ther to enjoyn what might be hurtful for us, or to forbid what might be beneficial to us; for it was his free and immenfe ove that gave us at firft our Being, and therefore certainly can never envy us any thing that might be good or convenient for that Being, which he at firft freely gave, and still freely continues to us. 2. Faith fhews us the Vanity and lowness of fuch Defires, reminds us that when death comes, all these Objects will be utterly infignificant, that they are tranfient, uncertain Objects, fuch as are not only fitted barely for the meridian of this life, but such as oftentimes take wings and fly away from us before we leave them, fuch as their very enjoyment fatisfie not, but inftead of fatisfaction are oftentimes vexations and thorns to afflict us 3. Faith presents us with better things, more fafe to be defired, more eafily to be obtained, more fecurely to be kept; namely, our peace with God, and the firm and found affurance of everlafting happiness. 4. Faith prefents us with an affurance of the Divine particular Providence which gives and takes away, and grants or denies the things upon which our defires are thus fixed, and therefore renders our immoderate cares and thoughtfulness for the business of this Life, either needlefs or vain. Heavenly Father knoweth that you have need of all these things, commands us to caft our care upon him, for he careth for us that knows what is fitteft for us; if abundance, he is able to fupply us without torturing our felves with care or follicitoufnefs; if the contrary, either we covet in vain, and our endeavours fhall be disappointed, or at least they fhall be given, but a curfe and vexation with them, given us in anger, given us to our hurt; and the fame may be faid in all points in relation to ambition and defire of Honours or Powers. 2. Again, in relation to Malice. or Envy againft the profperity of others, Faith fhews us how vain and foolish a thing it is, and the rather, because the⚫ wife and great God is the difpencer of all things, hath the abfolute and unlimited propriety in them, difpofeth them according to his own good pleasure. What reason hath any Man to envy that difpofal which the God of Heaven makes? Again, 3. For Revenge, the great Lord of the World hath referved that as a branch of his own

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133 but think their own Will and Lufts must be the uncon troulable rule of all their actions. So again for Wars, there is rarely any War between Princes or States, but either of both fides, or at leaft of one fide, Pride and defire of Domination is the true root and cause of it, though it be gilded over oftentimes with other Pretences. Again, for the most part, the Difputes among perfons of Learning, or pretending to it, arife from the Luft of Pride contending for a Sovereignty in Wit, or Learning, impatient of contradiction, eager and implacable, contefting for reputation, victory, and the maintaining of what they have once afferted, and fcorning the leaft retraction. So that many times, upon petty, inconfiderable, unuseful, inevident trifles, men are as hotly engaged, as if Heaven were at ftake upon it: And from hence many times come Herefies, when Men pretending to greatnefs of Wit and Learning; but in truth of haughty and ungovernable Spirits, either upon the fcore of vain-glory and reputation, or upon fome conceived affront or neglect from the Orthodox, fet up for themselves, draw parties to them, and begin a Scheme of Religion of their own devifing. From the fame Root comes Envy, Ambition, Detraction from others, because they think all preferment due to their own worth, and that any good that happens to others, is a kind of derogation from themselves; afpiring thoughts, and parties endeavouring to crufh and ruine ail that ftand in their way to that mark of grandeur that they aim at. And the like inftances might be given almoft of all those turbulent Lufts and Paffions amongst Men, that break out to the common disturbance of mankind and all humane Societies.

And therefore certainly, whatever vertue, or temper, or habit (or whatsoever elfe we fhall call it there is, that cures this mad, and unruly, and exorbitant luft of Pride amongft. Men, muft needs be one of the most benevolent, and ufeful, and advantageous things to Mankind and Humane Society; And this is that excellent virtue of Humility and Lowlinefs of Mind.

If this Virtue did obtain among all Men, it were not poffible

piness, that infinitely furpaffeth it. 4. By discovering our Duty in our walk through it, namely, of great moderation and vigilancy. 5. By prefenting unto us the example of the Captain of our Salvation, his deportment in it, and towards it. 6. By affuring us that we are but Stewards unto the great Lord of the Family of Heaven and Earth for fo much as we have of it, and that to him we must give an account of our Stewardship. 7. By affuring us that our great Lord and Master is a conftant obferver of all our deportment in it. 8. And that he will most certainly give a reward proportionable to the management of our Truft and Stewardship, viz. If done fincerely, faithfully, and obediently to our great Lord and Mafter, a reward of everlasting Happiness and Glory; but if done falfly finfully, and difobediently, then a reward of everlasting Lofs and Mifery.

2. As to the fecond kind of World, the Malignant World of evil Men and evil Angels; and therein firft in relation to the evil Counfels, and evil Examples, that folicit or tempt us to the breach of our Duty to God. The Methods whereby Faith overcometh this part of the Malignant World, are these. 1. It prefents unto us our Duty that we owe to God, and which we are bound indifpenfibly to obferve under the great penalty of lofs of our Happinefs. 2. It prefents us with the great advantage that we have in obeying God, above whatfoever advantage we can have in obeying or following the finful examples, counfels, or commands of this World; and the great excefs of our difadvantage in obeying or following the evil examples, or counfels of the World. And this makes him at a point with thefe Solicitations, peremptorily to conclude it is better to obey God than Man; and with Jo feph, How can I do this great wickedness, and fin against God? 3. It prefents Almighty God ftrictly oblerving our carriage in relation to thefe temptations. 4. It prefents us with the difpleasure and indignation of the fame God, in cafe we defert him, and follow the finful examples, or counfels of Men; and with the great favour, love, approbation, and reward of Almighty God, if we keep our Fi

delity and Duty to him. 5. It prefents us with the noble example of our bleffed Saviour. 6. It prefents us with the tranfcendent love of God in Chrift Jefus, who to redeem and refçue us from the mifery of our natural condition, and from the dominion of fin, and to make us a peculiar. people zealous of good Works, chofe to become a curfe and die for us, the greateft obligation of love and gratitude and duty imaginable: And then it leaves the Soul impartially to judge which is better of the two, and whether this malignant World can propound any thing that can be an equivalent motive to follow their commands or examples, or that can equal the love of our Saviour, the reward of eternal life, and the favour of the ever glorious God; all which must be denied and loft by a fmful compliance with evil counfels, commands, or examples of an evil World. It is true the World can perchance reward my compliance herein with honour, and applause, and favour, and riches or they can punish my neglects with reproach, and fcorn and lofs and poverty, and it may be with death: but what proportion do thefe bear to the favour and love of God, and eternal recompence of glory and endless happiness? The terms therefore of my obedienee to the loving and gracious God (to whom I owe my utmoft duty and obedience, though there were no reward attending it) do infinitely out-bid, and outweigh whatfoever a finful World can either give or inflict. And fecondly, as to the other Part or Scene of this malignant World Perfecutions, Reproaches, Scorns, yea Death it felf, Faith prefents the Soul not only with the foregoing confiderations and that glorious promife, Be faithful unto Death, and I will give thee a Crown of life, but fome other confiderations that are peculiarly proper to this condition. viz 1. That it is this ftate, that our bleffed Saviour hath not only foretold, but hath annexed a special promise of bleffedness unto, Bloffed are they that are perfecuted for Righteousness fake, for theirs is the Kingdom of Heaven. 2 That there have gone before us a noble Cloud of Examples in all Ages, yea the Captain of our Salvation was thus made perfect by fuffering. 3. i hat though it is troublefome, it is but fhort, and ends with

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ble Man, and a general Refentment and Deteftation of the injury committed to the Humble Man, that receives the injury with fo much Humility, and bears it with fo much Patience; and thereby Pride and Oppreffion become the common objects of the general deteftation: And the generality of Mankind thereupon look 'upon them as Beasts of Prey, with hatred and abhorrence, and endeavour means to fecure themselves against it. 3. A third advantage is this, That though oftentimes humble and good Men are exposed to the injuries of the Proud, Violent, and Infolent, yet they are a kind of ferment or leven in the places where they live, and by the fecret influence of their Virtues, the commendableness of their Converfation, and the fecret intereft that Virtue hath in the Soul, not only of good, but even of the worst of Men it doth work upon Mankind, affimilates them in fome measure to it felf, and makes others good and humble, by a kind of fecret Magnetifm that that Virtue hath upon the Minds of Men; and the more fuch are in number in the World, he more effectual and operative their Example and Influence will be upon those with whom they converse.

2. As to the fecond, namely, the Damage and Detriment that the Humble Man receives in the World, upon the very account of his Humility. Ianfwer, First, that Detriment is abundantly recompenfed with the quiet and tranquility, and evennefs and compofednefs of his own mind: As a Man poffeffeth his own Soul by Patience, fo he doth by Humility, namely, the compofednefs, right temper, and due ftate of his own mind, which no proud, or violent, or impatient Man doth or can. But fecondly, It is moft certain, that though an Humble Man may upon the very fcore of his Humility and Meekness, receive à brush in the World; yet at the long run he gains advantage thereby, even in this prefent life. When I firft read the faying of our faviour, Matth. 5. Bleffed are the meek, for they shall inherit the Earth. I looked upon it as a meer Paradox, if applied to the comforts of this life; and therefore thought it must be meerly, and only intended of that New Heaven and new Earth wherein dwelleth Righteousness 2 Pet.