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and honouis occafion in the world. And though the Apoftle Cell us, I Tim. 6. 10. that the love of money is the rout of all evil, I will confine my discourse co chat narrower compass, in the enumeration of the fins of Sodom, in Ez k. 16.49. PRIDE, FULNESS of bread, IDLENESS: And of these but briefly, because I have spoken morc largely of them clewhere in my Chriftian Disc Gory.)

And filt of the Pride of the rich and prosperous.

PRIDE is a sin of so deep radication, and so powerful in the hearts of carnal men, that it will take advantage of any condicion, bur Riches and Prosperity are its most notable advantage. As the boat riseth with the water; fo do such hearts rise with their effates. Therefore faich the Apofle, 1 Tim. 6.17. Charge the rich obat obey be not bigb minded. Highmindedness is the lin that you are fir A here to avoid. In order wherсunto I shall give you now but these thrcc. general Di. teations

Dircet. i. Observe the masks or covers of Higb-mindedne? or Pride, left it reign in you unknown. For it hath many covers, by which it is concealed from the souls that arc infected, if not undone and miserable by it.

For instance: 1. Some think that they are not Proud, because that sbeir parts and wortb wil bear out all the estimatioth wbich they bave of tbemselves. And he that thinkach of himfelfbut as he really is, being in the right, is not to be accounted proud.

But remember that the first act of Pride is the overvalaing of our felves :. And he that is once guilty of chis firit ad, will juftific himself both in it, and all that follow. Suchat Pride is a fin which blindeth the understanding, and defendeth it self by it sell, and powerfully keeperh off repentance. When once a man hath entertained a conceit, that he is wifer or better than indeed he is, he then chinketh that all his thoughts, an! words, and actions, which are of that fignification, are juift, and Rober, because the thing is so indeed. And for a man to deny Gods graces, or gifts, and make himself fecna worfe than hc is, is not true humility, but dillinnulation or ingrats, rude, But herein you have great causc to be very carcful, left you

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should prove miltaken: Therefore 1. Judge not of your felves by the by as of self-lovc; bil, if ie be posible, lay by parcialiiy, and judge of your selves as you do by others, upon the like evidences. 2. Hcarken what order men judge of you, who are impartial and wise, and are neer you, and throughly acquainted with your lives. It's possible they may chink berter or worfe of you than you are: but if they judge worfe of you, than you do of yourselves, it thould flop your confidence, and make you the more fufpicious, and carclul to try left

you should be miftaken.

2. And remember also that you are obliged to a greater modefty in judging of your own verrues, and to a greater severity in judging of your own faults than of other mens; though you must not wilfuly erre about your felves, or any others, yet you are not bound to search out the truth about the faults of another, as you are about your own. We are commanded to prefer one anorber in boront, Rom. 10. 21. And verf, 3. For 1 jay, tbrougb tbe grace given to me, to every man that is among you, not to think of bimself more highly, then be ougbrto tbink; but to tbink soberly, according as God bath dealt to every mom the measure of Faitb.

2 Another cloak for Prido is, the Reputation of our Religion; Profefion or Party, which will seem to be disgraced by us, if we seem not to be fomewhat better than we are. If wc fhould not hide or extenuate our faults, and set out our graces and parts to the full, we should be a dishonour to Christ, and to his servants, and his cause.

But remember 1. That the way by which God hath apa poineed you to honour him, is, by being good, and living wel, and not by feeming to be good, when you are not, or focming better than you are : The God of Truth, who hatech Hypocrilie, hash nor chofen lying and hypocrific to be the means by which we muft seek his honour. It is damnable to seek to glorific him by a lye, Ron, 3.7;8. We mult indeed caufc our light fo to shine before men tbar they may fee ihr good works, and glorifie our beavenly Father, Mat. 5. 16. But it is the light of Sincerity and good Works, and not of a diffcmbled Profession that must fo shine. 2. And the Goodness of the pretended and doth greatly

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aggravate the crime: As if the honour of God and our Religion must be upheld, by lo devilish a means as proud Hypocrific.

3. And, though it be true, that a man is not imprudarely withour juft cause, to open his fins before the world, when it is like to send to the injury of Religion, and any way to do more hurt than good: yet it is as truc, that when there is no fuch impediment, true repentance is forward to confess, and when the fault is discovered, defending and cxtenuaung is, is then the greatch dishonour to Rcligion. (As if you would father all on Chrift, and make men believe that he will justitie or excenuate fin as you do.) And then it is a free felf-abating confeffion, and taking all the thime to your selves fwich futurc reformation) which is the reparation which you mult makc of the honour of Rcligion. For wha: greater difhonour can be caft upon Rcligion, than to make it le m a friend to 'fin? Or whar grcater honour can be given it, than to repre, sent it as it is, as an enemy to all evil; and to take the blame, as is due, unto your felves?

3. Another cloak for Pride, is the Reputation of our offices, dignities and places. We mus live according to our rank and quality: All men must not live alike. The grandeur of Rulers muft be maintained, or else thc Magiftracy will fall into contimp. The P.Ators Office must not by a mcan estate, and low deportment, be exposed to the peoples scorn. And fo abundance of the most ambitious practices, and hateful enormitics of the proud, muft be valled by these fur pretences. hens Answ. 1. We grant you that thc bonour of Magistrates mult be kept up by a convenient grandeur ; and chat a comperent distance is neceffary to a duc reverence : Bur Goodness is as ncccffary an ingrcdiene in Government, as Grearness is ; and to be great in Wisdom and Goodness, is the principal Greatnes : And Goodness is Loving, and hunble, and condescending, and fuiresh all deportmongs to the common good, which is the end o Government. See then that you keep up no other beigbr, but that which really icndeth co the success of your endeavours, in order to the common grod.

2. And look also to your hearts, Ich it be your own exaltation which you hadeed incend, while you thus pretend the

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honour of your office : For this is an ordinary trick of pride. To discover this, will you ask your felves chefc Qeltions. following?

Qucft. 1. Huw you came into your offices and honours? did they seek you, or did you seck them? did the place need you, or did you need the place ? Il pride brought you in, you have cause to fcar, left is govern you when you are there !

Quel. 2. What do you in the place of honour that you are in ? Do you study to do all the good you cao, and to make, mon happy by your Government? and is this the labour of your lives? ifie be, weimiy hope that the means is suited to this.end. But if you do no such thing, you have no fucb end : And if you have no such end, you do bue difiçmoble; in pretend-ing that your grandcur is ulcd but as a means to-thaj end. which really you never leck. It is then your own cxaltation that you aim, at, and it is your pride chat playcth all your &am.

Queft, 3. Are you morc offended and grieved when you , are croft and hindered in doing good, or when you are croft ard hindered from your personal bonour ?

Qucft. 4. Are you will contenced that another should have your honour and profermenr, if God and the Sovereign Powst:fo dispose of it, fo be it, it be one thar is like to do more good than you?

By these Q chions you may quickly;sec if you are willing, whether your grandeur be dclised by your pride for full-advancement, or by Christian prudence to do g od.

3. And I must rell you, that there is abundance of diffcsence betwixt the case of the Civil Magiftrates, and the Paftors of the Church in this. Magifracy muft have more fear and PAMP : But Paltors muft govern by Ligbt and Love: When his Apo@les Atrove for superiority, Chrift left a decifion of the cantroturfic for the use of all followiog ages. It is the contempt of tbe world, and the mortifying of the flesh, and self-denyal, that Paftors have to teach the people, and withall to seek a besvenly tnafure : And will not their own exemple

, further the success of their Do&trine? Thc reverence that a Paftor muft. experty is not to be feared as one that can do burt (For all coer. Gion or corporalforce is proper to-she Magiftraje:), but it is to

be

- which is, Honours and weakb. will be certainly fougbt wieb

abc thought one that is above all the ricbes and pleafures of she world, and hath fet his heart on higher things : Such a one therefore he muft both be and feem. A Paftor will be but the sooner despised, if he look after that riches and worldly pomp, which is fecmly for a Magiftrate: If he have a sword in his hand, it's the way to bc hated : If he have tretb that are bloody, or class that can tear, he will be accountcdi a-wolf, though he havc the cloaching of a theep. When our Divines See Dr. give chc reason of Chrifts humiliation, they say, that if he had Stilinfect preached up heavenly-mindedacss, felf-denyal, and mortifica- dion on tion, and had himself lived in pomp and fulácts, the people this point. would not have regarded his words: And furcly the same reafon holdeth in fomc mcafure as to all his Ministers. Again, I say, that if coer the Church be universally seformed, che Pas Atoral office must be only encouraged with neceffary support, co s keep the Pastors from despondency, and destrading cares i but it mult not be made a bait of ambition, Coverousness, or fisb.; bat mult be stript of that which makes itoclaus de firable concernal mind. Otherwise we mult cxpc&, that except when Princes - arc very holy, the Churches bc ordinssily guided by carnaland sungodly men ; who will do it according to their minds and interest. All the world cannot answer the scafon of this:

1 greur industry by the-worldly, that is, the worst of men und not by the beavenly mortified perfons: And they that seek Thall ulually find : And so while she humble, holy person layech till he is called, and the proud and worldly, who have the kecnalt appetite, ufc all their art and fricnds to rise, che conclufion is as fure as fad, and bath been co-proved by woful experience almost 1300 years.

4. Another of Prides-pretences. is Decency, and she avoiding of reproach and scorn : If we live not as high as others, we ladl be derided or contemned; or thought to be sordid, -beggarly or base.

Ansso. 1. This is one of the signs and cffcets of Pride, that it maketh a greater matter of osber mens t bougbts of you, than you ought to make: It cannot bear contcropt and lio.n lo cafily as Humility can do: Too carcful avoiding of contempi, is the proper work of Pride. 2. It is granted that you should

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