as Solomon obferves, cometh by Pride, Prov. 13. 10. deadens the force of Injuries, reconciles Differences, pacifies Refentments, throws a Bridle upon the neck of Ambition, and is the best Remedy against all Envy and Emulation in the World. And 'tis for this Reafon, according to St. Auftin, that Charity envies not, because, as it immediately follows, it is not puffed up. For he fuppofes the Apofile to fubjoin this latter Character of

De Sanità Virgi

nitate. Cap. 31.

Charity as the reafon of the former. De quâ cum dictum effet, Charitas non æmulatur, velut fi caufam quæreremus,unde fiat ut non æmuletur, continuo fubdidit, non inflatur.

19. But I muft not forget further to remark that Humility is an excellent Difpofition for Faith, which finds the eafieft Admission, and enjoys the most undisturb'd Poffeffion in an Humble Mind. How it inclines a Man to receive the Revelations of God, and particularly the Mifteries of Christianity, though it does not comprehend the manner, or reason, or poffibility of the Article. How it cafts down Imaginations, and every high thing that exalteth it felf against the Knowledge of God, or the Belief of what he reveals, and brings into Captivity every Thought to the Obedience of Chrift. But then if it thus difpofes and prepares the way for Faith, it must needs alfo have a general Influence upon all other

Vertues, and upon all good works, even upon the whole Body of Chriftian Life, which all depends upon the firm Belief of the Truths of Revelation. So that Humility will be found to be at the bottom of all Religion. And accordingly St. Bernard calls it, Fundamentum cuftofq; Virtutum, the Foundation and Guardian

In die Natalis

Dom. Serm 1.

of the Vertues. But then if its Influence be fo great upon Goodness, it must as much difpofe us for Happiness, and that's the last thing I fhall obferve for the Commendation of Humility, and to fhew what an excellent Vertue it is, that it qualifies us for Heaven, from whence the Proud Angels fell. And for this we have our Saviour's exprefs word, Bleffed are the poor in spirit, for theirs is the Kingdom of Heaven. Which for the greater Commendation of Humility is made the first of the Beatitudes.

20. I fhall not reckon among the Excellencies of Humility the great rarity of it, though that be commonly esteemed as an Excellency. I am rather forry that fo excellent a Vertue fhould be fo rare. As indeed I think this is to a very deplorable degree. We all call Christ Master, but where is the Man that learns of him, that learns of him the leffon of Humility? We content our felves in knowing that 'tis a good thing, in commending it when it comes in our way, and

in cenfuring the want of it in others; but

who endeavours to have it in himself? We allow it a place in our Morality, nay, even Magnify our Religion for teaching it, calling it a Vertue properly Christian.But we overlook it as much in our Fractice as the Heathen Philofophy did in its Morals. God grant us his Grace, that Christianity which is now fo well understood, may be better practiced than it is.

CHAP.

CHA P. V.

The Neceffity of Humility confidered.

I. Y Neceffity here I do not mean that which is Abfolute, whofe Oppofite includes a Contradiction, or which excludes all Contingency, as when a thing must abfolutely be, and cannot poffibly not be, or be otherwife. But I mean a Conditional Neceffity, or a Neceffity upon Suppofition, fuch as that of the Means in reference to that end which cannot be attained without it. For here, though fuch a means cannot be faid to be abfolutely Neceffary, but Contingent, because abfolutely fpeaking, I may refuse both the End and the Means too; yet fuppofing me to be pofitively and effectually determined upon fuch an End, it will be neceffary for me to will and use that Means, and that because without that Means there is no poffibility supposed of obtaining that End. ́And accordingly fuch means, however Abfolutely contingent, are in this sense, and as the Suppofition is now put, not improperly faid to be neceffary. For indeed it is a real degree of neceffity for one thing to follow upon the Pofition of another, though that other be not neceffary to be put. However, it is N 4

not

not so great a Neceflity as that which is Abfolute. But in this Senfe I know nothing but God and Eternal Truths that can be faid to be neceffary. All other things are I think Abfolutely fpeaking, but Contingent.

2. The Neceffity of a thing imports fomething more than the mere excellency of it. Every thing that (in the fenfe before defined) is Neceffary, is indeed Excellent, but every thing that is Excellent,is not as fuch Neceffary. Indeed the fame thing that is Excellent may also be neceffary (as in the prefent cafe) but not as fuch, or for that reason. And accordingly the Excellency of a thing does not infer the Neceffity of it. As for Instance, I may commend fuch a Medicine as an excellent Remedy to Cure fuch a Disease, and yet it may not be neceffary, fince 'tis poffible that the fame Disease may be Cured by another Medicine. But indeed if it cannot, then that Medicine is Neceffary as well as Excellent, and the more Excellent because Neceffary.

3. Now this is the Cafe as to Humility. It is not only an excellent Means for the procurement of all thofe good Ends, or to produce all thofe good, wholesome and defirable Effects, from its Serviceableness to which we have commended its Excellency in the foregoing Chapter, but is also neceffary to the Procurement or Production of

hem;