so that if we could once prevail upon our selves, frail and disobedient Creatures as we are, to live up to the height and perfection of those Rules, which are here prescribed and laid down, there could be nothing wanting to make us absolutely and compleatly happy, both in Body and Soul. For if we Survey this whole Discourse,
so that if we could once prevail upon our selves, frail and disobedient Creatures as we Are, to live up to the height and perfection of those Rules, which Are Here prescribed and laid down, there could be nothing wanting to make us absolutely and completely happy, both in Body and Soul. For if we Survey this Whole Discourse,
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therefore I shall content my self at present, without launching out into so large a Field, where every new Fruit and Flower will afford us a plentiful Entertainment by it self;
Therefore I shall content my self At present, without launching out into so large a Field, where every new Fruit and Flower will afford us a plentiful Entertainment by it self;
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Humility, that Vertue which we so much want, Humility the Queen of Heaven and Earth, the fair and Majestick Sovereign of all Christian Graces, to which the first Beatitude was deservedly vouchsafed, to which as being the Corner-stone of Wisdom, the Bottom and Foundation of all other Virtuous and Goodly dispositions of Mind, the promise of both Worlds is annex't as it's reward, Blessed are the Poor in Spirit, saith our Saviour, for theirs is the Kingdom of Heaven;
Humility, that Virtue which we so much want, Humility the Queen of Heaven and Earth, the fair and Majestic Sovereign of all Christian Graces, to which the First Beatitude was deservedly vouchsafed, to which as being the Cornerstone of Wisdom, the Bottom and Foundation of all other Virtuous and Goodly dispositions of Mind, the promise of both World's is annexed as it's reward, Blessed Are the Poor in Spirit, Says our Saviour, for theirs is the Kingdom of Heaven;
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It consists in having a sober and modest Opinion of our selves, and in this it is opposed to that Arrogant and Swelling Humor which is a manifest detraction from all those Vertues or Excellencies whatsoever they be, which it pretends to vaunt it self upon.
It consists in having a Sobrium and modest Opinion of our selves, and in this it is opposed to that Arrogant and Swelling Humour which is a manifest detraction from all those Virtues or Excellencies whatsoever they be, which it pretends to vaunt it self upon.
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and it hath this peculiar Excellency in it, that it throws a Veil which no Man will be forward or desirous to uncover, over all the Frailties, Infirmities,
and it hath this peculiar Excellency in it, that it throws a Veil which no Man will be forward or desirous to uncover, over all the Frailties, Infirmities,
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or Imperfections of Men, and to all their Accomplishments, Endowments, and Perfections, it gives an additional Brightness and Lustre, it makes them appear more Shining,
or Imperfections of Men, and to all their Accomplishments, Endowments, and Perfections, it gives an additional Brightness and Lustre, it makes them appear more Shining,
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and thus it is true likewise in the course of Nature, as well as in that of Providence, that God resisteth the Proud, but giveth Grace to the Humble, that is, that Pride is a natural Obstruction to it self,
and thus it is true likewise in the course of Nature, as well as in that of Providence, that God Resisteth the Proud, but gives Grace to the Humble, that is, that Pride is a natural Obstruction to it self,
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Humility is such a disposition of Mind, whose very Nature consists in a certain pleasant Calmness and Serenity of Spirit, which is the best fitted to enjoy it felf, without which no Moral Vertue or Christian Grace can have it's perfect work in our Hearts,
Humility is such a disposition of Mind, whose very Nature consists in a certain pleasant Calmness and Serenity of Spirit, which is the best fitted to enjoy it felf, without which no Moral Virtue or Christian Grace can have it's perfect work in our Hearts,
and to bring us to a Flourishing and Prosperous condition, so it makes that Prosperity safe and unenvy'd, it carries along with it the good Wishes and Prayers of all we converse with,
and to bring us to a Flourishing and Prosperous condition, so it makes that Prosperity safe and unenvied, it carries along with it the good Wishes and Prayers of all we converse with,
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But on the contrary, if instead of this, instead of enjoying Meekness and Poverty of Spirit, which is indeed the only true Greatness and Magnanimity of it;
But on the contrary, if instead of this, instead of enjoying Meekness and Poverty of Spirit, which is indeed the only true Greatness and Magnanimity of it;
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our Saviour had taught his Disciples after another manner, be ye Insolent and Proud, be ye Haughty and Assuming, Arrogant and Overweening, Vaunters of your selves, and Despisers of others; I need not say what Horrid, what Dismal, what Deplorable Effects the universal practice of such a Doctrin as this would have brought upon the World;
our Saviour had taught his Disciples After Another manner, be you Insolent and Proud, be you Haughty and Assuming, Arrogant and Overweening, Vaunters of your selves, and Despisers of Others; I need not say what Horrid, what Dismal, what Deplorable Effects the universal practice of such a Doctrine as this would have brought upon the World;
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it would have Unhinged the whole Frame and Order of things, and turned the World again into a Chaos more confused than that out of which by the kind and harmonious disposition of the Divine Nature it was at first produced;
it would have Unhinged the Whole Frame and Order of things, and turned the World again into a Chaos more confused than that out of which by the kind and harmonious disposition of the Divine Nature it was At First produced;
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for they that are thus affected shall Inherit the Earth, it would have been a plain sign, he did not understand the natural consequence of his own Doctrin, which can have no other possible issue or result where it is universally practiced,
for they that Are thus affected shall Inherit the Earth, it would have been a plain Signen, he did not understand the natural consequence of his own Doctrine, which can have no other possible issue or result where it is universally practiced,
or had prescribed it, as a preparative to the enjoyment of it, we must either have concluded him to have been the vilest of Impostors, instead of being as he is, the Saviour of the World,
or had prescribed it, as a preparative to the enjoyment of it, we must either have concluded him to have been the Vilest of Impostors, instead of being as he is, the Saviour of the World,
for Heaven at this rate would have been so far from being worth accepting, being an Eternal State of mutual Pride, Animosity and Contention, that but to think of coming thither, would be a degree of Damnation,
for Heaven At this rate would have been so Far from being worth accepting, being an Eternal State of mutual Pride, Animosity and Contention, that but to think of coming thither, would be a degree of Damnation,
or else it cannot be an happy State, a State of mutual Benevolence and Goodwill, it consists in an Eternal Friendship, which cannot be supposed in so great equality of Happiness and Glory,
or Else it cannot be an happy State, a State of mutual Benevolence and Goodwill, it consists in an Eternal Friendship, which cannot be supposed in so great equality of Happiness and Glory,
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and in so great and universal longing after closer and more intimate Communion with God, such breathing and contention after the enjoyment of him, without a mutual yielding and condescention;
and in so great and universal longing After closer and more intimate Communion with God, such breathing and contention After the enjoyment of him, without a mutual yielding and condescension;
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it is founded in an humble and modest Opinion of themselves, in a kind and charitable disposition towards their Neighbors, the Partners and fellowpartakers of the same Light and Immortality with themselves, in a perfect resignation to the Divine Will,
it is founded in an humble and modest Opinion of themselves, in a kind and charitable disposition towards their Neighbours, the Partners and fellowpartakers of the same Light and Immortality with themselves, in a perfect resignation to the Divine Will,
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and our Saviour by making such habits and dispositions of Mind, to be the indispensible conditions of being his Disciples, by placing all the instances of Obedience in such things as are so manifestly for the comfort and support of Humane Life;
and our Saviour by making such habits and dispositions of Mind, to be the indispensible conditions of being his Disciples, by placing all the instances of obedience in such things as Are so manifestly for the Comfort and support of Humane Life;
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and the unquestionable Authority of his Mission from above, than any the greatest of his Miracles, without so useful and so highly reasonable a Doctrine could have afforded.
and the unquestionable authority of his Mission from above, than any the greatest of his Miracles, without so useful and so highly reasonable a Doctrine could have afforded.
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but upon second Thoughts I recall my self, it is not so much the Foundation of Vertue as the Complexion of it, it comprehends all Vertue and Wisdom within it self.
but upon second Thoughts I Recall my self, it is not so much the Foundation of Virtue as the Complexion of it, it comprehends all Virtue and Wisdom within it self.
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For Vertue is nothing else but practical Wisdom, and Humility is Patience, Humility is Temperance, Humility is Justice, Humility is Chastity, Humility is Prudence, Humility is Obedience, Humility is Charity, Humility is Brotherlykindness, putting on several Appearances and Shapes that have a disagreeing likeness to each other,
For Virtue is nothing Else but practical Wisdom, and Humility is Patience, Humility is Temperance, Humility is justice, Humility is Chastity, Humility is Prudence, Humility is obedience, Humility is Charity, Humility is Brotherly kindness, putting on several Appearances and Shapes that have a disagreeing likeness to each other,
like Brothers and Sisters, or the nearest Kindred of the same House and Line, that have a resemblance and a difference at the same time. — Facies non omnibus una;
like Brother's and Sisters, or the nearest Kindred of the same House and Line, that have a resemblance and a difference At the same time. — Fancies non omnibus una;
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even in those Actions that have a vertuous Appearance, I say, all these are founded, where ever they are exercised upon inducements of Reason, which are the only things that constitute the Essence of Vertue in any particular instance that can happen;
even in those Actions that have a virtuous Appearance, I say, all these Are founded, where ever they Are exercised upon inducements of Reason, which Are the only things that constitute the Essence of Virtue in any particular instance that can happen;
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the former of which is manifestly the case of Chastity, Temperance and Patience, the latter more remotely of Charity, Brotherly-kindness and Prudence, without which a Society cannot so well subsist;
the former of which is manifestly the case of Chastity, Temperance and Patience, the latter more remotely of Charity, Brotherly kindness and Prudence, without which a Society cannot so well subsist;
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it is the natural and the politic Archaeus that makes and governs the Vital Spirits of Action, that sweetens and pacifies the disagreeing Humors both of the natural and the civil Body;
it is the natural and the politic Archaeus that makes and governs the Vital Spirits of Actium, that sweetens and pacifies the disagreeing Humours both of the natural and the civil Body;
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it is that Universal Remedy of Human Life, to which, when we mean it of any thing but this, none but very Empiricks and Mountebanks in Physick are so hardy to pretend;
it is that Universal Remedy of Human Life, to which, when we mean it of any thing but this, none but very Empirics and Mountebanks in Physic Are so hardy to pretend;
it is Milk and Honey purchas'd by sound Wisdom and comprehensive Judgment without Money and without Price, it is Health to the Navil and Marrow to the Bones, it is Corn, Wine and Oyl, with all their good effects of a strong Body, a shining Countenance, and a joyful Heart.
it is Milk and Honey purchased by found Wisdom and comprehensive Judgement without Money and without Price, it is Health to the naval and Marrow to the Bones, it is Corn, Wine and Oil, with all their good effects of a strong Body, a shining Countenance, and a joyful Heart.
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We have seen thy goings, O God, we have all seen how thou our God and King goest in the Sanctuary, the Singers go before, the Ministrels follow after, in the midst are the Damsels playing with the Timbrels:
We have seen thy goings, Oh God, we have all seen how thou our God and King goest in the Sanctuary, the Singers go before, the Minstrels follow After, in the midst Are the Damsels playing with the Timbrels:
Humility leads up the Dance of Vertue, and Charity concludes it, and in the midst are Peace and Mercy joining hands together, Righteousness, Tempeperance, Obedience, Patience, Magnanimity and Prudence, Inviting, Kissing and Embracing each other.
Humility leads up the Dance of Virtue, and Charity concludes it, and in the midst Are Peace and Mercy joining hands together, Righteousness, Tempeperance, obedience, Patience, Magnanimity and Prudence, Inviting, Kissing and Embracing each other.
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whereunto shall I liken thy divine Perfection? or with what comparison shall I compare thee? Humility how lovely? how amiable art thou? thou art fairer than the Children of Men, ruddy, fresh and beautiful as the Morning Sky, All thy Garments smell of Myrrh, Aloes and Cassia;
whereunto shall I liken thy divine Perfection? or with what comparison shall I compare thee? Humility how lovely? how amiable art thou? thou art Fairer than the Children of Men, ruddy, fresh and beautiful as the Morning Sky, All thy Garments smell of Myrrh, Aloes and Cassia;
and finding it self surrounded by such a Magnificent Scene, contrived after so useful and so excellent a manner, adorn'd and variegated with such an infinity of beautiful and surprizing Objects, to be enquiring into the contexture of the Work it self,
and finding it self surrounded by such a Magnificent Scene, contrived After so useful and so excellent a manner, adorned and variegated with such an infinity of beautiful and surprising Objects, to be inquiring into the contexture of the Work it self,
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and into the maker of it, and from it self to ascend higher in the Scale of Causes, to the Original and Fountain of its Being, which is that which we use to call by the name of God, in which as being the first, the most eminent and most transcendent Cause, it discerns so much Excellence,
and into the maker of it, and from it self to ascend higher in the Scale of Causes, to the Original and Fountain of its Being, which is that which we use to call by the name of God, in which as being the First, the most eminent and most transcendent Cause, it discerns so much Excellence,
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so vast, unbounded and unlimited Perfection, that though there be enough and to spare of other things, that may be sufficient to abase and humble wise Men,
so vast, unbounded and unlimited Perfection, that though there be enough and to spare of other things, that may be sufficient to abase and humble wise Men,
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as the narrowness of our knowledge when it is the most improved, the dulness and inactivity of our Minds when they are the most attentive and erect, the scantiness of our Memories when they are the most comprehensive, the shortness of our Lives at the utmost extremity of that which we call Old Age, the craziness of those Bodies which we carry about us when they are at the strongest, the Diseases and casualties to which they are exposed, the uncertainty of our Fortunes when they are at the highest, the satiating nature and quality of our Enjoyments when they continue firm and constant to us,
as the narrowness of our knowledge when it is the most improved, the dullness and inactivity of our Minds when they Are the most attentive and erect, the scantiness of our Memories when they Are the most comprehensive, the shortness of our Lives At the utmost extremity of that which we call Old Age, the craziness of those Bodies which we carry about us when they Are At the Strongest, the Diseases and casualties to which they Are exposed, the uncertainty of our Fortune's when they Are At the highest, the satiating nature and quality of our Enjoyments when they continue firm and constant to us,
as we before experiment would have wish'd and pray'd they might be, the fickleness of Friendship, the mutability of Interest, the decays of Youth and Beauty, the dependency and obnoxiousness of all Earthly Things;
as we before experiment would have wished and prayed they might be, the fickleness of Friendship, the mutability of Interest, the decays of Youth and Beauty, the dependency and obnoxiousness of all Earthly Things;
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yet these are but small diminutions of our selves, they create but a low degree of Humility and Abhorrence in us, in comparison of what unavoidably results from the consideration of God and his infinite Perfection, his immense Power, his incomprehensible Wisdom, his never failing Goodness, his impartial and unbiass'd Justice, his manifest and yet mysterious Omnipresence;
yet these Are but small diminutions of our selves, they create but a low degree of Humility and Abhorrence in us, in comparison of what avoidable results from the consideration of God and his infinite Perfection, his immense Power, his incomprehensible Wisdom, his never failing goodness, his impartial and unbiased justice, his manifest and yet mysterious Omnipresence;
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then we loath and abhor our selves in Dust and Ashes, we are fill'd with a fastidious Aversion and Dislike, we vanish away in Smoak, we shrink and shrivel into nothing, we are not so much as a drop to the Atlantique, as an Atome to the Body of the Sun,
then we loath and abhor our selves in Dust and Ashes, we Are filled with a fastidious Aversion and Dislike, we vanish away in Smoke, we shrink and shrivel into nothing, we Are not so much as a drop to the Atlantic, as an Atom to the Body of the Sun,
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and when we consider the Heavens, the work of his Fingers, the Moon and the Stars which he hath ordained, it is natural for us to cry out with the Royal Poet, who in this was not guilty of Poetique Licence, Lord, what is Man that thou art mindful of him,
and when we Consider the Heavens, the work of his Fingers, the Moon and the Stars which he hath ordained, it is natural for us to cry out with the Royal Poet, who in this was not guilty of Poetic Licence, Lord, what is Man that thou art mindful of him,
We may consider this Universe under the notion of an inverted Pyramid, of which the humble Man is the terminating Point and the divine Perfections, are the inverted Basis, and the Lines that are drawn between these two from the bottom to the top, grow still more wide and distant from each other,
We may Consider this Universe under the notion of an inverted Pyramid, of which the humble Man is the terminating Point and the divine Perfections, Are the inverted Basis, and the Lines that Are drawn between these two from the bottom to the top, grow still more wide and distant from each other,
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and from himself they ascend upward thorough all the several Orders of created Beings, till he comes to the great Source and Original of all things, wherein all their several Beauties and Perfections are transcendently contained,
and from himself they ascend upward through all the several Order of created Beings, till he comes to the great Source and Original of all things, wherein all their several Beauty's and Perfections Are transcendently contained,
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And still the more he Contemplates, the Wiser he grows, and the more he Despiseth himself in comparison of that Excellence he converses with, the nigher he approaches in perfection to it.
And still the more he Contemplates, the Wiser he grows, and the more he Despises himself in comparison of that Excellence he converses with, the nigher he Approaches in perfection to it.
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so that it is exactly true of the Proud, Haughty and Assuming Man, what David saith in general of the Wicked, that he hath not God in all his thoughts, and that though Pride and Ignorance be not convertible terms,
so that it is exactly true of the Proud, Haughty and Assuming Man, what David Says in general of the Wicked, that he hath not God in all his thoughts, and that though Pride and Ignorance be not convertible terms,
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for a Man may be Ignorant that is not Proud, yet Pride is certainly nothing else but an effect of Ignorance, of want of Consideration, want of Skill and Judgment in the true Rate and Value of things.
for a Man may be Ignorant that is not Proud, yet Pride is Certainly nothing Else but an Effect of Ignorance, of want of Consideration, want of Skill and Judgement in the true Rate and Valve of things.
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and yet Humbleth himself to behold the things that are in Heaven and Earth? Not that God who is the First mover and the only Supream and Self-existent Nature, can in propriety be said to be an Humble or an Abject being,
and yet Humbleth himself to behold the things that Are in Heaven and Earth? Not that God who is the First mover and the only Supreme and Self-existent Nature, can in propriety be said to be an Humble or an Abject being,
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but that he is invested in a most eminent manner, with all those gentle inclinations to Pity and Compassion, which are the Natural consequents of Humility among Men, he is kind and gracious, slow to anger and easie to be entreated, and his Mercy is over all his works, his Power is allay'd and tempered by his Goodness, and his Justice is blended by his Mercy, and his great Mind is thoughtful with the Cares of the Universe, which is his perpetual Charge, and a Charge which cannot be managed by an Affected and Proud, which is a disturbance to it self,
but that he is invested in a most eminent manner, with all those gentle inclinations to Pity and Compassion, which Are the Natural consequents of Humility among Men, he is kind and gracious, slow to anger and easy to be entreated, and his Mercy is over all his works, his Power is allayed and tempered by his goodness, and his justice is blended by his Mercy, and his great Mind is thoughtful with the Cares of the Universe, which is his perpetual Charge, and a Charge which cannot be managed by an Affected and Proud, which is a disturbance to it self,
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and would hinder the due administration of so vast a Government, but by a Sedate, Quiet and Serene Mind, which is not more requisite to the Government of the World,
and would hinder the due administration of so vast a Government, but by a Sedate, Quiet and Serene Mind, which is not more requisite to the Government of the World,
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as he certainly is, as being the cause of all things, and containing all Created Perfection within himself, must in the First place be supposed to be necessarily Existent,
as he Certainly is, as being the cause of all things, and containing all Created Perfection within himself, must in the First place be supposed to be necessarily Existent,
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because it is true of him, what the inspired writer to the Hebrews tells us of Melchizedek, that he is, without Father, without Mother, without Descent or Genealogy, he hath neither Beginning of Days,
Because it is true of him, what the inspired writer to the Hebrews tells us of Melchizedek, that he is, without Father, without Mother, without Descent or Genealogy, he hath neither Beginning of Days,
Secondly, All Pride and Arrogance proceeding out of Ignorance, this cannot be competible to that perfect Nature which is acknowledged to be infinitely Wise.
Secondly, All Pride and Arrogance proceeding out of Ignorance, this cannot be competible to that perfect Nature which is acknowledged to be infinitely Wise.
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and when we reflect either upon Beasts or Flies, upon Creatures of no understanding, or Creatures of no moment, we disdain to come into the comparison with them,
and when we reflect either upon Beasts or Flies, upon Creatures of no understanding, or Creatures of no moment, we disdain to come into the comparison with them,
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and there being nothing in them which is not in himself, the •manations of whose Power and Goodness they are, he cannot certainly be capable of such a passion as this, upon any account of equality or Emulation,
and there being nothing in them which is not in himself, the •manations of whose Power and goodness they Are, he cannot Certainly be capable of such a passion as this, upon any account of equality or Emulation,
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and they have an Air of Complaisance and Humility, in the middest of that Fortune which an upstart cannot bear without contemning and trampling upon others,
and they have an Air of Complaisance and Humility, in the midst of that Fortune which an upstart cannot bear without contemning and trampling upon Others,
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and what becomes easie by Custom in the Gifts of Fortune, does so by Consideration in those of the Mind, they are not accompany'd in considering Men with a bloty and a puffy ▪ Humor,
and what becomes easy by Custom in the Gifts of Fortune, does so by Consideration in those of the Mind, they Are not accompanied in considering Men with a bloty and a puffy ▪ Humour,
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and therefore in God who was infinitely Perfect and Happy in himself from all Eternity, his Perfection was always so easie and familiar to him, that as he cannot think too well of himself,
and Therefore in God who was infinitely Perfect and Happy in himself from all Eternity, his Perfection was always so easy and familiar to him, that as he cannot think too well of himself,
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Neither is it any wonder to find in the Sermon on the Mount, that the Kingdom of Heaven is promised to the Poor in Spirit, when it appears to be so Godlike, and so Heavenly a disposition,
Neither is it any wonder to find in the Sermon on the Mount, that the Kingdom of Heaven is promised to the Poor in Spirit, when it appears to be so Godlike, and so Heavenly a disposition,
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for that which we call Humility in Men, is almost the same constitution of Mind, to which the happyness of the Divinity it self is owing, that is, the Equability, Ingenuity, and Quietness of his Nature.
for that which we call Humility in Men, is almost the same constitution of Mind, to which the happiness of the Divinity it self is owing, that is, the Equability, Ingenuity, and Quietness of his Nature.
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but 'tis his Goodness only that excites our Love, that enflames and stimulates our Zeal, that harmonizes and sweetens our Devotion, that takes our Harps design from off the Willowes in the middest of all these Melancholy thoughts,
but it's his goodness only that excites our Love, that enflames and stimulates our Zeal, that harmonizes and sweetens our Devotion, that Takes our Harps Design from off the Willows in the midst of all these Melancholy thoughts,
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but when we discover a stroke of Goodness, a Pity in the middest of Punishment, a sense and sympathy of Humane Frailty, in the middest of the Severities they inflict upon us, we do not say then as Jacob did to Simeon and Levi, Cursed be their Anger, for it was fierce;
but when we discover a stroke of goodness, a Pity in the midst of Punishment, a sense and Sympathy of Humane Frailty, in the midst of the Severities they inflict upon us, we do not say then as Jacob did to Simeon and Levi, Cursed be their Anger, for it was fierce;
so it recommends their Subjects back again to them, and returns with new Charters, new Priviledges, new and encreast influences of Divine Favor, and of Royal Goodness.
so it recommends their Subject's back again to them, and returns with new Charters, new Privileges, new and increased influences of Divine Favour, and of Royal goodness.
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and in equal Place and Dignity in the State, and if the temper of the one be Humble, Affable and Kind, that of the other Severe, Morose, Implacable, Proud and Haughty, that the one of these shall be Reverenc'd and Esteem'd, the other Despised by some, and Hated by all;
and in equal Place and Dignity in the State, and if the temper of the one be Humble, Affable and Kind, that of the other Severe, Morose, Implacable, Proud and Haughty, that the one of these shall be Reverenced and Esteemed, the other Despised by Some, and Hated by all;
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tho' in an equality of Substance, of Land and Money, of Goods and Chattels, of Birth and Fortune, that still, he that hath the greater Authority, is in truth and reality the Richer Man,
though in an equality of Substance, of Land and Money, of Goods and Chattels, of Birth and Fortune, that still, he that hath the greater authority, is in truth and reality the Richer Man,
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And as in the case of Riches, so also in that of Learning or Knowledge; if we suppose two Men equally learned, equally knowing, with this diversity of temper between them, the consequence of this will be, in a mutual excellence on both sides, that the one shall be admir'd and prais'd, respected and lov'd, follow'd,
And as in the case of Riches, so also in that of Learning or Knowledge; if we suppose two Men equally learned, equally knowing, with this diversity of temper between them, the consequence of this will be, in a mutual excellence on both sides, that the one shall be admired and praised, respected and loved, followed,
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for Men had rather be Ignorant, than be Magisterially taught, or be imposed upon even by Truth it self, commanding a Reverence, not for it's own sake, by gentle and insinuating perswasion,
for Men had rather be Ignorant, than be Magisterially taught, or be imposed upon even by Truth it self, commanding a reverence, not for it's own sake, by gentle and insinuating persuasion,
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But I speak this only upon supposition, that there can be such a thing as a very Proud and a very knowing person, at the same time, a thing which I can very hardly induce my self to believe;
But I speak this only upon supposition, that there can be such a thing as a very Proud and a very knowing person, At the same time, a thing which I can very hardly induce my self to believe;
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but in some sort of reality and truth. But Pride is impatient, and makes too great hast to be Wise, it takes up prejudices and will not forsake them, it disdains to be mistaken,
but in Some sort of reality and truth. But Pride is impatient, and makes too great haste to be Wise, it Takes up prejudices and will not forsake them, it disdains to be mistaken,
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it Vaunts and Magnifies it self as having run through the whole course of Truth, when it hath scarce performed the nearest Stage of that long, wearisome and laborious Journey,
it Vaunts and Magnifies it self as having run through the Whole course of Truth, when it hath scarce performed the nearest Stage of that long, wearisome and laborious Journey,
and that too with a very precipitant and hasty motion, for the Proverb holds good in enquiries after Truth, that the farthest way about is the nearest way home, and that a cool, humble, considerate, sober pace, will with the greatest speed,
and that too with a very precipitant and hasty motion, for the Proverb holds good in Enquiries After Truth, that the farthest Way about is the nearest Way home, and that a cool, humble, considerate, Sobrium pace, will with the greatest speed,
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in the late Famous and Ingenious Author of the Leviathan, I mean, who as appears by some of his Performances, was a Person qualifi'd by Nature for extraordinary things, had they not been unhappily prevented by the Pride and Haughtiness of his temper, he was got, it shou'd seem, into the Dogmatical Humor,
in the late Famous and Ingenious Author of the Leviathan, I mean, who as appears by Some of his Performances, was a Person qualified by Nature for extraordinary things, had they not been unhappily prevented by the Pride and Haughtiness of his temper, he was god, it should seem, into the Dogmatical Humour,
and was impatient of Contradiction from others, though full of the Spirit of Contradiction himself, •e was resolved to be the Founder of a new Sect that should be called after his Name,
and was impatient of Contradiction from Others, though full of the Spirit of Contradiction himself, •e was resolved to be the Founder of a new Sect that should be called After his Name,
as there are but too many of his Disciples to be met with, and he would needs be the Author and Inventer of new Notions and of new Hypotheses, whither the Nature of things would bear them or no;
as there Are but too many of his Disciples to be met with, and he would needs be the Author and Inventer of new Notions and of new Hypotheses, whither the Nature of things would bear them or not;
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he could not discover, the existence of a God, neither did he take the consideration of him into the System of his Politics, by which the main Pillar of Obligation was destroyed;
he could not discover, the existence of a God, neither did he take the consideration of him into the System of his Politics, by which the main Pillar of Obligation was destroyed;
and what a vast absurdity in Politics this Doctrin is, what Misery and Confusion it would introduce among Men, whereever it is heartily Believed and Practiced;
and what a vast absurdity in Politics this Doctrine is, what Misery and Confusion it would introduce among Men, wherever it is heartily Believed and Practiced;
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a blinder Man then Mr. Hobs himself, though •e was blind enough, may easily discern: In his Natural Philosophy he hath been Unanswerably confuted and exposed by several learned Men,
a blinder Man then Mr. Hobs himself, though •e was blind enough, may Easily discern: In his Natural Philosophy he hath been Unanswerably confuted and exposed by several learned Men,
and when he wrote his Book Contra Fastum Geometrarum, against the Pride and Loftyness of the Mathematicians, he discovered his own Pride and Ignorance together;
and when he wrote his Book Contra Fastum Geometrarum, against the Pride and Loftiness of the Mathematicians, he discovered his own Pride and Ignorance together;
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Humility is a sharp, inquisitive and discerning Vertue, and such as perswades the belief of what she teaches, by very strong Arguments, but by stronger temper;
Humility is a sharp, inquisitive and discerning Virtue, and such as persuades the belief of what she Teaches, by very strong Arguments, but by Stronger temper;
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and that she speaks her Mind with all imaginable frankness and sincerity, and with a desire to scatter Knowledg and Happyness together, which things of themselves without much use of Argument, are a very fair step to Conviction.
and that she speaks her Mind with all imaginable frankness and sincerity, and with a desire to scatter Knowledge and Happiness together, which things of themselves without much use of Argument, Are a very fair step to Conviction.
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But if she cannot bring all Men to be of a mind, or if her own Subjects, the Vassals and liege People of the humble Kingdom, which is I am afraid no larger than the Territory of some Indian Princes;
But if she cannot bring all Men to be of a mind, or if her own Subject's, the Vassals and liege People of the humble Kingdom, which is I am afraid no larger than the Territory of Some Indian Princes;
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neither indeed can have, the same Capacity, the same Strength and Vivacity of Wit and Judgment, the same Opportunities, the same Education, the same Apprehensions,
neither indeed can have, the same Capacity, the same Strength and Vivacity of Wit and Judgement, the same Opportunities, the same Education, the same Apprehensions,
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for Humility never complains before it is hurt, nay, Humility for the sake, and for the good of her Country, rather than make a broil and a disturbance in it, can suffer her self to be hurt without complaining;
for Humility never complains before it is hurt, nay, Humility for the sake, and for the good of her Country, rather than make a broil and a disturbance in it, can suffer her self to be hurt without complaining;
She neither pries into the Cabinets of Princes, nor censures the transactions of State, nor raises false Reports to create an ill Opinion of her Governors, in the People,
She neither pries into the Cabinets of Princes, nor censures the transactions of State, nor raises false Reports to create an ill Opinion of her Governors, in the People,
Humility resolves, let what will come to pass, to be quiet and submit, because she considers that the Hand of the King, is as the Finger of God, who doth whatsoever pleaseth him both in Heaven and Earth, by whom Kings Reign and Princes decree Justice.
Humility resolves, let what will come to pass, to be quiet and submit, Because she considers that the Hand of the King, is as the Finger of God, who does whatsoever Pleases him both in Heaven and Earth, by whom Kings Reign and Princes Decree justice.
Humility is a peaceable and resigning Vertue, and wherever she hath a Temple in any English Breast, there the King hath a Faithful and Obedient Subject.
Humility is a peaceable and resigning Virtue, and wherever she hath a Temple in any English Breast, there the King hath a Faithful and Obedient Subject.
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and who suffered so many indignities and reproaches from the worst of Men, who humbled himself even to the Death, the ignominious and painful Death of the Cross,
and who suffered so many indignities and Reproaches from the worst of Men, who humbled himself even to the Death, the ignominious and painful Death of the Cross,
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and thought their Victorious Messias was a coming, yet it was indeed no more then the Triumph of Humility, over the Scorn and Malice of his Enemies, it was but a Prologue to his approaching Crucifixion, which was in truth his last and greatest Conquest, wherein he Triumpht over Death and Hell;
and Thought their Victorious Messias was a coming, yet it was indeed no more then the Triumph of Humility, over the Scorn and Malice of his Enemies, it was but a Prologue to his approaching Crucifixion, which was in truth his last and greatest Conquest, wherein he Triumphed over Death and Hell;
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and so the Prophet Zachary, and out of him the Evangelist St. Matthew hath described the matter, Rejoyce greatly, O Daughter of Zion; shout, O Daughter of Jerusalem:
and so the Prophet Zachary, and out of him the Evangelist Saint Matthew hath described the matter, Rejoice greatly, Oh Daughter of Zion; shout, Oh Daughter of Jerusalem:
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and if so great an Example as this, the Example of God putting on human Shape, almost on purpose, that he might set a pattern of Obedience and Humility to us, will not encourage and recommend the Practice of it, I know not what will,
and if so great an Exampl as this, the Exampl of God putting on human Shape, almost on purpose, that he might Set a pattern of obedience and Humility to us, will not encourage and recommend the Practice of it, I know not what will,
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for I have nothing else to say, but that Humility is Humility, that is, that a Vertue so transcendently excellent and great, can be compared to nothing but it self. FINIS.
for I have nothing Else to say, but that Humility is Humility, that is, that a Virtue so transcendently excellent and great, can be compared to nothing but it self. FINIS.
