
ſelves and others, that we may be ſenſible of our own miſcarriages,
defects, and faults, as well as of the graces and good qualities of our
Neighbour; that we may be glad our own condition is ſo happy as it is, and
ready to acknowledge the Excellencies, and be well contented with the
Proſperity of others, as the ſame St. Paul
explains Humility, Phil. 2.3. In lowlineſs of mind, let
each eſteem other better than himſelf. That is the firſt.
Secondly, The ſecond part of Humility reſpects
our place and ſtation in the World, and teaches us to ſubmit with
chearfulneſs to the will of God, under all the diſpenſations of his
Providence. It moderates Ambition, regulates the deſire of Worldly Goods,
and diſpoſes us to a grateful liking, to eaſe and ſatiſfaction in
the place we are in. Our deſires will be higher or lower, according to the
opinion we have of our ſelves; but Humility ſubdues thoſe falſe
imaginations, which Pride and Vanity impoſe upon us. It ſhews us our
weakneſs, dependance, faults, and imperfections, and inclines us to be well
contented in our ſtation, and to believe our ſelves to be very well
provided. This is the definition, the nature, and principles of a Religious
Humility, as it reſpects our Neighbour and our Selves.
There is another conſiderable part of Humility, that is
exerciſed in a more immediate manner upon God Himſelf, and conſiſts in
the moſt honourable apprehenſions of His Sacred Majeſty, in the moſt
ſincere acknowledgement of our dependance upon Him, and Obligations
to Him for Life, and all the comforts of it, in the moſt
profound reſpect and reverence; in the moſt obſequious addreſſes to
him, in the deepeſt ſorrow, in the greateſt indignation againſt our
ſelves, in the loweſt demiſſion of Mind, whenſoever we offend him,
together with all the outward expreſſions of our inward ſenſe, that
Nature, Reaſon, Cuſtom, or Example, ſhall direct us to. But becauſe
this part of Humility towards God, is more eaſy in the practice, than the
other; there is no diſpute between God and his Creature for preeminence, he
underſtands our thoughts, and can eaſily puniſh our Pride and Arrogance;
and therefore no Man, who believes his Being, does directly oppoſe himſelf
againſt him, or ſet himſelf in competition with him. And therefore at the
preſent, I ſhall only conſider that part of Humility that is exerciſed
upon our Neighbour and our Selves. And it chiefly conſiſts, as you have
already heard, in a modeſt opinion of our own deſerts, and a chearful
ſubmiſſion to the will of God, under all the diſpenſations of his
Providence. As Pride on the other hand is an over-weaning opinion of ones
ſelf, contempt and undervaluing of others, with a ſutable ambition of
Worldly greatneſs, to aſſert and ſupport this vain
conceit. Thus Pride is explained by Arrogance, Prov. 8.13. By
Self-conceit, Phil. 2.3. By a vain deſire of Glory, Gal.
5.26. and
〈 in non-Latin alphabet 〉
, one that boaſts of his endowments,
Heſychius explains by
〈 in non-Latin alphabet 〉
, a proud Man.
Superbia, ſays St. Aug. eſt perverſae celſitudinis
appetitus (de Civ. Dei) and he deſcribes a proud Man thus: He cannot
bear to be ſubject to any: amongſt his equals he affects precedency; and
what he wants in merits, he will invade and force by flattering his
ſuperiours, envying his equals, and deſpiſing thoſe below him.
Thus much for the definition, the nature, and principles of Humility in the
general.
2. I proceed, as I propoſed in the ſecond
place, to conſider the ſeveral parts and exerciſes of the duty ſo
defined.
The Vertue of Humility is one, and indiviſible, neither more
nor leſs than a modeſt opinion of our ſelves, a chearful contentation in
our place, with candor, deference, and good will to all. But the practice upon
theſe principles are as various, and infinite, as our capacities of
expreſſing the ſentiments of our Mind.Ep. 66.
Vertue is one, ſays Seneca, neither leſs nor greater, but its
ſpecies are many, which are expreſs'd according to the
variety of life and actions. And in our preſent inſtance, I ſhall
endeavour to illuſtrate the principal exerciſes of Humility, in theſe
following particulars.
- (1.) In our
Deſires and Aims.
- (2.) In our
Looks and Geſtures.
- (3.) In our
Garb, and Habit.
- (4.) And principally in our
Converſation.
(1.) In our Purſuits, Deſires, and
Aims: A Man that is truly humble in his own opinion, will moderate
his ambition of Worldy goods, he will be always apt to think he has as much as
he deſerves, and ready to rejoice in the rewards of Vertue, upon whomſoever
they ſhall light. If any good befals himſelf, he does not look upon it as
his due, but as a kind encouragement to purſue that Vertue which he thinks he
wants at preſent. But the deſires of the proud are never ſatisfied; if
once a Man can perſwade himſelf that his deſerts are great, he can never
be pleaſed, till he has attain'd the reward which his vain conceit has ſet
upon his merit. Beſides, it is Power and Riches that nouriſh his Pride,
that gratifie his fond opinion of himſelf, and force, at leaſt, a
diſſembled honour from abroad. And therefore the vanity
of his Spirit, will inflame his deſire, after all ſuch things as indulge
and feed the humour. St. Aug. ſayes of Pride and Ambition, that
they are ſo far one and the ſame, as Pride is never to be found without
Ambition, nor Ambition without Pride. (de Salut. Doct.) Is he made
Tribune of the People,
Epiſt.
ſays
Seneca, ſpeaking of a proud Man, inſtead of returning thanks for that,
be complains that he is not promoted to the Praetorſhip, nor would that
content him, unleſs they chuſe him Conſul. Nay, the Conſulſhip it
ſelf will hardly pleaſe him, unleſs he may rule alone. So true is
that account which Solomon has given of him, That he always
expects to divide the ſpoil, Prov. 16, 19. that is the firſt.
(2.) The ſecond exerciſe of Humility is in our
Looks and Geſtures. A Man of an humble Mind, that is truly
ſenſible of his own deſects, will not eſtrange, or ſeparate
himſelf from his Neighbour. He does not delight in the diſtance of
inferiour People, nor ſtrike an awe upon them by an haughty look. He is
always ſenſible of his own defects, and is therefore glad that his
Neighbour will be free, and eaſy with him; extreamly pleaſed with a good
acquaintance; with the intire and perfect Friendſhip of all about him.
Humilis ultimum ſe judicat, & blando vultu terram
intuens,
De Salut. docum. ſayes St.
Aug. he is ſo far from neglecting, much leſs from ſcorning any
Man, that he addreſſes all with a clear and a chearful Countenance, with
freedom and courteſy, with ſweetneſs and affability. Nay the very
geſtures of his Body well expreſs the humility of his Mind, his motions
are indifferent, eaſy, free and natural, without affectation or
ſingularity,
〈 in non-Latin alphabet 〉
, ſays St. Paul, he is not puffed
up, he is not ſwell'd with high conceit, he does not ſtrut, and look down
with contempt upon the World, but governs all his geſtures by the rules of
ingenuity, and the cuſtoms of the place. But the looks of the proud are
affected, ſingular and ſcornful,
〈 in non-Latin alphabet 〉
, a Man of Pride is
he, qui ſuper alios apparet, ut ſe conſpiciendum praebeat, one
that looks over all the World, that he himſelf may be expoſed to view. He
uſes all imaginable artifice to be ſeen, inquired of, and admired, though
it be but of the ſimple. And thus the unreaſonable thirſt of Honour,
betrays a Man, inſenſibly, into contempt and ſcorn; for we ſhall hear
in the end, that the humble Spirit ſhall inherit Glory;
Ecclus 22.24.
and not the Generation of Men,
Pro. 30.13.
whoſe Eyes are haughty, and whoſe Eye
lids are lift up. That is the ſecond.
(3.) This inward habit of true Humility, will be viſible
in our outward garb, in our way of living in the World. A Man
that is truly humble, does not deſire to be talk'd of. He rather affects to
be concealed. He is afraid leſt thoſe who read upon him, ſhould
obſerve more evil qualities than good; and therefore he always appears and
lives, without deſign of obſervation, without any juſt provocation to
envy, or evil will; but as a Man of his condition, according to the cuſtom of
his Country, may be ſuppoſed and expected to appear and live. But a
gariſh habit, and a manner of living, that is above his quality or eſtate,
is a certain indication of Pride and Diſcontent. He is ſollicitous of
publick notice, and ſhews, that he thinks it fit, and right, that he ſhould
be in a higher ſtation than he is; and therefore he will thruſt himſelf
into the outward garb and habit of it, though with the utmoſt hazard. He
that imitates the faſhions of Men in Authority, Honour and Wealth, betrays
his Ambition, though he makes himſelf ridiculous. That is the third
(4.) And laſtly, This inward habit of true Humility, will
chiefly expreſs it ſelf in our Converſation,
Firſt, With our Acquaintance, Friends and
Equals, a Man of an humble Mind is full of courteſie and
condeſcenſion, forward and ready in all expreſſions of civility and
regard to his Friend, even more than he himſelf expects. He is not emulous
of precedency, but if place be undoubtedly his due, he rather accepts it in
complyance with the oeconomy of the World, than for any delight in the thing
it ſelf; according as St. Paul directs, Rom. 12.10.1 Pet. 5.5.
Be kindly affectioned one towards another,
with Brotherly Love, in Honour preferring one another. He deſpiſes no
Man's judgment, nor obtrudes his own Opinion with rudeneſs, violence, or
paſſion, though it may be never ſo clear or evident; He hears the
diſcourſe of others, with all civility and juſt allowance, if it be good
and proper, without any viſible diſlike, much leſs affront, if it chance
to be frivolous and impertinent.Gal. 5.26.
He
neither provokes nor envies any, Man. He does nothing through ſtrife or
vain-glory, but in lowlineſs of mind, he eſteems his neighbour better than
himſelf. Phil. 2.3. In a word, he is always jealous of his own judgment,
and ready to ſay with Agar, Pro. 30.2. Surely I have not the
underſtanding of a Man, and is therefore well contented,
if by all the Arts of Civility and Love, he may preſerve
a good underſtanding, and a kind acceptance in the World. But a proud Man is
always full of himſelf, jealous of his reception, impatient till you
underſtand how much he thinks himſelf above you. He expects that all the
court ſhould be addreſs'd to him, that he ſhould preſide and rule over
all the Company; that every Man ſhould be of his Opinion, hear his
Diſcourſe, allow his Characters, endure his tediouſneſs, commend his
Wiſdom, admire his Beauty, and add to the Character he gives or inſinuates
of himſelf: if you oppoſe him, you ſtrike him to the heart; if you
rebuke him, he becomes your Enemy, for ſo ſays Solomon, Pro. 9.7.
Reprove not a ſcorner, leſt he hate thee; rebuke a wiſe Man, and he
will love thee.
Secondly, Again, In his converſation with thoſe that
are any way ſuperiour to him. An humble Man has a low opinion of
himſelf, and is ſatisfied in his ſtation; he wiſhes he could deſerve
what he has, or more, but is well contented with the promotion of his betters;
He frankly rejoices with them that do rejoice,
Rom.
12. and is really pleaſed with the proſperity of any Man. He is
chearful under Government, and loves the hand by which the
benefits of the Commonwealth are diſpenſed unto him;Eph.
5.21. 1 Pet. 5.5. he is ſincere and free in all the Cuſtomary
Honours that their place and quality require. But a proud Man hates his
Betters, his addreſs is forced, his outward Compliment is againſt his will;
he abhors from his Soul, that the Honour and Wealth, which his vain conceit
has reſolved to be due to himſelf, ſhould be enjoyed by another: and
therefore he does what he can to find a fault, to depreciate his worth, and to
ſtir up Enemies: he is ready to carp at his Abilities, vilifie his Manners,
reflect upon his Wiſdom, undervalue his Eſtate, deſpiſe his Perſon.
Something or other to bring him under obloquy, and level him with
himſelf.
Thirdly, and laſtly, In his Converſation
with thoſe below him. A Man of an humble Mind will be candid,
civil, and ingenuous in the higheſt ſtations. He hides his accidental
luſtre, with a true and a decent greatneſs, and converſes courteouſly
with inferiour Men; He neither frights them from him by his Pomp, nor
diſcourages their approach by a forbidding look, but is eaſy of addreſs,
ready to be ſpoke with, benign and chearful towards all.
He condeſcend to Men of low eſtate, (Rom. 12.16.)
Receives their viſits, treats them kindly, accepts their Preſents, helps
them in diſtreſs, as our Saviour waſhed the Diſciples feet
(Joh. 13.14.) and obliges us, according to his Example, to waſh one
anthers feet. He accepts the ſervices of his Servants with a chearful
Countenance, and a civil gratitude; He makes their places eaſy, by ſhewing
himſelf the Friend, as well as the Maſter of the Family. But a Man that is
proud and potent, is the moſt intolerable Being upon Earth; he ſtudies to
make himſelf a terrour to all about him; he is pleaſed when he can appale
them by a ſtern and cloudy Countenance. Nay ſo unaccountable is Pride with
Greatneſs, that he does not know himſelf, what it is he expects from his
Dependents. St. Aug. upon this account compares him to a Ship
that is toſſed upon the Waves,
De Salut. Doc.
lib.
without a Pilot. What humour, luſt, or paſſion,
muſt be gratified to day, is uncertain; quite the contrary perhaps to
Morrow. Who ſhall be next in his favour or diſpleaſure, is hard to
gueſs. If you pleaſe him, he is frequiſh in his favours; for his
kindneſs to you, is only to uſe you as his Slave for a while; if you fall
into diſgrace, he deſigns and works your ruine.
Theſe are the principal Acts, the neceſſary Effects both of
Humility and Pride; where-ever the Principle is, theſe will be the certain
radical operations of it; we ſhall fall into them naturally, as occaſion
offers. Only in this, as in all other Vertues whatſoever, allowance muſt
be made to the Paſſion and Surprizes, to the Frailty and Imperfections of
humane Nature. But where theſe outward acts are as ſtable and equal, as
even and uniform as our preſent ſtate permits, there, and there only, is
the Virtue: for it does not conſiſt in any particular thing, not in
converſing with the Poor, not in an abject Countenance, not in a ſqualid
Habit; but in an uniform practice of all the neceſſary acts of Humility, as
occaſion offers. It is this alone that is the Grace, becauſe it is this
alone that can never be acted or put on. It is impoſſible that Hypocriſie
ſhould be uniform, no Hypocrite can imitate ſo many ſeveral things. The
Expreſſions of Humility are copious and infinite, and therefore are never
to be taught or acted. But the Grace it ſelf is an inward, living Principle,
and will influence our outward Actions, eaſily, naturally, and without
teaching.
Hence it appears, that Kings and Noblemen may
be humble as well as others: they may uſe an outward Grandeur according to
their Quality, and yet be very meek: for the Grace is within the Man; he may
poſſibly endure, rather than be conceited of his Equipage, much
leſs a Deſpiſer of others. No, we muſt take eſpecial care to
preſerve the oeconomy of the World, and the diſtinctions of Men, in all our
Meditations of Humility and Pride, and endeavour, according to what has been
ſaid, to have a right underſtanding of both.
Thus, as briefly as I could, I have laid before you, as well the
Nature and Definition, as the principal Acts and Exerciſes of a Religious
Humility.
II. And I now proceed to the Second General, the
Reward propoſed to perſwade and encourage the Practice of it: By
humility and the fear of the Lord are riches, and honour, and life. And
here there are theſe two things to be conſidered.
1. That Riches and Honour and Life are a real Bleſſing,
and the proper matter of Reward. And
2. That Humility with the Fear of the Lord will certainly
procure them.
1. That Riches and Honour and Life, are a real Bleſſing,
and the proper matter of Reward.
Happineſs can be nothing elſe but the Satisfaction of natural
Appetites, according to, and not exceeding the Intention of Nature. God has
made us capable of variety of Satisfactions, and given us ſuitable
Deſires, and therefore want in any of theſe is Miſery in proportion: for
there is no notion of Miſery, but Emptineſs and Deſire unſatisfied.
What is contrary to our Nature, frets and grates us, but what is agreeable to
our true and natural diſpoſitions delights and pleaſes us; the one is
called Happineſs, the other Pain or Miſery: and therefore the Goods of the
World (comprehended here in Riches and Honour and
Life) having a real value in them, in their order and degree, are
propoſed as the Reward of Humility with the fear of the Lord. If
Temporal Bleſſings prove pernicious to us, as oftentimes they do, the Fault
is not in them, but in us, in that we reſolve our final Happineſs
into them, and ſet our Affections upon them, to the prejudice of our
higher and more excellent Capacities. But they may be lawfully enjoyed to that
degree that God allows, and are worthy of a juſt purſuit in the way that he propoſes, and that is, ſays the Text,
by humility, and the fear of the Lord. This is the Method that God has
appointed, and they that ſeek them thus, may expect to attain them.
(1.) By a natural Power and Efficacy in
the Vertue it ſelf.
(2.) By an Efficacy Moral; there is ſomething in
the practice of Humility, that diſpoſes kindly to all thoſe ſeveral
ends.
(3.) By an efficacy Divine and Spiritual;
the bleſſing of God will aſſiſt and forward the deſigns of the
humble, that he ſhall ordinarily attain his ends, and live in Plenty,
Honour, and Eſteem, to a good old Age. By Humility, and the fear of the
Lord, &c.
(1.) By a natural power and efficacy in
the vertue it ſelf. An humble diſpoſition tends to Riches, procures
Honour, and preſerves Health.
Firſt, It tends to Riches, and promotes
our intereſt in the World. It cauſes us to propoſe ſuch ends as are
reaſonable, and within our reach; it makes us cautious and prudent in our
meaſures. It gives us Patience under the croſſes and diſappointments of
the World, and encourages us to try contentedly again. His
Life is comfortable, his matters are managed with ſilence and diſcretion,
his Mind is ſteddy, calm, and fit for buſineſs. But the Proud are high
and lofty in their aims, furious in proſecution, and impatient of any rub.
They propoſe more to themſelves than they can compaſs, which baffles all
their projects, and brings them to nothing in the end.
Secondly, Again, Humility naturally tends to
Honour, Wiſdom and Steddineſs; Patience and an even prudent
managery are ſo ſeldom ſeen, that they never fail to procure eſteem and
a fair reputation in the World. Thoſe things have a luſtre in them, which
by a neceſſary efficacy, like the Sun it ſelf, dazle the ſight, and
charm the ſpirits of all Men.
Thirdly, and laſtly, Humility naturally
tends to Health, and prolongs our Life. Pride and ſolicitude, Envy
and deſire unſatiſfied, nouriſh a continual Paſſion, exhauſt the
Spirits, diſquiet ſleep, and ſo deſtroy the Health and Life of
many.Plut. As Themiſtocles ſays of
himſelf; that the Victory and Trophees of Miltiades,
interrupted his Peace, and would not ſuffer him to take his reſt.
But an humble indifference, a meek and a chearful temper, is the Fountain
of all tranquillity and pleaſure: his Spirits do not
rage, and boil, and overſet the Body; his reſt is ſweet, his Mind is
free, neither empty of all deſign, nor preſſed down with care. He has
buſineſs enough to employ his thoughts, leiſure enough to regard
himſelf, content and quiet under all events. And thus by natural cauſality,
From Humility, &c.
(2.) Again, By an efficacy moral; Humility
diſpoſes kindly to all theſe ſeveral ends, becauſe it conciliates the
good opinion of all Men. The deigns of the humble are modeſt, and therefore
he uſes no indirect provoking Arts to attain his Worldly ends. He builds a
Fortune upon no Man's ruine; he is fair and upright in all his dealings, candid
and ingenuous, without deſign or trick, which irreſiſtably gain the
good-will of all. Every one will be his Friend, ready to aſſiſt him,
adviſe him, inform him of any deſign that is upon him, or of any good that
may be in his way. And indeed a ſtock in the favour and good-will of our
Neighbour, may prove the beſt eſtate in this uncertain World.
(3.) And laſtly, By an efficacy Divine and
Spiritual; The Bleſſing of God will attend the humble, and ſo
diſpoſe and order ſecond Cauſes, that they ſhall
live in Plenty, Peace, and Honour, to a good old Age. An humble compliance
with the will of God, Content in our Station, Gratitude for Benefits
received, Patience and Self-denial under croſs Events, diſpoſe, in their
nature, to the Favour and Love of God, the Governour of the World. He cannot
but be pleas'd with thoſe that comply with his Providence, and promote his
own Deſigns. And therefore upon whom ſhall I reſt, ſays God,
but upon him that is of an humble and a contrite ſpirit? Humility is a
Bed of Repoſe and Pleaſure to God himſelf, is St.
Auguſtine's Note upon the place. And though the Lord be high,
yet he hath reſpect to the lowly, but beholdeth the proud afar off,
Pſ. 138.6. The Proud are in a manner out of his ſight; but the humble are
under his particular care and providence. And therefore the meek ſhall
inherit the Earth, Matth. 5. They ſhall have wiſdom and
counſel, Prov. 11.2. They ſhall be exalted, Luk. 1.52.
They ſhall have reſt and tranquillity in all conditions, Matt. 11.
ult. But pride goeth before deſtruction, and an haughty ſpirit before a
fall, Prov. 16.18. Tollitur altiſſimè, ut majori caſu
ruat. And thus, By humility, and the fear of the Lord, are riches,
and honour, and life, as well in the Nature and
Reaſon of the thing, as by the special Promiſes of God.
Uſe. It now remains that we earneſtly endeavour to
accompliſh our Souls with this ſo uſeful, ſo advantagious a Vertue. You
ſee it is every way your Intereſt, as well as it is your Duty: Pride is a
vain and empty Satisfaction, a continual Diſappointment; but Humility is a
ſure Foundation of Riches, and Honour, and Life. Pride would fain be great
but cannot; but Humility is indifferent, and is therefore courted by the
World, it follows it, and offers it ſelf unto it. If you ſay, that Pride is
ſo natural to us, that it is impoſſible to be rooted out; that it has
ſo obtained in the World, that no Man with any Decency or Reputation can lay
it now aſide. The Anſwer is this, that if it were impoſſible, it could
not be made a Duty: the truth is, the Deſire of a more perfect State, to
ſtrive after greater Excellencies, than we have, the Emulation of vertuous
and lovely Qualities: Theſe are the true diſpoſitions and genuine
Inclinations of humane Nature; but the Vice of Pride is unnatural and wholly
foreign to us: it would be eſteem'd for that which it has not, it would be
rewarded for that which it deſerves not, it is a
Complication of Immoralities, Rebellion againſt the Providence of God,
Detraction, Envy, Malice, and vain Imagination. This, to be ſure, is a
Diſeaſe we have brought upon our Selves; we love the Vice, we nouriſh
the Diſtemper, we force our Nature to it, and vainly hope, to come off at
laſt by pleading a Neceſſity. But did you ever endeavour to cure this
Malady in earneſt? did you ever uſe the proper Means? did you ever
conſider how little reaſon you had to be proud or haughty? what a
miſerable imperfect Being the beſt of us is, how inſufficient, how
dependent? St. James perſwades to Humility from hence, That we
are all ſubject to God, (c. 4. v. 7.) And what have you, ſays
St. Paul, that you have not received? If you receiv'd it, why do ye
glory? Nay, even that, that we have received, and is ſo precarious, ſo
intirely at the will of another, is ſo little in it ſelf, ſo fading and
imperfect, that it is no Foundation of Conceit or Haughtineſs. For we are
nothing but ſoreneſs and corruption, ſays the Prophet. Sordet in
conſpectu Judicis,
S. Auguſt.
quod fulget in conſpectu operantis, ſays the Father. It is well
that there remains a more perfect State hereafter for us, who never attain to
ſo great a Perfection of our Nature here, as other Beings
do in theirs. What is our Beauty? it is commonly miſtaken, eſpecially by
our Selves; but where indeed it is, the Shades do ſo hide the Light, that it
generally ſpoils the Picture. The Flowers of the Field excel us: and what we
have, is fading and inconſtant; there is no ſecurity in it, no propriety,
and therefore the value of it is not great. Is it his Wiſdom that a Man may
value himſelf upon? Which Wiſdom? That of Yeſterday, or his preſent
Sentiments? For alas, a Man is ſo unſtable, ſo inconſiſtent with
himſelf, that his Principles, Opinions, and Inſtitution of Life, are
ſeldom the ſame many years together. There is always ſome byaſs or
other that obſtructs his Judgment, and hinders the free and proper motions of
his Mind, which at the beſt are but imperfect. What is it then? Is it Wealth
and Power that puff us up? But Power without Reaſon and Goodneſs, is a
Whirlwind, a Tempeſt, Belluine Ferocity, the degeneracy of humane nature:
and as for the Power that is juſtly exerciſed, it is equally beneficial to
the Subject, with the Prince, it equally ſecures them both in their Rights
and Properties. The Power and Dominion of one Man over another, is
at the beſt, but a neceſſary evil, brought into the
World to reſtrain the exorbitant tempers of Men, and indeed moſt evil to
thoſe that exerciſe it. Does it not oblige them to a tedious attendance?
are they not ſubject to diſtracting Cares, opprobrious Cenſures,
dangerous Envy, treacherous Conſpiracies, and frequent Diſſolutions?
Upon the matter then, there is nothing in a Man's Poſſeſſion that is
ſufficient to elate his Mind? That that really commends him, is an humble
ſenſe of what he has attained, and an earneſt endeavour to proceed and
improve; this at the ſame time will both prevent the aſſuming Glory, and
make you really deſerving of it.
Finally, Set the Example of our bleſſed Saviour before your
Eyes, who humbled himſelf to death upon the Croſs for us. Let us
bluſh, ſays the Father, to be proud,
S. Auguſt.
for whom our Saviour is thus
humbled. We muſt needs be very undeſerving Wretches, who ſo
provoked the Almighty Juſtice, that nothing but the Blood of his Son could
atone our guilt. Theſe things, if well conſidered, would be ſufficient to
keep down all the ebullitions of a haughty Spirit; eſpecially if we add to
this, our conſtant Prayers to God for his aſſiſtance, who will be
always ready to ſupport our weakneſs, prevent
temptation, facilitate our Victory, and bring us at laſt to that Happy
State, where we ſhall all be as great and glorious as we can deſire.Matt. 5.3.
For bleſſed are the poor in Spirit, for
theirs is the Kingdom of Heaven. To which God of his Mercy bring us all,
for Jeſus Chriſt his ſake the Righteous, to whom with the Father, and
the Holy Ghoſt, be all Honour, Glory, Praiſe, Dominion and Obedience, now,
and for Evermore. Amen.