A37049:1168
A37049:1168
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3. From this we may see, That Humility differeth from, and is somewhat else then fainting and despondency of spirit or pensive pusillanimity, in not daring to follow a call in reference to some seemingly difficult action; now humility being the virtue acting according to reason, this is the excess without and against reason; and therefore as humility and zeal are commended, so this want of valiantness for truth, when called for, or baseness of spirit, is complained of as a sin, Jer 9.3. and Moses, Exod. 4.10, 14. and Jeremiah chap. 1.6. are reproved for some degree of it; for in every difficult ⟨p. 336⟩good which men would aim at (and the most desirable good things amongst men are often most difficult) there are two things considerable, 1. There is a bonum, or a good thing which is desirable; as for example, to do some exploit, to undergo some charge, &c. now men being bent to be ambitious, covetous, rash, &c. to attain such a good, humility moderating their desires and designs according to their capacity and abilities, and bridling that excess upon the one hand, is of great advantage. There is again in the second place, in attaining such things, a difficulty, by which we are in hazard to be scared from, and fainted in following of duty, and zeal and magnanimity guard against this, sustaining the man, and keeping him from falling into discouragement, or pusillanimous pensiveness, which is the defect upon the other hand.
3. From this we may see, That Humility differeth from, and is somewhat else then fainting and despondencie of spirit or pensive pusillanimity, in not daring to follow a call in reference to some seemingly difficult action; now humility being the vertue acting according to reason, this is the excess without and against reason; and therefore as humility and zeal are commended, so this want of valiantness for truth, when called for, or baseness of spirit, is complained of as a sin, Jer 9.3. and Moses, Exod. 4.10, 14. and Jeremiah chap. 1.6. are reproved for some degree of it; for in every difficult ⟨p. 336⟩good which men would aim at (and the most desirable good things amongst men are often most difficult) there are two things considerable, 1. There is a bonum, or a good thing which is desirable; as for example, to do some exploit, to undergo some charge, &c. now men being bent to be ambitious, covetous, rash, &c. to attain such a good, humility moderating their desires and designs according to their capacity and abilities, and bridling that excess upon the one hand, is of great advantage. There is again in the second place, in attaining such things, a difficulty, by which we are in hazard to be scared from, and fainted in following of duty, and zeal and magnanimity guard against this, sustaining the man, and keeping him from falling into discouragement, or pusillanimous pensiveness, which is the defect upon the other hand.
4. This humility, as a grace, differeth from civility and outward yielding to another, because 1. It proceedeth from a principle of conscience, and upon a conscientious account, viz. the inward sense and feeling of the defect of grace in our selves, and the impression of our Neighbours worth. 3. It is single, without any approved design of pleasing men, or any other consideration, but purely upon the forementioned account.
This is the grace of humility, with which the best Moralists among the Heathen, were nothing acquainted; they had indeed their moral virtues, as remaining sparks of natures light, and dark resemblances of some Gospel graces, which nevertheless, wanting the principle of Faith, without which it is impossible to please God, and not being directed to the right end, the glory of God, could not be acceptable to him. But besides this imperfection and defectiveness in their wisdom and way, the Gospel having a far more high and noble design, then they could propose, hath also graces, that are wholly peculiar to it: The work and end of moral Philosophy, could be no other, then to moderate passions, and regulate manners, in such a conformity to reason, as might give unto a man, void of all sense of his distance and alienation from God, an in ward lying tranquility, and outward transient peace, whereas, the project and scope of the Gospel, is quite another ⟨p. 337⟩thing, viz. to reconcile, and save lost sinners, through faith in Christ, and in him, to make them partakers of holiness here▪ and glory and happiness hereafter: Hence it is, that as the Gospel doth, by renewing and sanctifying, wholly change the old appearances of virtues into solid graces, flowing from Christ the fountain, and referred to God as their true end; so doth it also require and bestow its proper graces, such as, Repentance, Faith, Humility, and many other, unto which these Moralists were altogether strangers. And as to this humility, it is certain, that the Gospel, by discovering unto us, the lost and wretched condition, whereinto sin had ruined us, and the free and wonderful love, whereby we are delivered out o • it, doth agreeably to this command, teach us a lowliness •nd sell • denial, so unlike to any thing in the doctrine of these o •d Moralists, that it is not more proper to the spirit of the Gospel, then it's contrary pride, may be called their Characteristic, in as much as it is evident, that these self-improvers of self, became also self-magnifiers, to that pitch of arrogance, that Lucretius and Seneca, in the name of their most famous Sects, endeavoured by argument to extol their virtuous man, even above their Gods; and the best of them would have accounted Christian humility an unworthy and base abjection of spirit; but neither are these the only men tainted with this evil;
the sin of pride is so plainly the ruin of all that are without God, and the neck-break of all that seek after righteousness, otherwise then by Faith, that we may well affirm, Humility to be Faiths inseparable companion: No wonder then that there is no grace more commended to Christians, and more necessary; which might appear by considering, 1. The commands whereby it is pressed in Scripture: 2. The weightiness of the expressions in which it is holden forth, 1 Pet. 5.6. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time. Rom. 12.3. For I say, through the grace given unto me, to every man that is among you not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. Philip. 2.3. Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better then themselves. James 4.6, 10. But he giveth more grace: wherefore he ⟨p. 338⟩saith, God resisteth the proud; but giveth grace unto the humble▪ Humble your selves in the sight of the Lord, and he shall lift you up. 3. The many commendations of it, it maketh us, 1. like Christ, Matth. 11.29. John 13. from v. 4. to 18. and is particularly taught by him; 2. It is an ornament which we ought to be clothed with, 1 Pet. 5.5. 3. It fitteth for suitable discharge of duties,
And then if ye consider it with reference to a man of eminent parts or station it preventeth, 1. Disdain in him of others inferior to him; 2. It preventeth despising of others counsel, and his trusting to his own understanding; 3. It preventeth leaning to estate and riches, and so he preferreth not himself, as being the better, because of these.
And then if ye consider it with reference to a man of eminent parts or station it preventeth, 1. Disdain in him of others inferiour to him; 2. It preventeth despising of others counsel, and his trusting to his own understanding; 3. It preventeth leaning to estate and riches, and so he preferreth not himself, as being the better, because of these.
And in the last place, there is a pride whereby men having done any remarkable thing, are inclined either to seek applause, esteeming highly of what they have done, and seeking out their own glory, which Solomon saith is no glory, but is rather as, if a man should ea • too much honey, and so turneth rather to their shame; or to receive it inordinately, which Paul would have done, had he suffered them of Lystra, Acts 14. to have sacrificed to him, which pride, with all its vicious attendants, this humility preventeth and suppresseth. For 1. it mindeth not high things, Rom. 12.3. Neither 2. vaunteth it self when it passeth by wrongs, and forgiveth them, or when it doth and suffereth any other thing commendable, it thinketh not of it self above what is meet, but soberly, Rom. 12.3. 3. After acts of charity, the right hand knoweth not, as it ⟨p. 339⟩were, what the left hand hath given, it forgetteth good works, as to any self esteem of them (which pride remembereth and keepeth as it were a register of) but ascribeth all to Grace, Not I, but grace in me, saith the humble man with Paul, 2 Cor. 3.5. and 1 Cor. 15.10.
And in the last place, there is a pride whereby men having done any remarkable thing, are inclined either to seek applause, esteeming highly of what they have done, and seeking out their own glory, which Solomon saith is no glory, but is rather as, if a man should ea • too much honey, and so turneth rather to their shame; or to receive it inordinately, which Paul would have done, had he suffered them of Lystra, Acts 14. to have sacrificed to him, which pride, with all its vitious attendants, this humility preventeth and suppresseth. For 1. it mindeth not high things,
In a word, this humility is extensive to every thing in a mans deportment as a man, and to all duties which concern him as a Christian, whether in reference to the worship of God, or the doing duty to men, even as on the contrary, pride, self-conceit, and presumption are very extensive, and immix themselves in all that a man doth, and are as the dead flies that make all to stink.
And as it is commendable, likewise it is very necessary as to many things; as 1. In external things, that relate to our conversing with others, it is necessary as to a mans credit and just reputation; the proud man is often in Gods righteous Judgment despised; Then it is necessary for things relating to our selves, as for our entertaining peace with God, for keeping us within bounds, for guarding against snares, for keeping up communion with God, and for fitting to the suitable discharge of all duties called for; It would make us preach, and you hear more profitably; it would settle and establish against the railings that are in this time, that put many into a distemper, and a sort of spiritual distraction and madness, it is the humble that God giveth grace to, to whom he revealeth his secret, who have largest promises and commendations, &c. Let us therefore learn to be humble and sober, without affecting to be wise above what is meet, this grace of humility in the lively exercise of it, is in a special manner called for by the Lord at this time, of the reeling & falling of many, the want whereof useth to precede and predispose for a fall.
And as it is commendable, likewayes it is very necessary as to many things; as 1. In external things, that relate to our conversing with others, it is necessary as to a mans credit and just reputation; the proud man is often in Gods righteous Judgment despised; Then it is necessary for things relating to our selves, as for our entertaining peace with God, for keeping us within bounds, for guarding against snairs, for keeping up communion with God, and for fitting to the suitable discharge of all duties called for; It would make us preach, and you hear more profitably; it would settle and establish against the railings that are in this time, that put many into a distemper, and a sort of spiritual distraction and madness, it is the humble that God giveth grace to, to whom he revealeth his secret, who have largest promises and commendations, &c. Let us therefore learn to be humble and sober, without affecting to be wise above what is meet, this grace of humility in the lively exercise of it, is in a special manner called for by the Lord at this time, of the reeling & falling of many, the want whereof useth to precede and predispose for a fall.
To close this we shall only add, That wherever there may be a pride, there is also an humility opposite to it. Man may be proud in respect of outward things, as of estate, riches, descent, employment, &c. And also in respect of things of the mind, yea even of spiritual things: As, 1. of parts and gifts, as knowledge, quickness of wit, fruitfulness of invention, &c. 2. Of Graces and holiness. 3. Of experiences, eminent manifestations, spiritual exercises, &c. where with God may make some to shine very ⟨p. 340⟩far above and beyond others. 3. A man may be proud of some good deeds done by him, wherein possibly God hath made him somewhat more then ordinarily instrumental. 4. There is a proud curiosity leading to seek after the knowledge of secret thing •, or of things too high for us, or of things revealed and competent for us to know in another way then God hath allowed, or leading men to adventure and step further then they are called, which is condemned by the Lord, Exod. 19.21. where he forbiddeth the people to break through and gaze: Now there is to pride, in all these respects, an opposite humility, which maketh a man walk so •tly, and esteem soberly of himself, notwithstanding of any difference God hath made betwixt him and others in what thing soever, and to wait till his mind and will be made known in his own way, and by instruments made choice of by himself, and putteth on to serious endeavours of practising it when known; which pride doth not. Thus we see both how exte •sive and how necessary to Christians in whatsoever station they are, this excellent grace of humility is, which is a special ornament of Christians, and a notable piece of beautiful conformity to meek and lowly Jesus.
To close this we shall only add, That wherever there may be a pride, there is also an humility opposite to it. Man may be proud in respect of outward things, as of estate, riches, descent, employment, &c. And also in respect of things of the mind, yea even of spiritual things: As, 1. of parts and gifts, as knowledge, quickness of wit, fruitfulness of invention, &c. 2. Of Graces and holiness. 3. Of experiences, eminent manifestations, spiritual exercises, &c. where with God may make some to shine very ⟨p. 340⟩
IN the fifth Command the Lord generally prescribed humility, and that respect which is to be shown by every one to another in their several stations and relations; he proceedeth now more particularly to give directions in these things that are most dead and necessary to men, first in the matter of life, command sixth: 2. In the matter of chastity and temperance, Come. 7. 3. In what concerneth their Estate, Come. 8. 4. In what concerneth truth, and more especially our neighbours name. Come. 9. Lastly, in what concerneth the inward frame of our hearts towards our own estate, and the estate of others. Come. 10.
IN the fifth Command the Lord generally prescribed humility, and that respect which is to be shown by every one to another in their several stations and relations; he proceedeth now more particularly to give directions in these things that are most dead and necessary to men, first in the matter of life, command sixth: 2. In the matter of chastity and temperance, Com. 7. 3. In what concerneth their Estate, Com. 8. 4. In what concerneth truth, and more especially our neighbours name. Com. 9. Lastly, in what concerneth the inward frame of our hearts towards our own estate, and the estate of others. Com. 10.
For understanding this Command, Thou shalt not kill; we may consider 1. It's Object: 2. It's act, to kill: 3. It's subject (to speak so) Thou.
As for the first, this Command cannot be considered, as relating to Beasts; as if they were not to be killed, because God gave man all the Beasts for his use to feed on them, Gen. 9.3. and we are to eat of whatever is sold in the shambles, by his allowance, whose is the earth and the fullness thereof, I ⟨p. 342⟩Cor. 10 25. Beside man in all these Commands is properly directed in reference to his Neighbour, and not to beasts: Yet I grant by striking a beast a man may offend, as 1. when that stroke wrongeth his Neighbour, to whom that beast belongeth. 2. when in our striking there is 1. unreasonableness, as if we would require that capacity in a be •st, that is in reasonable creatures, and so are ready to offend when they answer not our expectation. 2. when there is a breaking out into anger and passion at brutes, as when a horse rideth not well, a Dog runneth not well, a hawk flieth not well, &c. which speaketh an impotency in us, who are so easily mastered by irrational passions, which will sometimes also seize upon us even in reference to senseless and lifeless Creatures, when they do not accommodate us to our mind •. 3. when there is bitterness and cruelty in striking: Something of this the Lord reproveth by making Balaam's Ass speak and rebuke the madness of that Prophet, who unreasonably smote the Ass, and wished he had had a Sword to kill her, Numb. 22.29. whereas a just man pitieth his beast, and regardeth the life thereof, Prov. 12.10.
As for the first, this Command cannot be considered, as relating to Beasts; as if they were not to be killed, because God gave man all the Beasts for his use to feed on them, Gen. 9.3. and we are to eat of whatever is sold in the shambles, by his allowance, whose is the earth and the fulness thereof,
But for the better Understanding of the Object of the Command, we shall proceed to speak to it, and the act of killing (which is the second thing) complexedly, and if we consider killing in reference to a mans self, it is certainly understood here; for that being the sum of all the commands of the second Table, thou shalt love thy Neighbour, as thy self, it must be understood as repeated in each of them; as here, thou shalt not kill thy Neighbour more than thy self, or shalt preserve him as thy self, which supposeth that it is not free for a man to wrong himself more than to wrong others; and generally these reasons whereby the Lord restraineth us from killing others, will also hold in restraining us from killing, and other ways wronging our selves; therefore there is no question, if it be a sin to wrong, hurt or torture others, whether in body or in their soul, as to the tranquillity and quiet frame thereof, and any ways to procure or further their death, it will be no less so to do thus to our selves; because love to our selves is the pattern that we ought to walk by in loving others.
But for the better Understanding of the Object of the Command, we shall proceed to speak to it, and the act of killing (vvhich is the second thing) complexedly, and if we consider killing in reference to a mans self, it is certainly understood here; for that being the sum of all the commands of the second Table, thou shalt love thy Neighbour, as thy self, it must be understood as repeated in each of them; as here, thou shalt not kill thy Neighbour more than thy self, or shalt preserve him as thy self, which supposeth that it is not free for a man to wrong himself more than to wrong others; and generally these reasons whereby the Lord restraineth us from killing others, will also hold in restraining us from killing, and other ways wronging our selves; therefore there is no question, if it be a sin to wrong, hurt or torture others, whether in body or in their soul, as to the tranquillity and quiet frame thereof, and any ways to procure or further their death, it will be no less so to do thus to our selves; because love to our selves is the pattern that we ought to walk by in loving others.
We may be guilty of the breach of this Command in reference to our selves by omissions as well as by commissions, as when things needful for entertainment and health of the body are, either designedly, or with an excessive misregard to health and life, omitted.
We may further fall into the breach of this Command in reference to our selves, either directly, as purposing and intending hurt to our own body, or indirectly, by casting our selves in unnecessary seeming dangers, by wilful or careless overusing of known unwholesome food, by excessive and immoderate toil, by spending and wasting the body with unchastness, by drunkenness and gluttony (whereby many more are destroyed then with the Sword, according to the common saying, plures gulâ quàm gladio pereunt) and many other ways.
We may further fall into the breach of this Command in reference to our selves, either directly, as purposing and intending hurt to our own bodie, or indirectly, by casting our selves in unnecessary seeming dangers, by wilful or careless overusing of known unwholesome food, by excessive and immoderate toyl, by spending and wasting the body with unchastness, by drunkenness and gluttony (vvhereby many more are destroyed then with the Sword, according to the common saying, plures gulâ quàm gladio pereunt) and many other vvays.
This is the grace of humility, with which the best Moralists among the Heathen, were nothing acquainted; they had indeed their moral vertues, as remaining sparks of natures light, and dark resemblances of some Gospel graces, which nevertheless, wanting the principle of Faith, without which it is impossible to please God, and not being directed to the right end, the glory of God, could not be acceptable to him. But besides this imperfection and defectiveness in their wisdom and way, the Gospel having a far more high and noble design, then they could propose, hath also graces, that are wholly peculiar to it: The work and end of moral Philosophy, could be no other, then to moderate passions, and regulate manners, in such a conformity to reason, as might give unto a man, void of all sense of his distance and alienation from God, an in ward lying tranquility, and outward transient peace, whereas, the project and scope of the Gospel, is quite another ⟨p. 337⟩thing, viz. to reconcile, and save lost sinners, through faith in Christ, and in him, to make them partakers of holiness here▪ and glory and happiness hereafter: Hence it is, that as the Gospel doth, by renewing and sanctifying, wholly change the old appearances of vertues into solid graces, flowing from Christ the fountain, and referred to God as their true end; so doth it also require and bestow its proper graces, such as, Repentance, Faith, Humility, and many other, unto which these Moralists were altogether strangers. And as to this humility, it is certain, that the Gospel, by discovering unto us, the lost and wretched condition, whereinto sin had ruined us, and the free and wonderful love, whereby we are delivered out o • it, doth agreeably to this command, teach us a lowliness •nd sel • denyal, so unlike to any thing in the doctrine of these o •d Moralists, that it is not more proper to the spirit of the Gospel, then it's contrary pride, may be called their Characteristick, in as much as it is evident, that these self-improvers of self, became also self-magnifiers, to that pitch of arrogancie, that Lucretius and Seneca, in the name of their most famous Sects, indeavoured by argument to extoll their vertuous man, even above their Gods; and the best of them would have accounted Christian humility an unworthy and base abjection of spirit; but neither are these the only men tainted with this evil;
the sin of pride is so plainly the ruin of all that are without God, and the neck-break of all that seek after righteousness, otherwayes then by Faith, that we may well affirm, Humility to be Faiths inseparable companion: No wonder then that there is no grace more commended to Christians, and more necessary; which might appear by considering, 1. The commands whereby it is pressed in Scripture: 2. The weightiness of the expressions in which it is holden forth, 1 Pet. 5.6. Humble your selves therefore under the mighty hand of God, that he may exalt you in due time. Rom. 12.3. For I say, through the grace given unto me, to every man that is among you not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. Philip. 2.3. Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better then themselves. James 4.6, 10. But he giveth more grace: wherefore he ⟨p. 338⟩saith, God resisteth the proud; but giveth grace unto the humble▪ Humble your selves in the sight of the Lord, and he shall lift you up. 3. The many commendations of it, it maketh us, 1. like Christ, Matth. 11.29. John 13. from v. 4. to 18. and is particularly taught by him; 2. It is an ornament which we ought to be cloathed with, 1 Pet. 5.5. 3. It fitteth for sutable discharge of duties, Micah 6.8. 4. It procureth the increase of Grace, 1 Pet. 5.5. 5. It is more then to command a City, for it maketh a man master of himself, Prov. 16.17, 18, 19. 6. It hath many promises of exaltation throughout the Scripture, and of riches, honour, and long life, Prov. 22.4. Psal. 112.3. Lastly, it preventeth many evils and vices that are incident even to Christians, and leadeth to the contrary vertues. 1. Humility moderateth a mans design, in pressing for honour, so it preventeth Ambition: 2. His pursuing inordinately after riches, and so it suppresseth Covetousness: 3. Inordinate seeking after knowledge, and so it guardeth against Curiosity: 4. It moderateth in reference to a mans esteem of himself, and so it shooteth out Self-confidence.