gle branch of goodnefs deferves more attention, to judge of the state of our fouls, than humility; for if we grow in knowledge and are puffed up with it, we lofe more in goodness than we gain in profit: if we improve in other excellencies, and exceed in the conceit of ourselves, we make those things nothing in the fight of God, which would otherwife become valuable, offered up to him by an humble, lowly and a meek fpirit. For,

VI. Knowledge puffeth up; many would foon- Self conceit. er bear a reflection upon their morals, than upon their understandings; the ferpent was early fenfible, that this was man's weak fide, when he used that artifice to feduce our firft parents; if they would follow his counfel, they should be as gods, knowing good and evil. The deceiver gain'd his point; man fell into difgrace with his God, and not only propagated fin and death to his pofterity; but as a peculiar legacy, he feems to have filled them with a vain conceit, that they enjoy that knowledge, which was then promised by the devil. Hence under this ftrong delufion no branch of pride more needs a cure, tho' none hath lefs to fupport it, than conceit of our own abilities.

Confequently, to moderate the conceit of our Curbedly, own fufficiency, we must endeavour to attain to

a sense of the imperfection of our nature. It is true, there is a dignity in our nature in comparison of the lower creation ; but the faculties given us are limited at the beft; and many things are above them, which they cannot grafp, things too wonderful for us, not to be attained by us. Let us go no farther than natural things, the wifeft men own themselves to be at a lofs to account for many of them, and much more it may be fo in things fupernatural, in what belongs to God, his nature and purposes, and the mysteries of his providence, which he has not revealed.

of God.

A juft fenfe of this imperfection of our capacities, will difpofe us abfolutely to credit God's tefti- A juft eficem mony, as far as he has given it, and we can difcern his mind, whatever difficulties may attend that revelation beyond our capacity to dive into. To an humble mind God's word is a fufficient reafon of faith, which should teach us not

to

to be wife above what is written, in matters of pure revelation, not to venture to publish our own inventions to account how fuch things are, nor to be pofitive in them: because fuch things of God knoweth no man but theSpirit of God, any farther than he has been pleased to make them known by his word. This will make us confefs our own liableness to mistake,even where we think we have formed a right judgment. In confidering the power of prejudice, or readiness to make hafty judgments, the plaufible colours which may be put upon error, we have reason in moft judgments we form, to carry this cautionary thought, it is poffible we may be overfeen. There is no perfon but must confess, that he hath actually been mistaken in former judgments,even in fome where he was very pofitive and fure; which is a good reason why we should carry the thought of our fallibility about with us in other cafes.

We should retain a moderate apprehenfion of And man. our knowledge when we compare it with the at

tainments of others. It is true, every good man judges himself in the right in every fentiment he maintains; for if he was convinced it was an error, he would give it up: and it follows, that he thinks thofe of a contrary judgment mistaken, as long as he judges himself in the right; yet this should not puff him up above measure; he only judges his own knowledge fuperior to those with whom he compares his own; but at the same time confeffes that in this life we all know but in part; and fo tho' fome know lefs, others know more than himself; tho' he may be better acquainted with fome particulars, yet he grants that others may exceed in other parts of learning: that he may have made less improvement of greater advantages than they have made of fewer opportunities; and that he owes it more to the providence or grace God than to himfelf, that he is distinguished from the moft ftupid and ignorant.

VII. Oppofite to humility is the fin of pride; of which men readily condemn others and eafily excufe themselves, thro' felfconceit or opinion of their own wisdom. We can't endure any to lay down, ufurp, or force cuftoms, humours or manners, as if we had no judgment of our own to govern and order our own affairs; and yet many, who call this pride in another, prefume

themselves

themselves wife enough to fet patterns or give laws to every body

else.

Pride oppofes

de

This makes men quarrel with God and his worship. Every objection against the being of a deity and providence is raised by pride and an arrogant opinion of our own understanding; as if nothing could be true or reasonable but what is within our fight and penetration. When fuch perfons cannot apprehend the usefulness of any part of the creation; when any thing happens that feems confused and difordered; when their wildom cannot difcern the end, benefit and defign of every thing that falls out, prefently they charge God with folly and ill contrivance, or banish him out of the world, and impute all to blind chance or unavoidable fate. Yet None are foapt to run into grofs mistakes and abfurdities, or fo hard to be made fenfible of them, as he Breeds mi that over-values his own parts and wisdom; he hath not patience to examine any thing justly, he counts it a difparagement to fufpend his judgment, he understands all things at first fight, and by inftinct: and if he judges rightly, he hath good fortune; but if not, it is impoffible to convince or reclaim

ftakes,

him; for he is impatient of oppofition, difdains Is impatient.

counfel, and cannot bear the leaft contradiction, or

endure to be gain faid: he fcorns all inftruction or rebuke, and takes it for an affront if you yield not to him in every thing he advances; and fo fwelled with an overweaning efteem of his own abilities, never fo much as once dreams that it is poffible may be deceiv'd and deluded. Seeft thou a man wife in his own conceit? there is more hopes of a fool than of him.

he

inner,

This felf-conceit hardens a man in his fins, and makes him deaf to inftructions, whilft he thinks thus Hardens of himself, that even his defects are beauties, and he can excufe if not commend his own uglinefs. De- Raifes quir bates proceed from pride, whilft men too highly va- rels, lue their own private judgments in things doubtful and indifferent, think meanly of the determinations of their fuperiors, and will rather facrifice peace and charity than give upany trifling opinion they happen to efpoufe. And there will be no end of them till we can be brought to think that governours may be wifer, and know better than we what is fit and

decent

decent for the public good. Therefore nobody ought to make himself the standard of wisdom, nor expect that e

Is unreafonable,

very one should yield to his humours and deny their own inclinations, that they may gratify his.

On the contrary, what is more graceful and lovely, and more charming, than humility and modefty, a mean eftimation of ourfelves, and a willingness to yield and condefcend? Does it not render us both acceptable to God and men? Doth it not carry a fingular agreeableness in itself? And tho' humility may seem to expose a man to fome contempt, yet it is truly the readieft way to honour; as on the contrary, pride is the most improper and abfurd means for the accomplishing the end at which it aims. There are no other vices but do in some measure

And hurtful. attain their end; covetoufnefs does ufually raise an eftate, and ambitious endeavours do often advance men to high places; but pride and infolence, and contempt of others, do certainly defeat their own projects. When the proud man aims at refpect and esteem, he never attains it; for, all mankind do naturally hate and flight him. Again, a proud and conceited temper of mind is very likely to run into mistakes; because pride and fulness of man's felf do keep out knowledge, and ftop all the paffages by which wisdom and inftruction should enter into men: befides that, it provokes God to abandon men to their own follies and mistakes; for, God refifteth the proud, but the meek will he guide in judgment, and will give more grace and wisdom to the humble.

VIII. Because meekness and humility are great Humility. difpofitions to the entertaining of truth in every heart. They prepare the minds of men for learning and inftruction; and are the proper difpofitions of a learner. Whofoever hath a mean opinion of himself is ready to learn of others; he who is not blinded by pride or paffion, is more apt to confider things impartially, and to pass a truer judgment upon them, than the proud and the choleric.

So truth and our improvement in knowledge are much hinder'd by pride and paffion. He that is of a calm and meek temper is always ready to receive the truth, and holds the ballance of his judgment even; but paffion fways and inclines it one way, and that commonly against reafon and truth. In like

manner

manner pride is a great hindrance to knowledge, and the very worst quality that a learner can have; it makes men refufe instruction, out of a conceit that they are in no need thereof; the fufficiency of their knowledge has hindered many from what they might have known: Which is an observation worthy to be remarked by every one that feeketh learning; but more especially by those that study divinity, because God loves to communicate himself, and bestow his grace and wisdom upon meek and humble hearts.

The next chriftian virtue is meekness, which Meeknefs. implies a fteadiness of mind, and a teachable

temper, arifing from a diffidence of ourselves, and a sense of our need of divine aid and conduct; that we have the proper difpofitions of learners, willing to hear and receive instructions, and are willing to give upany prejudice again ft the truth. By this meeknefs we are qualified for the Promotes religion, obedience of faith, and for the fuccefs of God's word. We must meekly fubmit to plain revelation, and yield up our apprehenfion to the declarations of him, who is truth itfelf; and in precepts of duty chearfully acquiefce in the fignifications of his pleasure. The man that is not content to believe what God plainly reveals, unless he is fhewn how it is, or who is not willing to facrifice all his present inclinations, and change any prefent practice, upon God's fole authority, is not meek; like those in Acts x. 33. who faid we are all here prefent before God, to hear what is commanded of God.

Another branch of meekness, is a chearful and abfolute refignation to God's providence, in oppofition to fretfulness and murmuring against his appointments. God may allow the complaints of nature under our burdens and exercises; yet he expects we should check and fupprefs all complaints of him, every impeachment of his juftice, wifdom and goodness in his works. Wherefore the meek exercise themselves in a careful restraint and regulation of their paffions, reducing them within the bounds of reafon and religion, and are of a sweet, courteous and obliging carriage: the meek will not take offence haftily and without just reason, but be careful that they be not angry without a caufe.

Neither