THe whole familie of Mankinde soiourning vpon the face of this earth, may bee differenced into two tribes; the seruants of God, the God of heauen; and the seruants of Satan, the God of this world; or as Saint Iohn termes them in other names, 1 Ioh. 3. 10. the children of God, and the chil­dren of the Diuell. These two, as they differ in­wardly [Page 2] in their internall qualifications: so out­wardly, by their externall habit; as the seruants of Great men by their liueries; or the children of Nobles by their apparrell. Both these are imply­ed by our Apostle in this Chapter: The one, vn­der the Metaphor of putting off, (as intending some change of condition) in the 8 verse, Put off all these, anger, wrath, &c. The other, by Putting on, in this verse; Put on (as the elect of God, &c.) A new Master, a new liuerie; A new Father, a new garment: As Ioseph changed his apparell when he came into the seruice of Pharoah: And the pro­digall sonne, had the best robe fetcht forth and put vpon him, after his returne to his Father. This robe, for the matter of it, is made of that fine white linnen which is the righteousnesse, or (as the [...] Apoc. 19 8. Greeke hath it) the righteousnesses of the Saints: both that innermost or in-side of Iustification, and this outermost or outside of Sanctification, Put on as holy, saith our Text. This latter is white indeed for the ground; but otherwise parti-coloured, both for testification of more speciall loue (like that of Gen. 37. 3. Ioseph giuen him by his Father Iacob.) Put on as beloued; and also for more noble and notable distinction (as the 2 Sam 13 18. Kings daughters of old were arrayed) Put on as the elect of God. All which was sung in a Parable, by that sweet singer of Israell, Psal. 45. 13. The Kings daughter is all glo­rious within; there's her Iustification: her clothing is of wrought Gold; there's her Sanctification: with rayment of needle worke, or as a former translation reades it, wrought about with diuers colours, there's [Page 3] her royall distinction. Her outward conuersati­on beeing ennameld with so many vertues, as so many colours, and embroydered with so many graces, as so many flowers of needle-worke. This is that garment, which our Apostle here exhorts his Colossians (and in them, vs) to put on. The ground-worke, for the generall, is nothing but the pure distinguishing white of Sanctification: the diuers colours are the diuers graces expressed in the life of euery true Christian: Verse 11. For there is neither Greeke nor Iew, circumcision, nor vncircum­cision, Barbarian, Scythian, bond free, but if hee once come to be the adopted sonne of God, he must Put on (as the elect of God, holy, and beloued) bowells of mercy, gentlenesse, humblenesse of minde, &c. But let him looke that he put it on indeed, and not in shew. For I must tell you; There is a subtle Weauer, call'd an Hypocrite, that weaues the spiders webbe, Iob 8. 14. And a cunning Dy­er call'd Dissimulation, that will counterfeit both the fashion, and the colour, so neere, that none but a iudicious Artist, that hath his Heb. 5. 14. wits exerci­sed to discerne both good and euill, shall bee able to assigne the true difference: To take a Say of all the particulars in the Text, would require more time, than is permitted me at this present: I haue therefore selected, as the middlemost, so the chiefest of the fiue, for my present examination, and your instruction: which if it be true, the rest cannot be counterfeit, if it bee fained, the rest cannot bee true: Put on humblenesse of minde, or Humilitie: Of which that wee may speake [Page 4] distinctly, wee purpose to doe two things.

First, Distinguish it from all such things as are [...]. like it, from the choice of the word.

Secondly, Define it, or rather describe it from the full sense of the word.

For the distinction of it; Qui bene distinguit, be­ne docet; was the old rule; He that distinguishes 1 Humilitie distin­guished, from, well, teaches well. There are three things, if not in nature, yet in name, very like it, especially in the tongue, wherein the Apostle writ.

First, Abiection, (which the Greekes call [...]) an abiect or base disposition of minde, (Stulta hu­militas, 1 Abiection, [...]. a foolish humilitie, as the schooles call it) whereby a man, either out of ignorance of his true worth, and abilities wherewith God hath ena­bled him, or out of a sottish carelesnesse, to improue them, or out of a degenerate timorousnesse to vse them, lets the gifts, whether of nature or grace, rust in obscurity, and yet pretends for his excuse, this colour of Humilitie. This is pusilla­nimitie, that vndervalues those endowments which he truly hath. To this purpose may that of the Psalmist be applied, Psal. 49. 20. Man beeing in honour (for any excellencies of nature or grace) & hauing no vnderstanding (whether to know them or vse them) is like to the beasts that perish: and that of Solomon: Pro 17. 16. Wherefore is there a price in the hand of a foole, to get wisedome, and he hath no heart? either to know it, or vse it. True Humilitie, is modest, but not base; Neither ignorant, nor sloathfull, nor timorous: Not ignorant; the latter part of the word comes from a roote [...]. which signifies [Page 5] to be wise; humbly-wise, and wisely-humble: Not slothfull, not timorous; as appeares by the dili­gent and couragious managing of those imploi­ments, which it hath once vndertaken. It is not either presumptuously too forward, or too mo­destly backward: The first occasion manifests, it wanted neither wit nor will; onely it wanted a faire opportunity to set it selfe on worke. The dif­ference then betweene abiection and humility is this; that the latter arises from the knowledge of a mans imperfections; the former from the ig­norance (for the most part) of his perfections.

Secondly, Humiliation, [...] in the Greeke: so I finde the word vsed, Iames 1. 10. Let the rich 2. Humiliation, [...]. (reioyce) [...], in his humiliation, in that he is made low, in that is humbled. Humilia­tion and humility, are neere in sound, yet is there (at least sometime) a great deale of difference be­tweene an humble and an humbled man. For,

First, there may be humiliation, without humi­lity; As in Pharoah, God humbled him, and brought him on his knees, by ten seuerall iudge­ments, but could neuer make him truly humble: 1 King. 21. 27. 29. As in Ahab, Hee rent his clothes, and put sackcloth vpon his flesh, and fasted, and lay in sackcloth, and went softly: In so much, that God himselfe takes notice of it, Seest thou how Ahab humbleth him­selfe? yet for all this was hee not humble; for in the next Chapter, he will goe vp to Ramoth Gi­lead, though God say no. Thus a poore man, a sicke man, &c. may be proud, nowithstanding his pouerty and affliction; His stomacke is broke, [Page 6] but not his heart; Humbled in body, not humble in mind. Still as enuious, as malicious against men: still as stubborne and stiffe-necked against God. Humiliation, without humilitie.

Secondly, there may bee humility without hu­miliation; I meane, without the present sense of any cause of humiliation: Thus a rich and weal­thy man, liuing in abundance of prosperity, may be humble. Thus Dauid a King, in the midst of all his pleasures, still preserued his humilitie, both towards God and men: Certainly our bles­sed Sauiour was humble from his birth, before he had any cause of humiliation.

Thirdly, there may be humiliation with humi­lity, and the one the cause of the other; and yet they differ in themselues, as heat from fire, or light from the Sunne. That proud King of Ba­bylon, after seuen Winters had passed ouer his head, was humble as well as humbled, and Dan. 4. 34. Blessed the most High, and praised and honoured him that li­ueth for euer, &c. Hence it is, that one and the same word in Hebrew, Psal. 9. 12. [...] affli­cted or humbled. signifies both affliction, the cause of humiliation, and humility, the effect or consequent of that affliction: As if this were the very end of humiliation, to worke humilitie. For it is supposed, that affliction will breake the strongest heart, and humble the loftiest stomack. Let patience haue her perfect worke, Iames 1. 4. What's that perfect worke of patience? humili­ty, wrought by the patient enduring of afflicti­on. I but touch vpon the application: Examine whether we be humble indeed, or only humbled. [Page 7] The hand and rod of God hath beene vpon thee, in thy goods, in thy good name, in thy seruants, in thy children, in thy wife, in thy owne person: Hath this made thee humble? hath it broken thy heart? made thee abhorre thy selfe in dust and ashes? made thee pliant and flexible to the com­mands and disposition of God? Now humilia­tion hath had her perfect worke. But if still as couetous, as ambitious, as luxurious, as obsti­nate as before; thou hast beene humbled, but are not humble: and so, as that Father speakes of the Romans, Perdidistis vti­litatem calamitatis, miserrimi facti estis & possimi per­mansistis. Aug. de ciu. Dei. lib. 1. cap. 33. 3. Formall humi­litie, [...], which is threefold. Thou hast lost the profit of affli­ction; as being most miserable, and yet remaining most wicked.

Thirdly, Formall-humility; [...], in their phrase: The Apostle hath not the very word, yet hath hee the substance of it in the former Chapter, in the last verse; which things (saith he) haue ( [...]) Coloss. 2. 23. a shew of wis­dome in humility; As there is a formall know­ledge, Rom. 2. 20. and a formall Religion, 2 Tim. 3. 5. so is there a formall humility, which hath the colour, but not the substance of true humility: And this for distinctions sake, is threefold.

First, Superstitious humility; of which the A­postle 1. Superstitious. speakes, Col. 2. 18. [...]; Vo­luntary humilitie; or being a voluntary in humilitie, and worshipping of Angels, &c. There were some, that thought it too much pride, or presumption to goe immediately to God in their prayers (as the Fathers obserue vpon the same place) and therefore, in a shew of humilitie, would vse the [Page 8] mediation and intercession of Angels: This the Apostle condemnes as voluntary worship, and superstitious humility. It is the very ground of the Romanists, for the like practise, let them quit themselues as they can. It is not humilitie, but pride, to bee humble, lower than our com­mand? If the King should command a subiect to come directly to his owne person, and hee should still vse the mediation of some other, would hee not iudge his grace and fauour con­temned? God hath said, Psal. 50. 15. Call vpon mee in the time of trouble, and I will heare thee: Not to doe as wee are commanded, argues contempt, and that arises from pride. This ouermuch modesty was taxed in King Ahaz, Isaiah 7. 11, 12, 13. The Lord spake vnto Ahaz, saying, Aske thee a signe of the Lord thy God: aske it either in the depth, or in the height aboue: But Ahaz said, I will not aske, Why? neither will I tempt the Lord. What saith the Prophet of God to this? Heare ye now, O house of Dauid: Is it a small thing for you to weary men, but will you weary my God also? or grieue men, but you will grieue my God also? as a former translation reads it. It is no lesse pride, not to aske, where God commands, than to aske where God forbids: Not to come to him when he cals, is as great an af­front to his goodnesse, as to come to him when he driues vs from him. No kinde of will-worship is pleasing to God, let it bee neuer so humble in outward shew.

Secondly, Hypocriticall humilitie; hypocrisie 2. Hypocriticall. is the Ape of all vertues, euen pride it selfe puts [Page 9] on the cloake of humilitie, lest it might bee vili­fied in its owne clothes. This we may call proud humility; when a man humbles himselfe to fetch glory out of humility; Humble onely in out­ward gestures and complements when God and his heart tels him hee is inwardly proud & vaine­glorious. The Scribes and Pharisees did all to be seene of men, and yet made shew as if they desired not to be seene. Matth. 6. 5. They prayed in the corners of the streets; Why in the streets? but that they desired to be seene; Why in the corners of the streets? but that they would make men beleeue they desired not to be seene. This was Absaloms humility; 2 Sam, 15. 2, 3, 4, 5, &c. Absolom rose vp early and stood beside the way of the gate, &c. And it was so that when any man came nigh to him, to do him obeysance, he put forth his hand, and tooke him and kissed him. Wherefore was Absolom thus humble? To purchase himselfe applause from the people, and so to steale the hearts of the men of Israel; and in the end to aduance himselfe into his fathers Throne. That man of sinne stiles himselfe seruum seruorum, a seruant of seruants, and by this very shadow of humility, exalts himselfe aboue all that is called God. He croucheth downe, and humbleth himselfe, that the multitude of poore may fall into his strong pawes, (as one renders that place, Psal. 10. 10.) Thus shall you haue a man shew himselfe affable, and courteous, and officious, euen to admirati­on; Complement it to the ground, lay his hands vnder your feet, when his heart picks matter of vaine-glory out of this abasement; because he [Page 10] hath made others beleeue he is very humble, when he is indeed, very proud. True humility neuer de­sires to shew it selfe; because it intends to hide, not only other vertues, but aboueall it selfe: The dif­ference briefly is but this. That true humility is like true balme, that stil, in water, sinkes to the bot­tome: The hypocritical or counterfeit, is like oyle, euer swimming on the top, to be seene of men.

Thirdly, Artificiall humility; which we call an humble pride: When a man either denies those gifts and abilities which hee hath, or acknow­ledges 3. Artificiall. those vices and infirmities which hee hath not; with intent to get more credit by the con­tradiction of others. As for example; A man of good learning and great knowledge, will say, I haue no learning, no knowledge: A rich man, I am poore: A beautifull person, I am deformed. This is nothing but pride masking vnder humili­ty; For they desire others should crosse them, and double their praises, so much more, as they haue dispraised themselues. Which appeares by this; that if a man should second them, in ac­knowledgement of the truth of those discom­mendations; and say, It is true, you are an igno­rant person, ill fauoured, beggarly, &c. hee should finde them incensed, and perhaps inraged against him. This is to put away glory with one hand, and pull it to vs with the other. As we may not arrogate those vertues which wee haue not; so nor deny those which we truly haue. As we may not deny those vices which we haue; so nor ac­knowledge those which we haue not. Both these [Page 11] are iniurious to God, and our selues. Solomon well to this purpose, Prou. 17. 7. The lip of excellency doth not become a foole, (simulation of good, doth not become a wicked man) much lesse doth lying beseeme a worthy man; either in dissimulation of that good he hath, or simulation of that euill he hath not: True humilitie which concealeth ver­tues to conserue them in their puritie; doth yet honestly and thankfully discouer them, when ei­ther the glory of God, or profit of others, com­mands. That humility, which is preiudicious, ei­ther to verity or charitie, is surely counterfeit and false. A man may not lie Iob 13. 9. for the glory of God, much lesse for his owne glory. If wee can speake all kinde of euill of our selues, and yet not endure that others should say the same of vs; this is not humility, but pride and vaine-glory; as that Father wel obserues. This argued the poore Chrysost. Publicane was truly humble, in that he could heare the Pharisee vilifying of him, Not as this Publi­cane; and was so farre from being incensed, that he was more humbled, and did more auile him­selfe, God be mercifull to me a sinner. Whereas on the contrary, If thou canst speake [...], an Hyperbole of euills of thy selfe, yet art inward­ly vexed that thou hast not an Hyperbolicall com­mendations from others, thou mockest thy selfe and the world, with a shew of humility, when it is nothing else but an Artificiall kinde of pride. And so we haue done with the first generall part; the distinction of humility from things that were like it. Now followes,

Secondly, the definition of humilitie from the 2. Humility desi­ned or described. sense and signification of the word. I finde di­uers giuen by diuers Authors: First, that of S^t. Bernard, De 12. grad humi. It is a vertue whereby a man, from the true knowledge of himselfe, is vile in his owne eyes. Another of a iudicious Diuine of our owne, Master Perk. It is a vertue whereby a man thinkes better of ano­ther than himselfe: A third of the Schooles, Aquin. 22 ae. q. 161. ar. 1. c. It is a vertue whereby the minde is confirmed or streng­thened, that it be not inordinately lifted vp. The two first are plaine, but not full: The last is full, but not plaine. Giue mee leaue from them all, and from the full sense of the word, to extract a more perfect, not Logicall definition, but Theologicall de­scription; that wee may the better vnderstand what it is.

And thus I propound it: Humility is a vertue of the minde or heart; whereby a man from the true knowledge of himselfe, submits himselfe to God or men, vpon all iust occasions. For the better vnder­standing, let vs take this whole, into seueral parts. They may be foure;

First, The true working cause of it; that is, The By the foure parts thereof. true knowledge of himselfe; which knowledge is included in the latter part of the word, in the o­riginall, which comes from [...], to bee wise; and expressed in our translation by the minde, humblenesse of minde.

Secondly, The obiects of it, which we make to be two, God or Men; implied at the least from the first part of the word ( [...]) humble or low, which is a word of relation, and imports some­thing, [Page 13] in respect whereof, a thing is said to bee low.

Thirdly, The degrees of it, which are answera­ble to the acceptations of the word minde or heart.

Fourthly, The kindes of it, which arise from the nature of the thing it selfe in the composition of the word; for Humilitie is a vertue, and so an habit, which acts and exercises it selfe diuersly (as other vertues and habits doe) according to the time and oportunity, and therefore I adde in the last words, vpon all iust occasions. Of these in their order.

First, The true working cause of it, is the true The cause of it. knowledge of a mans selfe, and that not so much of his perfections, as of his wants and imperfections. The consideration of our perfections, makes vs for the most part proud; Knowledge (in this ve­ry kinde) puffeth vp, swelling vs beyond mea­sure; vnlesse Humilitie be laid on as a weight to keepe vs downe. The search and inquirie, and vpon that the knowledge of our defects, and our owne manifold imperfections, whether natural, as any infirmitie of bodie; or ciuill, as pouertie, igno­bilitie; or morall, as ignorance, vnbeliefe, &c. to­gether with that masse of corruption and sinful­nesse of nature, whether originall or actuall; makes vs vile in our owne eyes, and lowly in the eyes of God and men. This knowledge is an hum­bling knowledge; and like the Peacocks black legges, serues to pull downe the traine of our pride. This [...] is the very Oracle of God, [Page 14] propounded as the first lesson to all them that desire to be humble. And therefore no maruaile men be so proud and vaineglorious: either they know not themselues, Nemo in sese tentat descen­dere, nemo; or else they onely know their owne perfections, wherein perhaps they excell others. One knowes his learning, another his wit, a third his beautie, &c. and these they desire to know to a haires breadth: They are such and such, and they know it, as we say; In the meane time, they neither know, nor desire to know, how sinfull, (and so miserable) they are by nature: how much true and sauing knowledge of God they want: how full of infidelitie, pride, and all vnnaturall sinnes. Hereupon, they thinke, and say (as that Church of Apoc. 3. 17. Laodicea) they are rich, and neede no­thing, &c. and know not that they are wretched and miserable, and poore, and blinde, and naked. It is not [...]. Chrys. Hom. 7. in Philip. possible therefore but an ignorant man, must be a proud man; as contrarily, it is not possible but a proud man, must be an ignorant man: for if he were wise, he would be humble. The more proud a man is, the lesse hee knowes himselfe, the more he knowes himselfe, the more humble. An igno­rant man, may be abiect or base, but truly humble, he cānot be; for that arises from true knowledge.

Secondly, The Obiects come next to bee con­sidered, 2 The Obiects of Humilitie. where about this grace or vertue is exer­cised. That is two fold, God, or Men.

First, God; The rule is, Micah 6. 8. Walke hum­bly 1 God. with thy God. (For indeed humilitie is proper­ly Aquin. ibid ad 5. the subiection and submission of a man to God; [Page 15] for whose sake he humbles himself to man:) when a man hath seene himselfe, and is vile in his owne eyes; then immediately hee vilifies himselfe in the eyes of God. Now how doth Humilitie, or an humble man, behaue himselfe towards God? Consider him,

First, In his immediate dealings with God; when 1 When he speakes to God, or God to him. either hee speakes to God by prayer, or God to him, by his Word. When hee speakes to God, besides his humble gesture of bodie, thus commonly hee is affected; That hee is so amazed with the Maiestie of his God, that hee either thinkes himselfe very vile or very nothing. And thus he speakes; as Abraham, Gen. 18. 27. I haue begun to speake vnto my Lord, and I am but dust and ashes; or as Iob, Iob 42. 5, 6. I abhore my selfe in dust and ashes: or with Agur, beeing to speake vnto Ithiel and Veal, Pro. 30. 2. Surely I am more brutish than any man, and haue not the vnderstanding of a man. Thus that poore Publican stands afarre off, and dare not so much as lift vp his eyes to heauen, but strikes his brest, and sayes, God bee mercifull to mee a sinner. That penitent prodigall, after he came to himselfe, (to the true knowledge of himselfe) cryes out, I am not worthy to bee called thy Sonne; make mee as one of thy hired seruants. Dan. 9 7, 8. Nothing be­longs to vs, but shame and confusion of face, saies Da­niel: Ezra. 9. 5, 6. Ezra good man, falles vpon his knees, and spreads out his hands to the Lord his God, and saies, O my God, I am ashamed, and blush to lift vp my face to thee my God; for our iniquities are increa­sed, &c. Thus doth hee vilifie and nullifie him­selfe, [Page 16] when hee speakes to God. How is hee af­fected when God speakes to him? According to the nature of the words, so his disposition varies. Doth hee heare a thundering voice of Iudge­ment? hee quakes and trembles; Habak. 3. 16. When I heard (the iudgements of God) my belly trembled, my lips shooke at the voice, rottennesse entred into my bones, and I trembled in my selfe that I might rest in the day of trouble, saies that Prophet. So God himselfe conioines them; Isay 66. 2. To him will I looke (saith the Lord) that is poore and of a contrite spirit, and trembleth at my word: Of good Iosiah God testi­fies. 2 King. 22. 19. Thy heart was tender, and thou hast humbled thy selfe before mee, &c. Doth he heare a soft voice of some gracious promises? He melts into kind­nesse; when God told Dauid he would build him an house, and establish his Throne for euer, 2 Sam. 7. 18 19. Then went King Dauid in, and sate before the Lord, and said; Who am I O Lord God, and what is my house that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord God: but thou hast spoken also of thy seruants house for a great while to come, and is this the manner of man, O Lord God? Lastly, doth hee heare any command from God, hee presently yeelds obedience; God said vnto Abraham, get thee out of thy owne countrey, and from thy fathers house; Heb. 11. 8. And he obeyed, and went out, not knowing whither hee went. It is enough to him, that God hath bid him goe. Nay a harder taske than this, was that of sacrificing his Sonne; Take thy only Son, Isaack, whom thou louest, and goe and sacrifice him, &c. And he makes no more scruple [Page 17] to goe and doe it, than if he had beene bidden, to goe and sacrifice a beast: What made him thus obedient? His humilitie, I am but dust and ashes. Thus then an humble man demeanes himselfe in his dealings with God.

2. In his diuers conditions of life, how 2. In Affliction or prosperitie. is he then? In affliction none more patient; either hee is like a sheepe dumbe before the shearer, so opens he not his mouth; Psal. 39. 9. I held my peace and said nothing, for it was thy dooing; or else thus hee speakes, 1 Sam. 3. 18. It is the Lord, let him doe what seemes good in his owne eyes, or Micah 7. 9. I will beare the wrath of the Lord because I haue sinned against him. In prospe­ritie, none more thankfull; Gen. 32. 9. 10. O God of my Fathers, I am not worthy of the least of all thy mercies, and of all the truth, which thou hast shewed vnto thy seruant: for with my staffe I passed ouer this Iordan, and now I am become two bands, saies holy and humble Iacob. Psal. 78. 70. Thou tookest Dauid thy seruant from the sheepe­folds as hee was following the ewes great with young, thou tookest him, that he might feed Iacob thy people, and Israel thine inheritance; saies Dauid, sitting on the Throne of Maiestie. True Humilitie is not a­shamed to remember and acknowledge with all thankfulnesse, the meane beginnings, from which God hath raised it, to the height of wealth and honour. Those that race out the records and memorie of their poore parentage, or small and base beginnings in the world; are no lesse proud, than shamelessely vnthankfull. And thus an hum­ble man doth, or at least ought, to demeane him­selfe to God.

Secondly, To men: Here he hath a double vse 2. To men. of his humility. In opinion, in practise.

First, in opinion and valuation of himselfe. 1. In opinion. The rule of his iudgment is that of the Apostle, Phil. 2. 3. In humblenesse of minde, let euery man thinke ano­ther better than himselfe; For though hee bee not fallen out with himselfe, yet no man rates his worth at a lower price; Hee accounts it safest to iudge ill (where he best knowes, and may be best bold) of himselfe; And if hee bee made a prizer, he values himselfe lowest. Thus Paul of himselfe, 1 Tim. 1. 15. I am the Chiefe of sinners; If others be bad, I am worst: 1 Cor. 15. 9. I am the least of the Apostles, not worthy to be called an Apostle; euen to Ephes. 3. 8. mee lesse than the least of all Saints; If others bee good, I am the least amongst them. Thus that prodigall, I am not worthy to be called a sonne; much lesse to be a sonne: I am not worthy to be a seruant, not an hired seruant; make me but (as) one of them, as the least of them; for I am lesse than the least, and worse than the worst. And this censure is not fained, but reall and hearty; not out of mo­desty, but from the simplicity of his iudgement. Obiection. But here may some man say, shall Dauid thinke himselfe worse than Saul? Simon Peter himselfe worse than Simon Magus? Is not the Prou. 12. 26. Righteous better than his neighbour? Doth not hee then belie himselfe, and disparage the Spirit of God, that thinkes himselfe worse than his vnrighteous neighbour? I answer,

Solution. First, with the Schooleman well: Vbi supra. ar. 3. c. There are two things considerable in euery man; That [Page 19] which is Gods gift, and that pertaines to some perfection: and that which is a mans owne, and that is some defect or imperfection: The humble man considering some perfection in another, which is Gods, and some imperfection in himselfe, which is his owne; may, without either falshood or disparagement, thinke himselfe, in this point of the comparison, worser than another.

Secondly, an humble man is a charitable man: and thus he reasons out of charity; I see and ob­serue (as we easily obserue) anothers weaknesse, and infirmities; I know not what secret perfe­ctions he hath: On the other side, the world sees my goodnesse, or degrees of perfections; but it sees not (for I haue wit enough to hide) my weak­nesses, and secret imperfections; Out of this o­pinion of some secret good in another, and knowledge of some secret euill in himselfe; hee may and doth, without breach either of charity or verity, thinke another better than himselfe; himselfe worser than another.

Lastly, There are diuers circumstances, which make a sinne greater in one man than another; whether a sinne of the same kinde, or of seuerall natures and degrees. First, of the same kinde; As in that sinne of our first parents; Hers was greatest in one respect, Adams in another. Take another example; Three men commit one and the same sinne, suppose it be fornication or adul­tery; Let these three be, Zimri, Elies sonnes, and Dauid, Zimries was greatest in one respect, be­cause with contempt, and in the face of authori­ty: [Page 20] Elies sonnes greatest in other respects; of their persons, as Priests, and therefore should haue had more holinesse; of the place, at the doore of the Tabernacle, and might haue re­quired more reuerence. Dauids greatest in other; as a King, and therefore more exemplary; as a Prophet, and so against greater knowledge; as aduanced from meane beginnings, and so against more goodnesse and mercy, as Nathan tells him. So euery one of these considering the particular circumstances of their sinne, may truly say, I am the chiefe of sinners. Thus in sinnes of different degrees; suppose these to be, idolatry, and adul­tery: the idolatry in an Heathen, the adultery in a Christian. Compare the sinnes together, ido­latry is greater than adultery; as being against God, more immediately; Compare the sinners together, as the Heathen is idolatrous out of ig­norance; the Christian is adulterous out of knowledge and against conscience; and there is no question, but idolatry in an Heathen, is a lesser sinne, than adultery in a Christian; And so the Christian may truly thinke and say, that the Hea­then is better than himselfe: still, the more cir­cumstances of aggrauation concurre, the grea­ter is the sinne; and the viler the repenting sin­ner seemes in his owne iudgement. Let no man therefore stand vpon his comparisons, I am as good a man as thou: much lesse vpon his dispa­risons, as that Pharisee, I am not as other men, nor as this Publicane. Thou art not indeed, O Pha­risee, as other men, nor as that Publicane, for thou [Page 21] art worse; euen for this thou art worse, because thou thinkest, and sayest thou art better. A proud Pharisee, is worse than an humble Publicane. I con­clude it then; A truly humble man doth, and may iustly, thinke all others better than himselfe. That for his opinion.

2. In practise, his humility is correspondent 2. In practise, both, to his opinion: And here he followes a double rule for his direction. In generall one, in one particular another.

1. In his generall cariage, The rule is, Bee 1. In his generall cariage in three things. not high minded, but condescend to them of low estate, Rom, 12. 16. or as a former translation reades it, Make your selues equall to them of the lower sort. That is, (as I conceiue it) without affectation ei­ther of superiority aboue others, or singularitie from others. The truly humble man, in the vse of things indifferent, condescends to them of low estate. See it in three particulars.

1. In his words; as hee speakes not 2 Pet. 2. 18. [...], 1. In words. as S. Peter cals them, swelling words of vanitie; aboue or beyond the capacity of ordinary men; so neither yet doth he speake words of hum­ble sound; affecting a language of another tone or tune, than other men; to be thought more humble than other men; True humilitie desires as little to be heard, as seene. For the matter, there may be difference; for the manner, Loquendum vt vulgus: He speakes as other men; without af­fectation of humilitie, condescending to them of low estate.

Secondly, In his apparrell; which is graue, 2. In apparell. [Page 22] and modest; neither vainely garish, nor sordidly sluttish: Neither want only lasciuious, nor phan­tastically ridiculous: neither too much in, nor too much out of the fashion of the times and places where he liues. Decent without curiositie, without singularitie.

This latter, as it cannot auoid the suspition of pride, so it makes the persons and professions of them that affect it, to be ridiculous. Let the out­side be graue, modest, chast, proportioned to our callings and abilities: the inside lined with humi­lity and humblenesse of minde, 1 Pet. 5. 5. as Saint Peter exhorts, & it matters not greatly what we were. The truly humble man condescends in this, to them of lowe estate.

Thirdly, In his companie or society; hee is in­deed familiar with the best, but yet courteous, Thirdly, In compa­nie. affable, of an amiable carriage vnto all, without disdaine or contempt of any. It was a speech of proud Sectaries, Isay 65. 5. Stand further off, touch me not, I am holier than thou; And they were disdainefull Pharisees that said, Mat. 9. 11. Why eateth your Master with Publicans and sinners? O man, who hath separated thee? or what hast thou that thou hast not recei­ued? [...], why dost thou vilifie, or (as Tertullian renders the word significātly) why dost thou nullifie Rom. 14. 10. thy brother? as if he were nothing worth, in com­parison of thy selfe? 1 Cor. 6. 11. Such were some of you: Such were all of you; Tit. 3. 3. Wee our selues (saies humble Paul) were in times past, foolish, disobedient, decei­ued, seruing diuers lusts and pleasures, &c. and there­fore ought to shew all meekenesse to all men. [Page 23] Who knowes not that hee that is a Saul to day, may be a Paul to morrow? To despise, and skorne the companie of the men of the world, is not the way to winne them. Therefore true humili­tie condescends to them of low estate, if not to famili­aritie, yet to common courtesie. I conclude this part of his practise: Singularitie in any of these, in words, in apparel, in companie, is to shew our selues proud, whiles we desire to be thought humble.

Secondly, In one particular of Honour; The rule Secondly, In Ho­nour, both, in is, Rom. 12. 10. In honour preferring one another. Hu­militie is apparent here, both in giuing & taking.

First, In giuing honour, euer preferring ano­ther before it selfe: and that,

First, In words; the humble man admires, First, Giuing ho­nour. and commends that in another; which he thinks not vnworthily neglected in himselfe; yea better abilities in himselfe, are lesse magnified than meaner in another. Thus Gideon that valiant Champion, to the Ephraimites expostulating with him, said, Iudg. 8. 2, 3. What haue I done now in comparison of you? Is not the gleaning of the grapes of Ephraim, bet­ter than the vintage of Abiezer? yea more, verse. 3. What was I able to doe in comparison of you? He had done all, and they nothing, yet hee disparages himselfe, both in his abilities and performance. A proud and vainglorious man is euer eleuating anothers worth, to set a better glosse vpon his owne; I am not as other men, no adulterer, &c. nor as this Publican; I fast twice a weeke, pay tithes of all, &c.

2. In deedes; In matters of courtesie and complement, hee reserues the meanest and lowest place for himselfe; giuing others leaue to take the way, the wall, and the highest seate, at feasts and in the Synagogues; Not out of com­plement, inwardly vexing and fretting at such as tooke it; hoping their modestie and good man­ners would haue refused it; but in simplicitie of iudgement; as beeing content to goe yet lower. Our Sauiour taxed the Scribes and Pharises for the contrarie; Mat. 23. 6. They loue the vppermost roomes at feasts, and the chiefe seats in the Synagogues. Not that it is vnlawfull for a man in dignity to take the highest place; but they loue it, said our Sauiour, that is, they affect it, with much contentment when they haue it, and discontent when they misse it. The poore humble-Publican stood a farre off, as thin­king himselfe not worthy to come into the Tem­ple; The Pharisee (it's likely) got him into the midst and chiefest place; where he might be most conspicuous to all eyes.

2. In taking honour, hee still preferres 2. Taking honour. another before himselfe, and sits still either to be offered, or neglected: In acceptation of places of publike charge, and honour, his resolution is, Detur digniori, let the most worthy carrie it. Sometimes he hides himselfe in his retired secre­cie, (as Saul behinde the stuffe,) lest he should be found of preferments. When hee is found, hee sometimes denies, with disparagement of him­selfe, as Moses, Send by him, by whom thou shoul­dest send; Exod. 4. 10. O my Lord, I am not eloquent, I am slow [Page 25] of speech, and slow of tongue; and Isaiah, Isaiah 6. 5. I am a man of polluted lips, &c. When hee condescends to accept, (as sometime necessity of liuing enfor­ces him to put forth himselfe) he lookes that the way be faire and honest; if not, hee fals backe a­gaine to his place of obscurity. This hee doth not of any cunning to bee more importuned, but out of that low estimation he sets vpon him­selfe, through a voluntary and meeke deiected­nes of himselfe. Thus it was of old, when the wor­thiest men hid themselues from the eminentest places in Church and Common-wealth. O times how are you altered! O Humility how art thou banished! I list not to parallel the times, they are old enough, let them speake for themselues. I conclude it, The proud, and vaineglorious man is like the Marigold (a flower of no great good smell, as hee of little deserts) which opens and shuts with the Sunne; or like the Heliotropion, which no sooner sees the Lunne arise, but it lifts vp the head, and all day long turnes after it; and when the Sunne is set, (the hope of prefer­ment gone) hangs down the head as forlorne and desperate. The humble man, on the other side, is like the Lilie, as Bernard; or rather like the sweet smelling Violet, which growes low to the ground, & hangs the head downwards; and besides, hides it selfe with its owne leaues: And were it not, that the fragrant smell of his many vertues betraies him to the world, would chuse to liue and die in his selfe-contenting secrecy. Thus haue wee heard the full discourse vpon the obiects of hu­mility; [Page 26] Now wee must proceed to the third point.

3. The degrees of Humility. There are two 3. The degrees of humility, which are words to expresse the true vertue of humility; this of the Apostle; ( [...]) humblenesse of minde, and that of our Sauiour, Matth. 11. 29. [...]. ( [...]) lowlinesse of heart. Both which words, Minde, and Heart, haue diuers acceptions in Scripture; three especially to our purpose; The vnderstanding, the affection, the will. I instance not, the places are obuious. Accordingly, there are three degrees of humility, in this threefold subiect. One in the vnderstanding, another in the affections, a third in the will. That deuout Father gaue this light, at least for two of them, Est humilitas quam veritas parit, & non habet colore: & est humilitas quam charitas for­mat et inflammat. At{que} haec quidem in affectu, illa in cognitione consistit. Bern. serm. 42. in Cantic. 1. In the vnder­standing. There is (saith hee) a double humility; One bred of truth or veritie, another formed and inflamed by charitie; This in the affecti­on, that other in knowledge or the vnderstanding: I adde a third in the will; see the difference in the particulars.

1. In the vnderstanding; which arises from truth, or (as I said) the true knowledge of our selues; this makes vs vile and humble in our owne eyes. For if thou looke into thy selfe (as that Father goes on) by the light of truth, with­out all dissimulation, and iudge thy selfe without flattery, I doubt not but thou wilt be humbled in thine owne eyes, and vilified by this knowledge of thy selfe: yet perhaps thou art not so far and so low humble, that thou couldest be content to be thus vile in the eies of men. The proudest man liuing, if hee would but looke into that sinke of [Page 27] corruption within, and take notice of his owne sinfulnesse, could not chuse but be humbled, at least while he thus beholds himselfe; yet would not for a world, the world should see or know how vile he is. And therefore it is that he playes the hypocrite, and puts on a cloake for his shame, as the Apostle speakes, lest his nakednes should appeare. This is a degree, and the first degree of humility; yet is such as may be in an hypocrite, in a reprobate; euen Iudas thus saw and abhor­red his owne selfe, and therefore to hide it, went and hanged himselfe.

2. In the affections; If when truth hath 2. In the affections. thus shewed thee to thy selfe, and thou art now humble and vile in thine owne eyes; thou canst now be content (as farre as lies in thee, and as discretion will suffer,) that there were a window in thy breast, (as one sometime wished) that all others should see thy inside, and know how vile thou art; and haue the same opinion of thee, that thou hast of thy selfe, according to truth; this is a lower degree of true humility. I say as farre as lies in thee, and discretion will suffer; For it is not at all times expedient, that others should know as much by vs, as we know by our selues. And wee are forbidden (as Ipsa charitatis veritate, & verita­tis charitate veta­mur, &c. that Father ingeniously) both by the veritie of charity, and cha­rity of veritie, to manifest that which may hurt him that knowes it. But this humility consists in a rea­dinesse, and a contented disposition of the minde, to doe it, when iust occasion shall serue. And that is in two cases. First, when the glory [Page 28] of God is endangered by our silence and con­cealement, as in that businesse of Achan; when the whole host [...]ed for a secret sinne, and so the Iustice of God might haue beene questioned; Now, Iosh. 7. 19. Confesse and giue glory to God, saies Ioshua.

Secondly, when the good of others may bee procured, either their repentance hastened, or their faith strengthened, or the like; Thus the Apostle Paul reckons vp and records his former wicked life, that he being a Persecuter & a blasphe­mer, &c. yet was receiued to mercy. Some man might say, Why doth Paul thus lay open his owne nakednesse? Who commands him to vili­fie himselfe? I answer, charity commanded him; to encourage others to repentance, vpon his ex­ample of mercy: 1 Tim. 1. 16. For this cause I was receiued to mercy, that Christ Iesus might shew in mee, all long-suffering, for a patterne to them which should be­leeue, &c. Except but these two cases, and that old rule of nature is of vse, Nemo tenetur prodere seipsum. No man is bound to betray himselfe. Yea, the same charity that tea­cheth vs to couer a multitude of sinnes in others, commands vs to couer as many in our selues. It is then the disposition of the minde, wherein this degree of humility, for the most part consists; to bee contented to be yet more vile; and when either of those fore-named cases comes in our way, actually to vilifie our selues, by shaming & humbling of our selues. They whose hearts are throughly broken, thinke not much the world should know them vile; but when need is, are the first proclaimers of their owne shame. This [Page 29] is sound and true humility indeed, and that which distinguishes it from counterfeit and hypocriti­call. See but the difference in Saul and Dauid: Long it was ere Saul could be wrought to see, at least to acknowledge, his owne vilenesse, though but to Samuel in priuate; At last hee confesses, I haue sinned; but marke how iealous he is of his credit in publike, 1 Sam. 15. 30. Yet honour me before the people. Dauid on the other side, presently sees his sinne, and confesses to Nathan, I haue sinned; But marke the second degree of humility, (as if hee said now, as once to Micol, I will yet be more vile:) He hath recorded and registred his sinne and his shame to all succeeding generations in that 51. Psalme. Those then, that can priuately see and acknowledge their owne vilenesse, and yet are tender ouer their reputation in publike, (where there is iust occasion offered to auile themselues) and seeke base and vngodly shifts to preserue it, are not yet so humble as they should be: wanting the second degree of humility.

3. In the will. And this is informed and in­flamed 3. In the will. by true charity; when notwithstanding a man hath attained to great degrees of perfecti­on, yet hee humbles himselfe before God and men; This degree (I confesse) was perfectly eminent in none but our blessed Sauiour; yet is it propounded to vs as the patterne and copie of our imitation, Learne of me, for I am lowly in heart. There was in him no vilenesse of sinne, which might make him thus lowly in his owne eyes, or contented thus to be reputed by others. There [Page 30] was in him, the fulnesse of all perfection; Colos. 2. 9. In him the fulnesse of the God-head dwelt bodily: Phil. 2. 5. Beeing in the forme of God, he thought it no robberie to be equall with God; yet he made himselfe of no reputation, and tooke vpon him the shape of a seruant; Hee humbled himselfe: saith the Apostle. This he did, not out of necessitie (I meane necessitie of imperfections) but voluntarily; not out of the iudgement of any imperfections, but in the most exquisite know­ledge of most absolute perfections. Not as thou, and I (saith Vbi supra Bern. that Father) finde our selues in the disquisition of truth, worthy of shame and con­tempt, worthy of extremitie and inferioritie, worthy of punishment and stripes: not so he: All which yet he suffered, and tooke experience off, because he would, not because he ought; as bee­ing humble with that humilitie which the heart or will perswaded, not that which the discussion of truth inforced. This latter is a good kinde, and degree of humilitie, but yet but shallow. It is a comely thing to see a sinner humble; but more to see an innocent. In him that hath sinned, (as wee haue all done) although humilitie deserue appro­bation; yet not admiration; There is good cause why he should be humble. But if any man keepe innocencie (as he did) and ioyne to it humilitie, (as he also did) doth hee not seeme to possesse a double ornament of his soule? saies the same Fa­ther. No man liuing euer could attaine to this degree in absolute perfection. Yet haue they la­boured after it. Paul could say of himselfe, I know nothing by my selfe: hee was a man eleuated into [Page 31] the third heauen; a man of as rare and high per­fections, as euer the world yeelded; yet was hee humble; I haue made my selfe seruant vnto all, though free from all, &c. The righteous is better than his neighbour; in Iustification, in eminent degrees of Sanctification; he knowes hee is thus better, and yet he is, or must be humble. This wee must la­bour for; to bee humble vpon the knowledge of our perfections. As the good eare of corne, the fuller it is, the lower it hangs the head; or as a vessell cast into the sea, the more it fills, the dee­per it sinks vnder water. And this is the bottome of humilitie; and the very next degree to the highest exaltation. Now come we to the last part, which is,

4. The Kindes of Humilitie. Not that 4. The Kindes of Humilitie, which are three. there are properly diuers kinds of one simple vertue; but that according to the diuers acts and occasions of the vse of it, it findes diuers conside­rations, and so admits for distinctions sake, diuers names. These are distinguished according to the three circumstances of an action, before, in, and after; In the beginning, proceeding, conclusion. In the beginning as before the vndertaking, it is called praeposed, or fore-humilitie. In the doing, it is called opposed, or mid-humilitie. The conclusion it is called imposed, or after-humilitie. This distincti­on I finde in that ingenuous Epist. 56. Saint Augustine, and De interiori de­mo cap. 41. deuout Saint Bernard by way of imitation of him, (as I conceiue.) Follow the particu­lars.

1. Praeposed, or Fore-humilitie, in respect of 1. Praeposed, or Fore-humilitie. [Page 32] the right intention at which wee aime in all our actions; that is, the glory of God; not our owne glory: Whatsoeuer ye doe, doe all to the glory of God. Let your light so shine before men, &c. that they may glorifie your Father which is in heauen. I seeke not my owne glory; but his that sent me, said our Saui­our. The glory of God is the Butt, the marke, the very white, at which wee must leuell all the ar­rowes of our intentions, when wee goe about any action; If we set vp any other marke, our owne glory or applause of the world, we haue lost the goodnesse of our worke, by the badnesse of our intention. That was the very end wherefore God made the world, his owne glory: It is the very end of his giuing vs all our abilities, to glorifie him the giuer. It is that which alone he reserues to himselfe: Isay 42. 8. My glory will I not giue to another. He giues Beeing to all things; Life to many, Sense to others, Reason to men and Angels; Riches to some, Honour to others, Wisedome to others; onely his Glory will he not giue to any others. Io­seph is trusted with all Potiphars goods, not his wife, shee is his owne peculiar. Glory is (that I may so say) the beloued Spouse of God, in the en­ioying whereof hee is a iealous God, admitting no corriuall, in heauen or earth. To looke vpon this glory of God, and to lust after it, is to com­mit spirituall adulterie with it in our heart: and how shall we not prouoke his iealousie, instead of pleasing him? Therefore there is required this Fore-humilitie in vndertaking any action, which must aime at the glory of God, without glancing [Page 33] of the eye at our owne glory; otherwise the pride of our intention, shall marre the goodnesse of the best action.

2. Opposed or Mid-humilitie; which is 2. Opposed or Mid-humilitie. opposed against selfe confidence in the proceeding of the action; The intention may bee good, yet presumption vpon our owne strength, laies all the honour of it in the dust. This was wanting in that confident resolution of Saint Peter, Though all men forsake thee, yet not I: vpon this very ground, hee went into the high Priests Hall: perhaps (thought he) no body will take notice of me; or if they doe, I know what is my owne strength, I am resolued, not to denie my Master, what ere come of it. Hereupon he fell so fowly, so shame­fully. Iudg. 20. 18, &c. Thus did those Israelites in their warre vn­dertaken against the Beniaminites: vp they goe, in confidence of their owne multitude, and good­nesse of their cause, and therefore make no que­stion of the victorie: God will let them know, it is neither the cause nor the number, that can carrie it, when the ground is, a presumptuous pride. Twice therefore are they smitten downe before the lesser and the worser side; and when they had with teares humbled themselues, at the third time they goe away with victorie. It is God that giues the will and the deed. Who euer bee the agent, the abilitie is from God, and must bee so acknowledged. Humilitie it is, that must remem­ber that of the Psalmist, I will goe forth in the strength of the Lord God, and make mention of thy righteousnesse onely. I will not trust in [Page 34] my bowe, it is not my sword that shall helpe mee, &c.

3. Imposed or After-humilitie; which is 3. Imposed or After-humilitie. imposed as a waight, vpon the conclusion of the action: lest our hearts bee lifted vp with pride and vaine-glory for that we haue done. And who feeles not his heart itching with the titillation of vaine-glory, after the best actions? If Humilitie bee not at hand, to suppresse the thoughts of pride, totum de manu extorquet superbia, pride runnes away with all the goodnesse of the action. Humilitie therefore hath the name from humus the earth, or ground; Either because it layes a man flat on the ground, and so no winde of vaine­glory can stirre him, (for high trees and houses are most shaken with the winde:) or because it is like the earth (the most ponderous of all ele­ments) the most waightie and heauiest of all ver­tues; and makes a man stand like the earth, im­moneable of all the windes without. To this pur­pose S. Gregorie well, That soule, whom that Grauis et ponde­rosus ille Christi spiritus, &c. heauie & ponderous Spirit of Christ, doth not fill, is carryed a­bout with diuers (vaine) cogitations. Vnles humility goe before, & humility attend, and humilitie fol­low, our best actions are made a prey to pride. To illustrate this a little by the contrarie: Pride is a strange vice; In the birth, in the opposition, in the operation. In the birth, it is a weed that will grow out of any ground; (like missletoe that will grow vpon any tree) but for the most part from the best. No man is proud of his imperfections; They are monsters that Phil. 3. 19. glory in their shame. The [Page 35] greater perfection, the fitter ground for pride. It will spring from any vertue, euen out of humilitie it selfe. A man may bee proud, because hee hath beene humble. In the opposition, it is a catho­like enemie to all vertues. Other vices destroy onely their contraries; couetousnesse expels li­beralitie; drunkennesse, sobrietie; incontinence, chastitie. Pride is a worme that eats out the heart of any vertue; If a man haue chastitie, charitie, sobrietie, &c. he may be proud of them: If he be, hee loses the grace and glory of them all. In the operations, it is no lesse dangerous, as beeing most insinuatiue, most importunate. A subtle in­sinuating vice, that once crept into heauen it selfe, after that into Paradise; and neuer since could be kept out of the best heart. Like aire in all bodies; it will haue a beeing in euery soule; and creepes into euery action, either in the be­ginning, proceeding, or conclusion. As it is in other vessells; we may emptie them of earth or water; and when they are out, keepe them out. Aire it is both impossible to get out, or keepe out. It will thorough the most solid bodie; The hardest stones haue pores, which inuisibly let it in. So is it in these vessells of our soules. Grosser sinnes we may (by the grace of God) driue out, and keepe out; as lust, couetousnesse, drunken­nesse, &c. Pride it is impossible (so long as our hearts are in part emptie of solid graces) either to get out, or beeing out, to keepe it out; so sub­tle and insinuating a vice it is. It is no lesse im­portunate. One or two repulses will not put it [Page 36] out of countenance; wee are ouercome many times by it, (as that man by his neighbour) Luke 11. 8. [...], for its importunitie, or (as the word is) for the impudencie. If we deny the entertainment of it in the beginning, it will vrge vs in the proceeding; if there it be repulsed, it askes for a roome in the conclusion. When Abraham offered his sacrifice, and had layed it readie for the fire of God, Gen. 15. 11. The fowles came downe vpon the carkeises, and Abraham droue them away. These fowles are the thoughts of pride, that will, in one place or other, be sea­zing vpon our best workes; Humilitie must bee the Abraham, to driue them away. Our Sauiour call pride, Luke 12 1. The leuen of the Scribes and Pharisees. And it is like that leuen, Mat. 13. 33. which a women tooke, and hid in three pecks of meale, till all was leauened. This woman may (morally) be the Diuell, the leuen is pride, the three pecks of meale are the three cir­cumstances of an action, before, in, and after. No sooner doe wee beginne to grind, or put out our meale, but the Diuell begins to lay leuen, till all our three pecks (if it bee possible) bee leauened; and so A little leuen, le­ueneth the whole lumpe. Gal. 5. 9. sowred, that it is distastfull to the pa­late of God. In a wicked man, he layes leuen in all three: Hee will try, once, and againe, and the third time, to doe the like in the best man. It was the first sinne euen of the Diuells themselues. And the first or chiefe of the Diuells is called Beelzebub, the Master or Prince of flies. The first sinne is like the first Diuell, a Beelzebub, a Prince of flies. All temptations are flies, that light often vpon the same soule, though often driuen away. [Page 37] But pride is a Prince of flies; none so importu­nate as it selfe. Beat it off in the beginning, it will light againe in the middle; beat it off there, it will light vpon the conclusion; And in one place or other, it shall goe very hard, but that Prince of flies, will flyblow our best actions, so to taint them, and make them vnpleasing to God. Answerably, there is vse of a three-fold Humilitie, that we may neither beginne it with aime at our owne glory, nor proceed in confidence of our owne strength, nor conclude with arrogating the least glory to our selues. Hence it may be it was, that the Psal­mist doubles, yea trebles, his words. Psal. 115. 1. Not to vs, O Lord, not to vs, but to thy Name giue the glory: for thy mercy, and for thy truths sake. Feeling some thought of pride, (like some flie) alighting vpon his soule; he beats it away with a Not to vs, O Lord; When it will the second time be lighting, he beats it off againe, Not to vs: when the third time, he kills it dead, with the next words, But to thy Name giue the glory, for thy mercy, and for thy truths sake. This is the exercise of that threefold Humilitie, opposed to a threefold pride. If in any of these wee faile, our best actions are so farre tainted: and wee haue no remedie but to supplie that defect, with doubling our After-hu­militie: that as pride growes out of humilitie; so humilitie may grow out of pride. Thus did Saint Peter make amends for his confidence, He went out and wept bitterly. Thus did those Israe­lites, Iudg. 20. 26. they came vp to the house of God, and wept, and sate there before the Lord, and fasted that day vntill [Page 38] Eeuen. 2 Chron. 32. 25. 26. Hezekiahs heart was lifted vp; notwith­standing Hezekiah humbled himselfe for the pride of his heart, or after his heart was lifted vp. 1 Chron. 21. 1. & 8. Satan (that great Master of flies) prouoked Dauid (to vaine-glory) to number the people, But Dauid was twice so much more humbled after, and said vnto God, I haue sinned greatly, because I haue done this thing. I haue done very foolishly. To conclude this point; As that heathen Captaine Plutarch. Apo­thegm. Epaminon­das, finding himselfe lifted vp in the day of his publick Triumph, the next day went drooping and hanging downe the head; and beeing asked what was the reason of that deiection; answered, Yesterday I felt my selfe transported with vaine­glory, therefore I chastise my selfe for it to day: So is it with euery truely humble man; if he haue not the Fore-humilitie, to suppresse the thoughts of pride; nor the Mid-humilitie, to banish all selfe-confidence; he doubles his After-humilitie: making pride it selfe serue to humble him the more. And thus we haue (as I conceiue it) the full discourse and Doctrine of Humilitie: In the cause, in the obiects, in the degrees, in the kinds. Nothing remaines, but a more particular Appli­cation to our selues. It serues for a double Application. vse.

1. For a manifest Conuiction of the pride of our 1. Conuiction. times. If this be true humilitie, where shall wee finde the truly humble man? Ezek. 7. 10. Pride hath budded, said the Prophet of his times. In ours, it hath blossom'd, and bore ripe fruit. The pride of many testifies to their faces (as another Hos. 5. 5. Prophet speakes) [Page 39] that they neuer knew what it is to bee humble. He that runnes may reade it, in their eyes, in their words, in their gestures, in apparrell; in their whole carriage to men, to God. There is a gene­ration of men (as Agur speaks) Pro. 30. 13. O how loftie are their eyes: and their eyelids are lifted vp? How skornefully doe they looke downe (if looke downe) vpon meaner than themselues? How doe they ( [...]) ouerlooke and (despicere) looke downe as from aloft, vpon their inferiors? Their words, how bigge? how swelling? how peremptorie? with a Syrra, and, What fellow is this? as he in Sy­racides. How vainely and garishly (popingaye-like) are our men and women attired? without grauitie, modestie, chastitie; almost to confusi­on of sexes. Where's the man, that in opinion, thinkes euery man, or almost any man, better than himselfe? that thinkes not himselfe better than any man, with, a non sum sicut, I am not as other men? It is no great humilitie for a man to submit himselfe to his superiour: (yet I would euen that were safe and entire;) that is true hu­militie (and as rare as true) which condescends to his inferiour: making himselfe equall to them of lowe estate. As for preferring one another in honour; or in giuing honour one to goe before another; The world and the word is changed, as if the Apostle had said, In taking honour, goe one before another. If either friends, or flatterie, or money will doe it, the ambitious man will not sit out, nor come behinde. If once hee be moun­ted, hee knowes no man, not himselfe. But I [Page 40] would this were all; that yet God himselfe might be acknowledged as superiour: that men would Micah 6. 8. humble themselues to walke with their God. When they are to speake to God, how stiffely, how vn­reuerently; as if they had no ioynts: or were too good or too great, Psal. 95. 6. to fall downe and kneele before the Lord our maker. When God speakes to them; how selfe-conceited, how censorious, how ready to question, and condemne the very wisedome of God, for folly? Foolishnesse of Preaching. How immorigerous and obstinate to the commands of God? Wee will not haue this man reigne ouer vs. Let God threaten, they tremble not; Let him promise, they melt not; Let him say what he will, they will doe what they list. What's this but Luciferian pride? not onely desiring to be equall with, but exalting themselues aboue all that is called God. God sayes, I will haue my will done. And I mine, sayes the proud man. Here they are aequall. But God will haue his will done, onely with reason: The proud man will haue his against all reason; There's his superexaltation of him, aboue all that is called God. In time of affliction, cros­ses, sicknesse, losses, &c. how querulous? how contemptuously murmuring, as if too good to be stricken? In prosperitie how insolently forget­full, how vnnaturally vnthankfull? I cease any further complaint, and labour what I can to a­mend it.

2. For exhortation, to put on humblenesse of 2. Exhortation. minde: The Scriptures are frequent in this, Mat. 11. 29. Learne of mee, for I am meeke and lowly in heart, [Page 41] saith our Sauiour. Ephes. 4. 1, 2. I beseech you that ye walke worthy of the vocation wherewith you are called, (saith our Apostle to his Ephesians.) How worthy? With all lowlines & meeknes, &c. Phil. 2. 2, 3. Fulfill my ioy, that yee bee like minded, &c. Let nothing be done through strife or vaine-glory, but in lowlinesse of minde, let each esteeme others better than themselues; saith the Apostle to his Philippians. 1 Pet. 5. 5. Decke your selues in­wardly with lowlinesse of minde, saith Saint Peter. The excellency of the grace pleads strongly for its owne entertainment: Yet the better to set an edge vpon the exhortation, we will consider two things, the Motiues and the Meanes.

1. The motiues to perswade the admission of 1. The Motiues, which are taken from the necessary vse of it. the exhortation: They are diuers in themselues; all reducible to this head of Necessitie; The con­tinuall vse that wee haue of this vertue, is argu­ment sufficient to winne our affection; See it in the particulars.

1. In getting any thing which we want: Humili­ty 1. In getting that we want. is the Israel to preuaile with God. Iames 4. 6. God resists the proud, and giues grace to the humble. That proud Pharisee that went to God in a selfe-conceited righteousnesse, came away vniustified. Who re­gards a proud beggar? Luke 2 53. He hath filled the hungry with good things, the rich hee hath sent away emptie. Verse 48. He hath regarded the lowlinesse of his handmaiden. Riuers doe not ascend the mountaines; but run in the lowly valleys. Doe we want grace for this life, or glory for that to come? He that humbleth himselfe, shall be exalted. Glory; both tempo­rall and eternall, is the shadow of vertue. And [Page 42] as a shadow, it flies them that follow it, and fol­lowes them that flie it. The onely way to catch our shadow is to fall downe vpon it. Humility is the way to glory.

2. In keeping that which we haue gotten: He 2. In keeping that we haue gotten. that exalts himselfe shall be brought low. If a man be ascended into the pinnacle of honour; the way to keepe it, is to be humble; Pride goes before the fall: A fall followes pride. Ibid. 51. He hath scat­tered the proud in the imaginations of their hearts. God infatuates the proud man in his conceited wisdome; as Achitophel, sometime the Oracle of Dauid, afterwards the Matchiauell of Absolom. Much learning (if humility moderate not) makes some men mad. The way to lose any thing, en­dowment, or preferment, is to be proud of it. This was it that cast Satan like lightning from heauen; and made the Deuill to be a Deuill, as a Father speakes. Chrys.

3. In learning that whereof we are ignorant: 3. In learning. Humility opens that doore which pride shuts vp. A preiudicate opinion, barres vp the vnderstan­ding; Intus existens prohibet alienum. Like muddy water in a vessell, that causes the most precious liquour to runne ouer. Prou. 26. 12. Seest thou a man wise in his owne conceit? there is more hope of a foole than of him. Humble ignorance is more capable of wisdome, than conceited knowledge: He is not wise, nor euer will be, till hee bee more humble. Both morall and diuine wisdome, hates to lodge in a proud brest. Psal. 25. 9. The meeke will he guide in iudge­ment, and the weeke will he teach his way. And [Page 43] meeknesse and humilitie, are Virtutes collactaneae, as Bernard cals them; Like two nurse children, that sucke both one milke, a paire of twin-sisters, ne­uer asunder. If you come hither (to this schoole of Christ) with the fulnes of your own Reason, or the proud resolutions of your owne Wils; neuer looke to learne any of the mysteries of God. You will fall to disputings, and cauillings, and exceptings against the simplicity of the truth. Oportet discen­tem credere; A learner must beleeue, not dispute. Not like Nicodemus, with his quares, Ioh. 3. 4. 9. How can these things be? How can a man be borne againe? &c. But as that young Disciple Samuel, 1 Sam. 3. 10. Speake Lord, for thy seruant heareth; with an humble preparatiō of the vnderstanding; And as those people of Israel som­time to Moses. Exod. 24. 3. All the words which the Lord hath said, will we doe; with an humble subiection of the will. Psal. 25. 14. The secret of the Lord is with them that (thus) feare him, and he will shew them his Couenant, &c.

4. As agarment; (that we may looke vpon 4. As a Garment, whose vses are three. the Metaphor of the Text) [...], put it on, as you put on a garment. Humility is the garment of the soule; and the vses are alike.

1. Monumentum, as a note of distinction, of cal­lings, 1. To distinguish. conditions, professions; Such are the liueries of seruants, and the robes of Nobility. Humility is the robe of all the sonnes of God; The distinguishing character of a true Christian: Put on (as the elect of God, holy, and beloued) hum­blenesse of minde. It is the signe and euidence of our election, sanctification, and of the loue and fauour of God. Would we proue any of these [Page 44] to our selues, to others? Bring forth the robe of Humility, true and vnfained Humility. Ephes. 4. 1, 2. Walke worthy of the calling wherewith you are called; with all lawlinesse, saith our Apostle. This is the cha­racter of our calling, of our most holy professi­on. As contrarily, pride is the character of the Deuill, as a Father speakes.

2. Munimentum, as a defence (so is a garment) 2. To defend. against outward annoyances, of wind, raine, cold, heat, &c. Such is the office and vse of hu­mility, it defends both vs and our other vertues: vs it defends; put on humility, humblenesse of minde, and no raine of scandall, no storme of iniury, no tempest of affliction can hurt vs. Learne humility, And yee shall finde rest to your soules, saith our Sauiour. Rest and peace, in the iniuries of men, in the afflictions of God. Our other vertues it respects no lesse; We may call it the Defender of the Faith, keeping it from running into presumption. It is that which preserues all graces in their purity, in their perfection; from being made a prey to pride. It is therefore set in the midst of these graces in the Text; as the heart in the body, as the Sunne amongst the Planets, as sending heat and vigour into them all. There is no bowels of mercy, no true gentlenesse (or goodnesse) no true meeknesse, or long-suffering, without humility. If all the graces of God bee precious Pearles, humility is the riband or string that ties them all together. The Apostle Saint Peter hath a word significant to this purpose; 1 Pet. 5. 5. explained. See more a little after. Decke your selues inwardly with humblenesse of [Page 45] minde. The word is [...], which comes of [...] a knot; and signifies alligare, to tie or binde together; To this end (I thinke) because, if all the graces of God, be not tied together by hu­mility, they are like loose pearles vpon a string, that drop off one after another; and by tying of a knot, are all preserued safe. Humility is in this, like Charity, in the foureteenth verse, Vinculum perfectionis, the bond of perfections.

3. Ornamentum, as an Ornament; (such also 3. To adorne. is the vse of some garments.) Humility is that which giues comelinesse in the eyes of God and men. Behold how good and comely a thing it is, to see an honourable, learned, wise, rich man; humble! Yea how comely is humility in pouerty, in ignobility. Contrarily, how vgly and vnseem­ly is pride, on the backe of honour, on the head of learning, on the face of beauty. The proud man cannot endure, to behold his owne gar­ment on anothers backe: Hee cryes shame of his owne deformity, in anothers person. Pride it selfe thinkes pride an vnbeseeming habite. Thus it is in the eyes of men: Humility is admired by them that want it; by them that care not to weare it. So is it amiable in the eyes of God; and that which makes both our persons and our graces gracefull. It is humility (next to Faith) that findes fauour with God. He hath beheld the lowlinesse of his handmaiden. Would wee either doe or suffer any thing, to haue it acceptable with God? be humble. Let me apply that which the Apostle speakes of 1 Cor. 13. 1, &c. Charity; to the gracing [Page 46] of this grace of Humility, (that it may finde fa­uour in the hearts of men:) If I had al knowledge, & had not humility, I am nothing. If I had all faith, and had not humility, I am nothing. The Apo­stle in the foureteenth verse of this Chapter, charges, aboue all these to put on charity; yet I say, If I had all charity; If I bestow all my goods to feed the poore, and had not humility, I am no­thing. Matth. 6. 2. They giue almes to be seene of men, verily I say vnto you, they haue their reward. Lastly, If I giue my body to be burned (for God,) and had not Humility, it profiteth me nothing. Humilitie then is the ornament of a Christian, and of all Christian graces. That word of Saint Peter be­fore in part Pag. praeced. explained, hath yet a more full exposition; [...]; signifies innodare (say some,) to tye knots, as delicate and curious wo­men vse to doe of ribands, to adorne their heads or bodies: As if humilitie were the knot of euery vertue, and the ornament of euery grace. When we haue done any good thing, or expres­sed any vertue, to God or men, tye a knot of hu­militie vpon it, to giue it grace and beautie, in the eyes both of God and men. I conclude all: Be perswaded now vpon these grounds to Put on humblenesse of minde. Put on (as the elect of God, holy and beloued) bowels of mercies, gentle­nesse, meekenesse, long-suffering; but aboue all those, Put on humblenesse of minde, the very Grace of Graces, and the Ornament of Ornaments.

2. The Meanes how to worke humilitie vpon 2. The meanes which are, the Consideration, our soules. We know why we should put it on; [Page 47] wee would as gladly know how to procure it. Amongst other directions, consider these,

1. True knowledge of our selues (as I said be­fore:) 1. Of our owne Imperfections. dwell at home, turne our eyes inward, take our owne hearts to taske; Looke not on the im­perfections of others, but on our owne. Gal. 6. 1. If a man be ouertaken in a fault, yee which are spirituall, restore such an one in the spirit of meeknesse, considering thy selfe, lest thou also be tempted. Where the Apostle makes the very possibilitie of beeing tempted an argument of meekenesse. How much more should the consideration of our owne infirmi­ties, make vs meeke to others, and humble to our selues?

2: The obseruation of other mens perfections, 2. Of others per­fections. wherein wee come short of them. The Apostle hauing exhorted, in humblenesse of minde to esteeme others better than our selues, addes this as the meanes, Phil. 2. 4. Looke not euery man on his owne things, but euery man also on the things of others. If we will needs be looking abroad, looke vpon the best obiects; looke vpon others perfections, not their imperfections. That proud Pharisee looked vpon himselfe, and vpon others; but misplaced his eyes in the particular obiect: He lookes at his owne perfections, his fastings, and tithing his (at least conceited) chastitie, no adulterer; equitie, no extortioner, &c. he lookes at other mens sinnes; not such and such, as other men; nor as this Pub­licane: He considers not the Publicans humility, contrition, confession, supplication. Thou art wiser than an other, perhaps not so honest. Thou [Page 48] hast more knowledge, another hath more deuo­tion. Thou hast a stronger faith, another more loue. Thou hast more temperance, another more patience, and so of the rest.

3. The example of Christ our Master, who 3. Of the example of Christ. hath set himselfe for the inimitable copie of our humility, Learne of mee, for I am lowly in heart. Looke vpon him, and bee ashamed to bee other than humble. Our Apostle hath propounded this patterne in the next verse, as the meanes to work in vs forbearance and forgiuenesse of others wrongs, Euen as Christ forgaue you, so also doe yee. I doubt not but he intended it for the other ver­tues. Put on bowels of mercy, as Christ toward you. Put on gentlenes, as Christ: put on humble­nes of minde, as Christ. But more plainly in that other place, In humblenesse of minde, let euery one esteeme others better than himselfe? How? Phil. 2. 5. Let the same mind be in you, that was in Christ, &c. Me thinks I see here, Iacobs ladder reaching from heauen to earth, and the Sonne of God descending from the top to the bottome; I onely point at the se­uerall steps.

1. In his Incarnation, there it began; that hee 1. In his Incarna­tion. being in the forme of God, tooke vpon him the shape of a seruant. And what seruant? Not of an Angell, Heb. 2. 16. Hee tooke not on him the na­ture of Angels; but he tooke on him the seed of Abra­ham; He was found in fashion as a man; poore, miserable, sinfull man; euen this deserues admi­ration.

2. In his birth, both in respect of his parents, [Page 49] and of the place. If he would become man, why not of the best and most noble? Why not of Kings and Princes? Mary a poore Virgine was his Mother; her poore offering shewes her pouerty; two Turtles, not a Lambe; it seemes she was not worth it. Ioseph, a poore Carpenter, was his (supposed) Father; The Iewes could vpbraid him with his Fathers profession, Is not this the Carpenters Sonne? For the place; not at Ierusa­lem the Metropolis, but in Micah 5. 2. Bethlem, the least of the Cities of Iudah; In Bethlem, not in a palace, but the meanest house of a City, an Inne; In an Inne, not in the best roome; but the basest, in a stable. O humble Sauiour, whither wilt thou descend?

3. In his life, his priuate life, before hee came 3. In his life. to shew himselfe to the world. His subiection to his parents, to his fathers profession (as is proba­ble) Luke 2. 51. He went with them, and was obedient vnto them. Heere might wee see the great Maker of heauen and earth, hewing of sticks, and making of poore cottages: and that for others, not for himselfe, For the Sonne of Man, the Sonne of God, had not where to rest his head. In his publike mani­festation of himselfe, he manifested his humilitie; In his Ministers, in his miracles. In the choice of his Apostles, some of them poore illiterate fisher­men; Mathew a Publicane; a name odious to the Iewes, and euer coupled with sinners, Publicans and sinners. What a traine was this for the Lord of Lords and King of Kings? In his miracles; Most of them were done in obscure villages, few at Ierusalem; Most of them vpon obscure and [Page 50] meane persons, that could neither reward him, nor honour him with their praises; who would beleeue them? But which is more, most of them with charge of silence, Matth 8. 4. Luke 8. 56. See thou tell no man; True humility indeed.

4. In his death, (that wee may come to the 4 In his death. bottome of his Humility.) He humbled himselfe; that he did much, in his Incarnation, in his birth, in his life: Hee humbled himselfe to death; that's a degree lower, Euen to the death of the Crosse; that cursed, cruell, shamefull death of the Crosse. Hearken, ô heauens, and be amazed, ô earth; Hearken, ô Angels, and be amazed, ô sonnes of men. Hearken, ô dust and ashes, and blush at thy selfe, for thy pride; Let me but imitate that gradation Facinus vincire ciuem Romanum, &c. of the Oratour; It was much for the Sonne of God to be bound; and yet he hum­bled himselfe to bee bound, They bound him. It was more for the Sonne of God to bee beaten; and yet he humbled himselfe to be scourged, Marke 15. 15. Pi­late scourged him. It was most of all, for the Sonne of God to bee slaine; and yet hee hum­bled himselfe to death; they killed him. Quid dicam in crucem tolli? What shall I say, to this a­boue all the rest, he humbled himselfe to be cru­cified, to the death of the Crosse? What? but this of the Apostle, Let the same minde be in you, that was in Cbrist Iesus. Learne of him for he was lowly in heart; Be followers of Christ, as true Christians. God hath set him, and hee himselfe, for a copy and patterne, neuer to bee perfectly imitated; as in other graces, so in this of Humi­lity. [Page 51] Of purpose (I thinke) that both his perfe­ction might draw vs on; and our owne imper­fection in following him, euen in humilitie, might make vs humble; We may and must be humble, because wee cannot bee humble enough. And (for conclusion of all) what shall be the issue of our Humilitie? The same that was of Christs: Phil. 2. 9. Wherefore God hath also highly exalted him, and gi­uen him a Name aboue euery man, saith our Apo­stle. Exaltation is the reward of humilitie; Hee that humbleth himselfe, shall be exalted. The lower is our humiliation, the higher shall bee our exal­tation. He that is humble shall be exalted, Iames 4. 10. Hum­ble your selues therefore in the sight of the Lord, and he shall lift you vp. He that is more humble, shall be more exalted: Humility is the foundation of vertues; the lower the foundation of vertue is laid, the higher shall the roofe of glory be ouer­laid. May we all be more and more humble, that we may bee more and more glorious. Euen so.

Amen.