Humilitie, the saints liuerie; or, The habit of humilitie, the grace of graces fetched out of the wardrobe of Saint Paul. As it was deliuered (for substance) in two sermons at Blacke-Fryers in London, the one, September 22. the other, October 6. 1624. By Daniel Cavvdrey minister of the Word of God, at little Ilford in Essex.

HVMILITIE , The SAINTS Liuerie . OR THE HABIT OF humilitie , the Grace of GRACES . COLOS . 3. 12. Put on — humblenesse of minde .

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 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 {αβγδ} 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 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 distinctly , wee purpose to doe two things .

First , Distinguish it from all such things as are {αβγδ} . 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 {αβγδ} ) an abiect or base disposition of minde , ( Stulta humilitas , 1 Abiection , {αβγδ} . 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 , let s 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 {αβγδ} . which signifies 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 , {αβγδ} in the Greeke : so I finde the word vsed , Iames 1. 10. Let the rich 2. Humiliation , {αβγδ} . ( reioyce ) {αβγδ} , 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 , 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. {αβγδ} 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 . 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 , {αβγδ} , which is threefold . Thou hast lost the profit of affliction ; as being most miserable , and yet remaining most wicked .

Thirdly , Formall-humility ; {αβγδ} , 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 ( {αβγδ} ) 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. {αβγδ} ; 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 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 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 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 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 {αβγδ} , 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 St. 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 {αβγδ} , 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 ( {αβγδ} ) humble or low , which is a word of relation , and imports something , 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 {αβγδ} is the very Oracle of God , 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 {αβγδ} . 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 cannot 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 ; 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 , 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 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 . 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 ,

First , with the Schooleman well : Vbi supra . ar . 3. c . There are two things considerable in euery man ; That 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 : 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 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. {αβγδ} , 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 . 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 ? {αβγδ} , why dost thou vilifie , or ( as Tertullian renders the word significantly ) 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 . 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 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 ; 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 ; ( {αβγδ} ) humblenesse of minde , and that of our Sauiour , Matth . 11. 29. {αβγδ} . ( {αβγδ} ) 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 . Atque 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 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 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 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 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 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 . 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 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 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 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 out of countenance ; wee are ouercome many times by it , ( as that man by his neighbour ) Luke 11. 8. {αβγδ} , 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 . 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 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 ) 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 ( {αβγδ} ) 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 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 , 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 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 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 preparation 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 ) {αβγδ} , 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 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 minde . The word is {αβγδ} , which comes of {αβγδ} 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 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 ; {αβγδ} ; 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 ; 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 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 , 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 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 . 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 . FINIS .