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for, and the evidence of things not seen, and there, fore by a kind of anticipation gives a presence to the foul of those future joys) renders the best happiness this world below can yield, but languid, and poor, like the light of a cạndle in the presence of the fun. On the other side, the misery that after death attends the mispent present life, over-balanceth all the good that this life can yield, both in its degree and duration ; and therefore with the pre-apprehension of it, it fours and allays all the good that is in the greatest happiness of this life. 4. Faith doth assure every believing soul that as sure as he now liveth, and enjoyeth that worldly felicity it hath, fo surely, if he, in belief and obedience to the will of God, revealed in and through Christ, fhall use his stewardship thereof foberly, faithfully and obediently, he fhall enjoy that everlasting happiness that thus outweighed the best temporal felicity : and . on the other side, if he shall use his prosperous condition vainly, proudly, insolently, unfaithfully, intemperately, this short felicity that he hath here, shall be at. tended with an endless and excessive misery unto all eternity. And now thus upon these accounts and methods, faith overcometh this world of external profperity. The corruption in the heart, and the temptations of the evil one, and of evil men, would presently improve this condition to make the man proud, info. lent, intemperate, luxurious, secure, trusting in uncertain riches, forgetful of God and of religion : but by the means before-mentioned, faith conquers the world herein, disappoints the corruption of the heart, the fubtilty of the devil, the temptation of evil men, and brings the man into a low esteem of his own external happiness; keeps him in a high and just valuation of heaven; keeps him temperate, sober, watchful, hum. ble, faithful, just ; makes him mindful of his account, and studious and industrious for the attaining and se. curing of an everlasting state of happiness, and that when death shall render all his wealth, and honour,

and

and applause, and successes, and glory, to be poor, empty, insipid things, yet he may have and enjoy a fixed, permanent, everlasting state of blessedness and glory with the ever glorious God, the blessed Re. deemer, the holy angels, and the spirit of just men made perfect.

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ITS OPPOSITE VICES, BENEFITS, AND MEANS TO

ACQUIRE IT.

PROV. III. 34. JAM. IV. 6. 1 PET. V.5.

GOD RESISTETH THE PROUD, AND GIVETH GRACE

TO THE HUMBLE.

Pride and Humility are two opposite habits or dispo. fitions of the mind : and therefore the discussion and examination of the latter, will of itself give us a difcovery of the former; and the discovery of the bene. fit and advantage of the virtue of Humility, will give us also an account of the mischiefs and inconveniences of pride, that is, its opposite vice.

In the examination of the true nature of Humility, we must take notice that there are two extremes, and between these the virtue of Humility is placed.

The two extremes are in the excess, which is pride, and in the defect, baseness of mind.

Pride ariseth from an over-valuation of a man's self, or a want of a due sense of his dependency upon Almighty God. And though all pride be an extreme foolish distemper of the mind, yet some kind of pride is far more unreasonable and vain than other : namely, that kind of pride that ariseth from such objects that are less valuable in themselves, or less his own that grows proud of them. It is a foolish thing for a man to be proud of the en

dowments

downients of his mind : as wit, memory, judgment, prudence, policy, learning ; nay, of a man's goodness, virtue, justice, temperance, integrity : for though these be most a man's own, yet he hath them by the bounty and goodness of that God, to whom he owes his being; What bast thou which thou hast not received? These are matters indeed to stir up the gratitude to the giver of them, but not sufficient grounds to make thee proud. Again, though the things themselves be excellent, and more thine own than any other outward thing, yet thou art but a temporary owner of them; a violent fever, or a fit of palsy, or apoplexy, may rob thee of all these endowments, and thou mayest poffibly over live thy wit, thy parts, thy learning ; and if thou escapest these concussions, yet if thou live to old age! a thing that naturally all men desire, that will abate, if not wholly antiquate, thy wit, learning, parts; and it is a foolish thing for a man to be proud of that which he is not sure to keep while he lives, and must lose at last in a great measure when he dies, even by reason of that very pride which accompanies them here. Again, that very pride, which accompanies those excellent parts and habits, is the very thing that either spoils, or very much debaseth, and disparageth them both in the sight of God and man; it is like the dead fly in the confection, the worm at the bottom of the gourd, that taints and withers these excellencies, and renders them either contemptible or at least much less valuable. The more a man values himself for those things, the less he is valued by others.; and it is a thousand to one that this foolish vain humour of pride mingles fome odd, fanciful, ridiculous, or unsavory ingredient in the actions or deportments of such men, though of eminent parts and abilities; so that they receive more reproach or cenfure by their pride, than they receive applause by their parts : for as God resists the proud, so doth mankind allo; and their very pride give their adversaries advantage :

And

And as pride of parts, and habits of the mind, is a foolish thing; so pride of bodily endowments is yet more foolish and vain ; because it is raised upon a thing of a baser allay than the former, such as are beauty, stature, strength, agility, for though these are a man's own, yet they are things that are not only subject to more casualties than the former, but they are but of an inferior nature.

· Again; yet more vain and foolish is that pride that is raised upon things that are either purely adventi. tious or foreign, or in the mere power of other men; as pride of wealth, of honour, of applaufe, of successes in actions, of titles, gay clothes, many attendants, great equipage, precedency, and such little acs ceffions: and yet it is admirable to obferve the vanity of the generality of mankind, in this respect : there is scarce a man to be found abroad in the world, who hath not fome elation of mind, upon the account of these and the like petty, vain, inconsiderable advantages; in all professions, as well ecclefiaftical as fecular; in all ranks and degrees of men, from the courtier to the page and footboy ; in all ages, as well old as young, almost every person hath some hobbyhorse or other wherein he prides himself.

And this humour of pride doth rarely contain itself within the breast of that person wherein it lodgeth, (though it went no farther it is foolish enough) but spreads itself into numerous branches; such as are contempt and scorn of others; contention and animosity against those that in any degree cross them; ambition, envy, against any that are above them; vain-glory and oftentation, hunting after applause ; desire and delight in flattery and adulation of them; impatience of controul, or contradiction, or disappointment of what they effect; detraction from the worth or value of others.

And, besides the disturbance that it makes abroad, it is and intolerable disease of the foul that is posseffed therewith, renders his life miserable, and puts him in

the

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