2. "To consider this grace a little more particularly, it may be observed, 1. That humility does not oblige a
HUMILITY
404
HUNGARY
man to wrong the truth or himself by entertaming a meaner or worse opinion of liimself than he deserves. 2. Nor does it obUge a man, right or wrong, to give everybody else the preference to himself. A wise man cannot believe himself inferior to the ignorant multi- tude, nor the virtuous man that he is not so good as those whose lives are vicious. 3. Nor does it oblige a man to treat himself with contempt in his words or ac- tions : it looks more like affectation than humiUty when a man says such things in his own dispraise as others know, or he himself believes, to be false ; and it is plain also that this is often done merely as a bait to catch the praises of others. Humility consists, 1. In not at- tributing to ourselves any excellence or good which we have not. 2. In not overrating anything we do. 3. In not taking an immoderate delight in ourselves. 4. In not assuming more of the praise of a quality or action than belongs to us. 5. In an inward sense of our many imperfections and sins. G. In ascribing all we have and are to the grace of God. True humility will express itself, 1. By the modesty of our appearance ; the hum- ble man will consider his age, abilities, character, func- tion, etc., and act accordingly; 2. By the modesty of our pursuits : we shall not aim at anything above our strength, but prefer a good to a great name. 3. It will express itself by the modesty of our conversation and behavior : we shall not be loquacious, obstinate, forsvard, envious, discontented, or ambitious. The advantages of humility are numerous: 1. It is well-pleasing to God (1 Pet. iii, 4). 2. It has great influence on us in the performance of all other duties, praying, hearing, con- verse, etc. 3. It indicates that more grace shall be given (James iv, 6 ; Psa. xxv, 9). 4. It preserves the soul in great tranquillity and contentment (Psa. Ixix, 32, 33). 5. It makes us patient and resigned under af- flictions (Job i, 22). 6. It enables us to exercise mod- eration in everything. To obtain this excellent spirit, we should remember, 1. The example of Christ (Phil, ii, 6, 7, 8) ; 2. That heaven is a place of humility (Kev. v, 8) ; 3. That our sins are numerous, and deserve the greatest punishment (Lam. iii, 39) ; 4. That humility is the way to honor (Prov. xvi, 18) ; 5. That the great- est promises of good are made to the humble (Isa. Ivii, 15; lvi,2; 1 Pet.v,5; Psa. cxlvii, 6 ; Matt, v, 5)" (Buck, Theol. Did. s. v.). " It has been deemed a great para- dox in Christianity that it makes humility the avenue to glory. Yet what other avenue is there to wisdom, or even to knowledge ? AVould you pick up precious truths, you must bend down and look for them. Ev- erywhere the pearl of great price lies bedded in a shell which has no form or comeliness. It is so in physical science. Bacon has declared it, Xatura non nisi paren- do vincitur ; and the triumphs of science since his days have proved how willing Nature is to be conquered by those who will obey her. it is so in moral speculation. Wordsworth has told us the law of his own mind, the fulfilment of which has enabled him to reveal a new world of poetry : Wisdom is ofttimes neare)- when zee stoop t/um tchtn ice soar. That it is so likewise in re- ligion we are assured by those most comfortable words, Except ye, become as little children, ye sh(dl not enter into the kingdom of heaven. Moreover, the whole intercourse between man and man may be seen, if we look at it closel}', to be guided and regulated by the same per- vading principle ; and that it ought to be so is general- ly recognised, instinctively, at least, if not consciously. As I have often heard said by him, who, among all tlie persons I have conversed with to the edification of my miderstanding, had the keenest practical insight into human nature, and best knew the art of controlling and governing men, and winning them over to their good — the moment anybody is satisfied with himself, every- body else becomes dissatisfied with him; whenever a person thinks much of himself, all other people give over thinking about him. Thus it is not alone in the parable that he who takes the highest room is turned du-\vu Avith shame to the lowest, while he who sits
down in the lowest room is bid to go up higher." See Hare, Guesses at Truth, i, 242 ; Krehl, Ilandii:ijrterhuch des N. Test., s. v. Demuth ; Grove, Moral Philosophy, ii, 286 ; Whately, Dangers to Chiistian Faith, p. 38 ; Con- ybeare. Sermons, p. 141.
Humphrey, Lawrence, an English Protestant di- vine and philologian, was born at Newport - PagneU, Buckinghamshire, about 1527. He was educated at Cambridge, where he applied himself especially to the classics. After becoming fellow of Magdalen College, Oxford, and professor of Greek in the miiversity, he entered the Church. In 1555 he left England in con- sequence of the persecutions to which Protestants were subject, and remained a while in Zurich. After the death of queen Mary he returned home and resumed his professorship. lie became successively professor of theology at Queen's College in 15G0, president of IVIagdalen College, Oxford, in 1561, dean of Glouces- ter in 1570, and dean of Wmchester in 1580. He died February 1, 1589. He was a man of conciliator}^ man- ners, and of great piety and learning ; of great purity of character, moderate and conscientious, and to this he owed his last ])refermcnts. He was a good linguist, and a very skilful »..iitn.v( rtist. He wrote Epiistolu de Grcecis Uteris ei llnun , i h liiune et imitaiione (printed in the first part of Junius's Cornucojnce, Basle, 1558, fol.) : — De 7-eli(jionis conservatione et reformatione, deque I'ri- mafu Heffum (Basle, 1559, 8vo): — Ohadias Propiheta, llehraice et Latine, et Philo '■-De Jiidice," Gicece et La- tine, at the end of the preceding treatise : — Optimates, sive de nohilitate ejusque aniiqiia oiigine, natm-a, offtciis, disciplina (Basle, 1501, 8vo, with a Latin translation of Philo's treatise De Xobilitate) : — Joannis Juelli, episcojn Salishuriensis,Vita it Mors (London, 1573, A.to):—Jesu- itismi purs prima, sive praxis Romance curice contra respuUicas et princij^es (Lond. 1582, 8vo) : — Jesuitismi pars secunda, Pui-itano Papismi seu doctrince Jesuiticm aliquot rationibus ab Edm. Camjiiano comprehensce et a Jo/umne Din-ceo defense Confuiatio (London, 1584, Svo), etc. See Wood, il ?AewfB Oxonienses (vol. i) ; Chalmers, Gen. Biog. Dictionary ; Chauffepie, Diet. Hist. ; Hoefer,' Noitv. Biog. Generate, xxv, 543; Allibone, Diet, of Au- thors, i, 918; Neal, History of the Puritans (see Index) : Hook, Eccles. Biography, vi, 207 sq. (J. N. P.)