A SERMON PREACHED Before the QUEEN, AT WHITEHALL, On Wednesday, March 15. 1692/ 3.  
By CHARLES HICKMAN, D. D. Chaplain in Ordinary to Their Majesties.  
Published by Her Majesty's Special Command.  
LONDON: Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard, 1693.   

Dr. HICKMAN's SERMON Before the QUEEN, March 15. 1692/ 3.   

A SERMON Preached before the QUEEN.  PHIL. iv. 11. 
I have learned in whatsoever state I am, therewith to be content.  
THERE is nothing more apt to disturb our Minds, to interrupt our Happiness, or to have an ill effect upon our Religion; than too immoderate a concern for the outward Blessings, as we call them, of this World. And therefore there is no one point of Wisdom that is of a nearer importance to us, or of more Universal Use, than to know How to behave ourselves with Moderation in this respect. And that we may do so, is one of the principal Ends which the Church proposes in this Solemn time of Abstinence and Mortification: That by withdrawing ourselves from our usual Entertainments, and standing at a due distance from the World, we may discover the Vanity of those Riches which used to puff us up, and see all things in their true Dimensions and proper Colours.  
And here 'tis the great advantage of Christianity, nay, 'tis the peculiar happiness which we enjoy under the Gospel, that it affords us not only most excellent Precepts of this kind; but also it shows us those Precepts confirmed by most excellent Examples. A Heathen Philosopher may talk very Elegantly and Judiciously about despising of the World, and may prescribe us very useful Rules; but if ever we hope to reduce those Rules to Practice, it must be by the help of Religion: If we would find Men, who by their Lives, bear Witness to their Doctrines, and take care to make their Words good; we must look for them in the Acts and Monuments of the Church.  
No Man has taken more pains or showed more ingenuity in Teaching us the Art of Contentment than Seneca, that Learned Heathen. But then, He teaches us an Art which he never exercised himself: For all the while he was Writing in praise of Poverty, he was enjoying a great Estate, and endeavouring to make it greater. This looks like putting a trick upon the World, and driving them out of conceit with their riches, only that we may get them for ourselves: And therefore no Man speaks with authority in such a case, but He that speaks experimentally; who like our Saviour and his Apostles, having voluntarily relinquished a state of Plenty, and actually undergone a state of Want, can say with S. Paul in the words of my Text, Now I have learned in whatsoever state I am, therewith to be content.  
In which Words there are Three Things to be observed, 

I. That the state of Man in this World is apt to change.  
II. That we have great occasion for this Virtue of Contentment, in every change of our Estate.  
III. That This Contentment is a Virtue which comes not upon us by Nature, nor is entailed upon any particular Estate: But it must be learned, I have learned in whatsoever state I am, therewith to be content.    
Upon which Heads I must beg leave to speak briefly and plainly; and if the course of my Text leads us to some Melancholy Truths, some Mortifying Humbling Reflections, 'tis no more than the Season allows, and our circumstances require: and a seasonable Truth, I hope, needs no Apology.  
I. Of the First. The Profession which is here made by the Apostle in my Text, is grounded upon this Supposition, That our State is always liable to Change; and there is no certain establishment to be expected in this World. S. Paul himself, tho' he was a principal Favourite of Heaven, yet could not promise himself any settled Portion upon Earth: tho' his Portion was generally very bad, yet still he expected to find it worse, and in my Text prepared against it.  
And from hence we may learn, not to depend upon any possession of our own, not to be addicted to such or such a State, but to sit loose unto the World, and wear our Riches as we do our clothes, though they are never so convenient for us, yet we must change when the Season comes, and not let them grow so fast to our body, that it shall endanger our skin to pluck them off.  
This changeableness of our Fortune we are apt to complain of as one of the greatest unhappinesses of our Nature. But that is our mistake; for there is a very remarkable Providence of God in this variety of our affairs; it is not for his Diversion, but for our Good, that he pulleth down one, and setteth up another: Sometimes he exalts us, to encourage our Virtue; and sometimes he abases us, to quicken our Devotion: and accordingly as we stand affected to the things above, so he helps us forwards, either by enlarging, or lessening, our proportion of things below, and taketh care to accommodate our Fortunes to the exigences of our Religion.  
Some men's Religion thrives best in a barren Ground, others agree better with a richer Soil: Sometimes our Spirits require a Whip and Spur to make them go, and sometimes they want a Bit and Bridle to hold them in; and accordingly God, who is the wise disposer of all worldly Goods, either encourages us by Prosperity, or checks us by Distress.  
When our Temper is too heavy and sluggish, he helps it forward; when 'tis too forward and presumptuous, he holds it in; and 'tis this changeableness of our own minds that occasions all those changes of our Fortune. Were we but settled within ourselves, no doubt but our Estates would be so too; if our hearts were right towards God, no doubt but he would give us our hearts desire; if Temporal Prosperity were such a state as is most consistent with our Religion, and most likely to promote our spiritual good, no doubt but we all should prosper: For God himself takes a pleasure in the prosperity of his Servants, as much as they themselves.  
But because our corruptible hearts are apt to grow resty, and sensual, and supine, under this easy state of life, and to think the less of Heaven, the more we enjoy ourselves upon Earth; therefore God has laid us open to changes and chance, and made our Estates as unsteady and fickle as ourselves: By an unaccountable revolution he altars the face of our Affairs, and by a turn of the Wheel he shifts us from one extreme of Fortune to the other. One Man goes to Bed a Prince, and rises up a Beggar; another goes to Bed a Beggar, and rises up a Prince; and by the present circumstances of to day, we can make no certain judgement of to morrow.  
This is so notorious a Truth, that the bare mentioning of it is enough; and indeed, if this Truth were but as carefully applied, as 'tis universally confessed, there would be no need of mentioning it at all. But though all men talk of the inconstancy of the World, yet how few are there that lay it to their heart, or manage their lives accordingly!  
We know there is no hold to be laid on Fortune, no security to be found on Earth; and yet, in hopes to secure that little which we have, we are always labouring to purchase more: and so we grasp at more than we can compass, till by our Covetousness we lose it all.  
We dream of Riches and Pleasures, and a lasting establishment of our Estate; but we don't love to think of, and therefore we never dream of those sudden changes, to which we and our Estates are both exposed. We love to build Castles in the Air, and please ourselves with groundless Fancies, and conceive mighty hopes upon little or no Foundations; and though every day shows us grievous disappointments, and desperate falls of other men, yet we will not be forewarned ourselves.  
In a Word, Though every Man is sensible that his condition may quickly alter for the worse, yet when we are in prosperity we contract such habits of indulgence and sloth, and fullness of Bread, as must needs make us unhappy when the alteration comes: and therefore it was well advised of a Heathen, and very fit for a Christian's practice, That we should set apart some certain times for abstinence and retirement, and try what it is to live without the use of those Riches which we have, that we may know how to live without them when we have them not. And so I proceed to the  
Second Thing observable in my Text, That we have great occasion for this Virtue of Contentment in whatsoever state we are, whether it be a state of Prosperity or Distress.  
I doubt not but this Proposition will seem strange to the generality of Mankind, who are apt to think that there is no need of this Contentment in Prosperity, and no possibility of it in Distress: but upon a diligent impartial search into the nature of the Thing, we shall find the direct contrary of this to be true; That the rich Man, with his leave, stands in greatest need of this Art of Contentment, and yet the poor Man is most apt to learn it. But,  
1. I must show you what the true meaning of this Contentment is.  
'Tis a common Opinion in the World, That this contentedness of mind consists in being highly pleased and satisfied, and entertained with our present Lot, and thinking ourselves very happy in our condition; so happy, that we can now sit down in peace, and enjoy ourselves, and desire nothing better, nothing more: but this is a great mistake, and whosoever lies under it, shall never be contented while he lives.  
For all this World, if it were entirely at our command, is not able to afford us this kind of satisfaction; and whosoever lays a greater stress upon the World than it can bear, will find himself not only disappointed of his groundless hopes, but defeated also of that natural assistance which he might otherwise have expected from it.  
While we live in this World, we must expect, in whatever state we are, to find a mixture of Good and Evil: and therefore the true way to Contentment, is to bear them both with an indifference of Mind. But he that is apt to be overjoyed at the one, will always be over-troubled at the other. When the Scales are in motion, they will go up and down by turns; the only way to be quiet is to keep the Balance even, to live in an equal temper of mind, and moderate ourselves between the extremes of Passion; and that we may not be oppressed with Trouble, we must take care not to be at any time overcharged with Joy.  
This is the true temperate Climate in which every wise Man desires to live, but the extremities of Heat or Cold are alike uneasy to us, and we generally fall from one of these extremes to the other.  
Pleasure and Pain are like Light and Darkness, all places in the World have their equal share of them, first or last; only that place is best which has them in moderate proportions, and at convenient returns. But they who enjoy the longest Day in Summer, in the Winter will be troubled with the longest Night.  
Just so they, who make it their only business to be easy, and would have all things answer their expectation, and are bend upon having their own Will, must frequently find their expectations crossed; and then they prove the most uneasy Creatures in the World. They cannot bear any little Accident that thwarts their Designs, but are disquieted for very Trifles, and upon every disappointment, they rave as if they were undone.  
And This always comes of being fond of our own Ways, and proposing some mighty Happiness in the accomplishing of our Desires. This is a Childish Fancy rather than a Manly Prudence, and may more properly be called Humour than Content: At least, 'tis such a Contentment as God never intended for us.  
He has given us the good things of the Earth, only to stay our Stomaches, but not to fill or satisfy our Minds; Not that we should sit down in Peace, and feast ourselves with them as at a Banquet, but only use them for a Well, as the Psalmist says, while we pass through this vale of misery. He never intended this World for a place of Entertainment, for fear we should be tempted to set up our rest here, and give up all hopes, and all thoughts of Heaven.  
And therefore this Contentment which is recommended to us by the Apostle in my Text, does not signify that we should be fond of our station in the World, or delighted with it: If we can but bear with it, 'tis all that God requires; if we can but keep our Minds from being disquieted by those inconveniences, which daily and necessarily happen to us, 'tis all that need be done.  
'Tis but a negative Happiness at the best, that we be not interrupted in our affairs, nor disturbed in our Devotion, by too solicitous a concern either for the Good or the Evil of the World, but regard them both with an indifference of Mind, as things that may be endured either way, but do not deserve any tenderer consideration, nor to come any nearer to our Hearts.  
'Tis thus that we must maintain the dignity of our Soul, by keeping the World at a due distance from it: We must account of all earthly things as below us, and whether they ebb or flow, we must keep on our constant pace, and be no more diverted by them, than the Sun is interrupted in his course by the blowing of contrary Winds. This is the true Contentment, and for this we must be beholden not to our Fortune but to ourselves: 'tis a Virtue that must grow within us, and owes very little to any outward circumstances of our Estate. For  
1. If we are in a state of Prosperity: This state some think they could easily be contented with, but 'tis ' their ignorance that makes them think so. For this is a state that besides the fomenting of our Lusts, is very apt to raise turbulent Passions and mutinous Thoughts within us: to make us envious against our Superiors, as having outstripped us in our own Way; jealous of our Equals, as being the Rivals of our Fortune; and insolent to our Inferiors, as not being so great and happy, and Worthy as ourselves.  
If we are High, we desire to rise one step Higher yet; and when we have gained that point, we are as far from being Contented as before. As long as we find one step above us, we are never well till we get to the very Pinnacle of Fortune; and when we are there, we can't be well neither, because we have no higher to go.  
When we are there, we expect some glorious Prospects, some mighty Pleasures, or some vast Advantages from our Height; but alas, there is nothing of that to be found, nothing to make us any tolerable amends for the Pains and Trouble we have been at in climbing up so High. Nothing but more dangers, and more troubles still, and a giddiness of Head besides; and if we are Wise, we shall wish ourselves well down again.  
As long as there are other Men as Foolish and Ambitious as ourselves, they will never let us rise in quiet, at least they will not let us rest in Peace; they think all the while we are but mounting upon their Shoulders, and rising in their wrong, and who would stand the mark of one Man's Envy, another Man's Malice, and a third Man's Revenge? or who can ever rise so high, as to be above all their reach?  
Or if we could possibly be secure from the effects of their Envy, and Malice, and Revenge; yet we can never get above Reproach, their Tongues will reach us tho' they cannot hurt us with their Teeth. How Natural, and indeed for the most part, how reasonable is it for Men to say, Lo these are the ungodly, these prosper in the World! And who would thrust himself into such a station, where all good Men have reason to suspect him, and all bad Men are ready to pull him down?  
These are indeed Mortifying, Humbling Considerations; enough, one would think, to cure any Man's Ambition. But there are worse than these to come: For this love of Money brings such a temptation upon our Virtue, and lays such a bait before our Soul, as puts us in apparent danger of forfeiting the Love of God, and all our eternal interest.  
'Tis a dreadful saying of our Saviour, That 'tis easier for a Camel to pass through the eye of a needle, than for a rich man, a man that trusts in his riches, to enter into the kingdom of God. But 'tis very true, and the reason is very plain, the love of riches puts such a blind upon his understanding, that he cannot judge between right and wrong, but always determines in favour of his interest: and where the Idol prevails, neither God, nor Religion, nor common Reason can be heard.  
It takes away our consideration, makes us presume upon our quality, and allow ourselves in many unlawful injurious practices upon account of our being Rich, when God makes no such allowance for us. He considers not so much the Temptation which a rich Man lies under to Sin, as the obligations which he has laid upon him to Virtue and Gratitude.  
Tho' we may respect ourselves, yet God is no respecter of persons, or if there is any difference of regard which he shows to the several ranks of Men, his favour always inclines to the poorer sort. Who then would be ambitious of Prosperity? who would choose such a State, as is more subject to Temptations, and yet less capable of excuse?  
Nay, what is worst of all, it sets a Man above reproof, and gives his Vice a kind of a privilege not to be molested; and so not only exposes him to Sin, but takes away the proper and ordinary means of his Amendment.  
And now, upon a view of the whole Matter, the best that can be said, even of an honest Prosperity, and a well-gotten great Estate, is that it is such a State as may be endured, but does not deserve to be courted: And a Man had need of a double portion of Wisdom and Temper that can endure it; otherwise he will be apt to be carried away with a fond imagination of his own worth, and to grow so foolish, and insolent, and wicked, that he is not to be endured himself. Vt tu fortunam, sic nos te Celse feremus.  
And therefore 'tis a very proper expression in my Text, That a wise man may bring himself to such a pass, that he shall be contented to be Rich, but he will never be pleased with being so. If God does lay the burden upon him to be his Steward for the Poor, to distribute his blessings to those that want, to labour first to get an Estate, and then labour more to bestow it well, a good Man will patiently bear the persecution, and will be contented with it, but still he had rather be without it.  
But to keep a vast Estate only to look upon, with that frivolous pretence of providing for Posterity; or to spend a vast Estate, in stupid Entertainments, formal Gallantries, and senseless Noise, is what no wise Man would be contented with.  
And yet this is all which worldly men admire in prosperity, and if they can but have wherewithal to riot and domineer, and make a show, with such a state they think they could be content. If the Projector can but have enough to feed his Pride, his Luxury, or his Covetousness, he desires no more; but he little thinks that these are three such devouring Evils as never say, It is enough.  
And now, if we have duly considered the danger of Riches, and weighed the reasons why a wise Man will not be so mightily, so readily contented with Prosperity, we may well guests, what perhaps we did not think before, That a poor Man, who is free from all these dangers, has great reason to be content. And yet,  
2. Poverty itself, with all its privacy, security, and ease, has great need also of this virtue of Contentment. Not that the danger of this State is so much, but the vexation is commonly more. Tho' Fasting is better for our Health, yet 'tis not so apt to preserve our temper, as being full. Though a course of labour is more wholesome, yet withal, 'tis more troublesome than a State of ease.  
But these are not the troubles which make Poverty so uneasy to us, all the burdens which are laid upon our flesh, our spirit can bear well enough; the worst of it is, that Poverty is apt to break the Spirit of a Man, and to lay a great oppression upon his Soul, and Patience is as necessary a Virtue for the poor Man, as Contentment is for the Rich. And to prove this, one or two Instances will suffice. As,  
1. The poor Man has need of a great stock of Patience, to encounter that scorn, and derision, and contempt, which he meets with in the World. 'Twas this that made David in his troubles cry out, My Soul is filled with the scornful reproof of the proud. So full, that as he says in another place, Their reproach hath broken my heart. 'Twas this that made Job cry out in his Adversity, Have pity on me, O my Friends, for the hand of God hath touched me. But instead of pitying, there are Job's Comforters in the World, who love to persecute those whom God hath smitten, and vex those whom he hath wounded. Who make it their business to insult over a poor Man's calamity, and take a barbarous pleasure in adding to his afflictions.  
There is so much spite, and malignity, and venom in this Treatment, as the Spirit of a Man can hardly bear. All the hunger and pain, and nakedness of Poverty are nothing like it; all these are inflicted upon us by the hand of a great and gracious God, and are intended for our Good, and therefore they be endured; but to be despised and trampled on by our fellow creatures, is such intolerable insolence, such unnatural oppression, as gave David good cause to Pray, Let me now fall into the hands of God, but let me not fall into the hands of men.  
Whatsoever calamities or losses befall the Poor, yet Pity one would think is his undoubted Right, such a Tenure as he can never forfeit, such a Property as can never change. God himself, when he takes from us all things besides, yet leaves us a Right to this, that the Pity which we find from Men, may supple our Spirits, and mollify our Hearts, and so help to bring God's good purposes to pass upon us. But this insolent insulting usage is enough to spoil all again, it does but exasperate and provoke, and is enough to harden a bruised breaking Heart.  
And yet this is the usage which distressed Men commonly meet with in the World, if they have not power enough to demand justice, they seldom find credit enough to move Pity: and 'tis a vexatious thing to stand in need of Pity; but to need it, and not to find it, is vexation upon vexation.  
2. Another perplexing circumstance of Poverty, which makes a wise Man stand in great need of Patience under it, is, that in the common opinion of the World, it lays a reproach upon his Wisdom, takes off all the weight and authority of his Judgement; and the clearest Reason shall be born down, if it has not a large stock of interest and favour to support it.  
And this is a Mortification worse than all the rest, tho' we are deprived of our outward goods, yet our Reason, one would think, had no dependence upon Fortune, and might be allowed us still. But it must not be; He that is needy, must needs be simple too, and his Discourse shall make the same Figure, and run the same Fortune with himself.  
If a Poor Man could save a City, says Solomon, yet his Wisdom is despised, and his Words shall not be heard. What has he to do to save a City, who has nothing of his own to save! as if Sense and Understanding were entailed only upon Men in great Estate. We are they that ought to speak.  
A word in season, says the Wise Man, is like apples of gold in pictures of silver. But commonly 'tis the Silver and Gold that sets the gloss upon the Words, and he that has plenty of these at command speaks every word in season.  
Thus Job tells us, that when he was in Prosperity men gave ear unto him, and waited, and kept silence at his counsel, and after his words they spoke not again. But in his distress his Reasonings could not be allowed of, and his old friends would hardly hear him speak; 'twas this that afflicted the good Man more, and laid a greater stress upon his Patience, than either his losses, or his sores, or all the Wounds inflicted upon him by the hand of God.  
For right Reason to be run down by favour, and contradicted by a senseless noise, and Truth itself to be rejected because it does not come from a flourishing renowned Hand; is not so much a disrespect to him that speaks it, as an affront to Nature, and a dishonour to the God of Truth; 'tis so gross a partiality, such a palpable prejudice, as every good Man must needs resent: and yet this is commonly the Poor Man's fate, and what is worse, he can't tell how to help it: And therefore in the  
3. And last place, 'tis time we should show him how to bear it, I have learned, says S. Paul, in whatsoever state I am, therewith to be content. 'Tis an Art which he learned of Christ himself, who endured all these contradictions of Sinners, and more; and yet in Patience he possessed his Soul, and left us an example, that we should not be wearied and faint in mind, when the same Trials fall upon us.  
Tho' he was the very God of Truth, yet he was contented for a time to lie under the suspicion of an Impostor. And who are We? What mighty credit do we look for in the World, what curious Arts and Sciences are we Masters of, that we cannot bear a contradiction, nor endure to have a slight put upon our understanding?  
Tho' He was Lord of Heaven and Earth, and had all the riches of both at his command, yet how Poor did he make himself for our sakes, and in his humiliation endure such insolence and affronts, as were more ignominious than Poverty, and more painful than Death itself?  
And why should the Disciple think himself better than his Master, or look for better usage? Nay, Why should we repine at those Evils which God inflicts upon us only for our Good? 'Tis only to humble us that he keeps us low: and if our afflictions have had their due effect, we can bear them well enough; if not, 'tis fit we should bear them a little longer.  
If therefore we would learn from my Text to be content, we must learn to be virtuous and humble, and then the thing is done. For 'tis nothing but the vices and passions at our Heart, that rise in our Stomach, and sour every condition of life, and make it grievous to us. If these were but once removed, our Life would be very easy, and our Souls might be very calm, in whatsoever State we were. We should be so far from complaining of our Poverty, and being ashamed of our Distress, that we should be ashamed only of our complaints.  
By this method how easily might we bring ourselves to that Apostolical State, of having nothing, and yet enjoying all things? Does not the Sun shine as warm, and the Air blow as fresh, and the Earth breath as fragrant upon the poor Man, as the Rich? Have they not an equal share in all the beauties, and all the real benefits of Nature?  
No, says the rich Man. He! a poor precarious Creature, has no such thing as any property in the World; but all these Goods are mine: These Houses and these Lands are my real Estate; these Barns, and these Coffers, and all full, are my proper personal Estate: these Bonds and Indentures, these Locks and Bars, secure them to me, and mark them for my own.  
Thou Fool! this Night shall all these things be taken from thee, and then, what is thy own? Canst thou enclose the Elements too, or lock up the Winds and Seas? If thou canst not, then that which thou callest thy own to day, may be any bodies, or no bodies Own to Morrow.  
There was once just such another foolish Man at Athens, who having nothing to do all his Life, but to stand gazing upon the Sea, fancied that all the Ships which came sailing into the Harbour, were his Own. A very rich, and a very happy man in his own conceit; and that's the best title which most men have to those Riches which they call their Own.  
Yet still the rich Man insists upon his Right, and will not be beaten from it; That all these things are in his own possession, and are reserved for his own use; and so barring accidents, he is resolved to use them, and to increase them too.  
But what is all this for? Is it to eat a little more? No, 'tis only to have a great deal more than he can eat. Is it to be well attended, and served at ease? No, 'tis to have so many Attendants for him to serve, that all his ease is gone. 'Tis all but noisiness, and tumult, and show; which if a man could procure it, with a salvo to his Religion, yet God knows it is not worth his while. For when he sits down by himself, and sums up his Accounts, the upshot is commonly no more than this, That the rich Man has the more Meat, but the poor Man has the better Stomach. The more is the rich Man's misfortune that he can't enjoy what he has, and the more his shame for engrossing more than he can enjoy.  
Thus we see that Contentment is an easy Virtue for a poor man to learn. But after all this, What can we say to persuade a rich Man to be contented? What method can we propose to him to live at ease? Why truly none, but what we have proposed already, (i. e.) that he would remember the Camel, and consider what a very narrow passage he has to go: and therefore that he would contract his Sails, and not strut in his Riches, as if they were his Own; but look upon them as God's Treasure, put into his hands to be dispensed unto those that want.  
That his business is to behave himself humbly and temperately in the midst of his abundance, as if he were actually poor; but liberally and charitably withal, as designing to make many Rich: that he would consider, that in whatsoever state he is, nothing but Humility can give him either real Honour, or true Content; and therefore he should not swell with his Bags, nor grow highminded upon the score of his Riches, but always set some objects of Pity before his Eyes, on purpose to keep him down.  
There let him show the greatness of his Estate, and what is better, the greatness of his Soul, in the meekness of his Conversation, and condescending to men of low Estate; in countenancing those that are dejected, and supporting those that are distressed, and supplying the necessities of the Poor, with a comfortable, a seasonable, and a suitable relief: And whilst he thus lays out upon others his Treasures on Earth, he shall lay up for himself Treasures in Heaven.  
These are Virtues which, tho' they grow but rarely in a fertile Soil, yet are the only guard and ornament of prosperity, and are more necessary for the rich Man than all his Locks and Bars, than all the Seals and Indentures in the World. These are the qualifications that must render him truly great, and truly happy, and advance him above those very Riches and Honours which he enjoys. 'Tis this that gives him an ascendant over the World, which is indeed the greatest Character, and the highest Perfection, that is attainable by Man, here below.  
When Goodness and Greatness go hand in hand, they draw the admiration of all the World upon them, and set a glorious lustre upon one another, and make up a true, tho' faint representation of God himself. For Thus saith the High and Lofty One that inhabiteth Eternity, whose Name is Holy: I dwell in the High and Holy Place, with him also that is of an humble Spirit.  
To which Most High, etc.  
FINIS.