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iclves with many ibings, while the one ibing needjul is che more neglcaed (Luke 10. 42.) but all about them must be partakers of the trouble. What abundance of trades doth Pride maintain and how many are continually at works co forve it?
But the lowly who mind not vain oftentation, do save themfelves all this unprofitable pains : They can avoid undecent fordidness
, at a chcaper rate than by proud curiosity. They are accurate and curious in greater matters, in doing good, in fccuring their salvation, in cscaping lin, and in pleifiog God; which will onc day prove a wiser curioficy, than to be curious in courtship, and complements, and dressings, and other imporcinent childish things: Though the least just decency is not to be negle&cd in its place, it is foolilh pride to prefer it before things of importance and ncceffity. Mins mind and rim: 'uro not lufficient for all things: Somewhat must be omitted'; and its wisdom which chusoch to omit the lealt, and folly which chuseth toomit the greaccft
, As in Learning, they prove the four.deAt Scholars who spend their ftudies on ihe most excellent and useful parts of learning; whilft those that too much Iudy things super fluem, are cver empty of neceffary knowledge : It is so also in the actions of our lives : As Paul lo vehemently condemncth vain jangling about unnecilery and unedifying questions, though yet trutb was not contempriblc in those mas cers : fo allo vain çuriosity, and unedifying diligence (ihough about things not altogether contemprible) is but the perilous diversion of the mind, from greater things, 1 Tim. 1.6,7, &c.
10. The bigl-minded cannot endure to be bebelden (unless necesficy or covetousness prevail against their Pride.) Bucchey would bave all others bebolden to idem, that they may seem as Percy Deities in the world. O how ic puffech them up to have the peoplc depend upon them, and acknowledge them for their benefactors, and to have crouded facrifices of thanks and praise to be offered them as they go about the Arcets: If they were accounted such as the world could nor live, nor be happy without them, as beingicha moft neceßary paris or pillars, thereof, nothing could more.conçenci heir humour: But the lowly, mind defizeth rather to do good than to be
known to do it. And it is not mens unthankfulness that will take him off, because it is not their thanks which is his reward. He would be as like God as he can in doing good, but not for kis own glory, but for Gods. As he is Gods Steward, it is will God that he kcepeth reckoning; and if his accounts will pass wich bim, he hath enough. And if God will have him co necd thc help of oibers, he is not too ftout to seek and be beholden. Though every ingenious man should valuc his freedom from the servitude of man, 1 Cor.7. 23. and if he can be free, mould cbufe ii ratber, verf. 25. (And the borrower is a servant to tbe lender, Prov, 22. 7.) And we may say with him in Luke 16. 3. Io beg I am afhamed: Yet here humility will make us Roop, when God requiretb it. Chrif himself refused not to be a Re. ceiver, Luke 8. 3. No nor to ask a draught of water, Jobn 4. And poverty is oft a great mercy to the proud, to take them down, and make them stoop. I be rich answeretb roughly; but the poor userb intreaties, Prov. 18. 23. So much of the Marks of Pride
Direct. III. Overlook not sbe odioxfuefs and peril of Pride. I will name you now but a few of its aggravations, becausc I have more largely mentioned them elsewhere.
1, le is the roof dire&t opposition to God, to set up our selves as Idols in his place, and scck for Come of his honour to our felves.
2. It is the first born of obe Devil, and an imitation of him whom God in nature hach caught us to take for th: greatett. enemy
of him and us; and the moft odious of all the creatures of God.
3. fe is madness to fall by that same sin, which we knop was the overthrow of our firft Parents, and of the world.
4 And it is forrish impudency in such as wi, who know that our bodies are going into rottenness and dust, and think in what a place and plight we must there lic, and that chose daies of darkness will be many: And who know that our souls are defiled with lin, and if we have any saving knowledge and grace, it is small, and mixt with abundance of ignorance and corruption, and the nature of it is contrary to Pride.,
5. It is contrary to the defign of redeeming grace, which is co save the humble contrite foul,
6. It betrayech men to a multitude of other fins (as vanity of mind, loss of time, neglect of duty, Ariving for preferment, quarrelling with others, upon matters of reputation or precedency, &c)
7. And it is a fin that God is specially engaged againft, and the Curest way to deje&tion and felf-fruftration, i Pet: 5.5. James 4. 6. Ifa.2.12. Prov.i5 23, & 16.5. & 21. 4. Pfal.138.6.
4 & 31.23. Job 40.11, 12. Luke 14. 11. & 18. 14.
II. After these three general Dirc&ions, I shall briefly qime a few particular Oncs.
Direa, 1. Remember continually what you are, and what you wert, what your bodies are, and will be ; and what your fouls are by the pollution of fin; and how close it Aill adhérech to you ; and from how great a misery Chrift redeemed you: He neither knowcth his body, nor his foul, his fin, or mifery, nor Chrift, nor grace, who is a servant unto Pride.
Dire&.2. Remember the continual presence of the moft hɔly dreadful God : And can Pride lift up the head before him?
Dire&t. 3 Look to the example of a humbled Saviour, and learn of God incarnate to be lowly, Mattb. 11. 29. From his birth to his afcenfion, you may read the strongest Ledure of Lowliness, that ever was delivered to the haughty world.
Direct. 4. Turn all your defires to the glorifying of God; temembring that you were not made for your own glory, but for his.
Dired. s. Think much of the beavenly Glory, and it will cloud all che vain.glory of the world.
Dirca. 6. Think what it is that is your honour among the Angels in Heaven, and what is most approved and honoured by God himself; and therein place your honour; and not in the conceits of foolish men.
Dired. 7. Lally, Make use of bumbling occasions to exercise Your felf-denyal and lowliness of mind. I commend not to you the
pious folly of those Popish Saints, who arc magnified by them for making themselves purposely ridiculous to excrcise cheir
humility humility (as by going through the streets with their brecches on their heads, and other such foolcrics :) For God will give you humbling occasions enough, when he secch good : But when he doth it, be sure that you improve them to the abaling of your selves: and use your selves to be above thc eftem of mun, and so bear conrcmpe when it's coft upon you (as Chrif did for your sakes) though not to draw it foolishly or wilfully upon your felves. He that hath but once born the contempt of men, is much better able to bear it afterwards, than he that never underwent it, but thinketh that he hath an entire reputation to preserve : And he that is more sollicitous of his du. ty, and molt indiffcrent in point of honour, doch usually belt fecurc his honour by such nogleat, and alwaics bcft underge dilhonour.
How 10 scape the son of Fulness or Luxuryły Faith.
HE second fin of Sodom, and fruit of abusid Prosperity,
is Fulneß of Briad, Ezek. 16 49 Concerning which (having also handled it elsewhere morc at large) I shall now briefly give you these general Dirc&ions firft, and then a few thao are more particular.
Dirca. 5. Understand well what fonful Fulves is : le is finful, when it harh any one of these ill conditions.
1. When you eat or drink more in quantity, than is confilteni with the due preservation of your health: or so inuch as buttet h your bealth or resfon, for the use of food is to for us for our dury; and therefore that which disabláth and unfie. stb us, is too much. But here both the point and future must b: confidered.
2. When you have no bigher end in cating and drinking. than the pleasing of your appetite. Bcit little or much, it is to be judged of according to its end. Ab:aft hath no other end, b:caufc h: hash no reason, and lo properly hath no end at all: But we are bound to eat and drink to ide glory of God, and to do al to furtheru; in his feryice, 1 Cor. 10.31. The apptrits may! Non
be pleased in order to a bigber end; that is, 1. So for us it is a fruc direder what is for our bealıb, and will be b.It digefted : 2. So far as by moderate and seasonable exbilaration, it fitreth us by chcıful alacrity for our duty: and therefore it hath ben good mens use to have boly feafts, as well as holy fasts. Buat the appetite must be reftrained and denyed, 1. When it is against bealsb: And 2. When it binderetb from duty: Or 3. When it would be the ultimate end of our repaft, and there is no bigber reason for it, than the appetites deligbr.
Ir is not said that the Sensualift in Luke 16. did cat too mucb: but that he fared sumptuously every day, and that he bad bi good birgs here: that is, that he lived to the pleafing of bis Alm. It is nor faid of him in Luke 12. 19,20. that he ate or drank 120 mucb; but that he said, Soul, take rby eafs, eat, drink, and be merry; thu is, that he preferred the pleafing of his appetite or filh, before the everlafting pleasures
. The fio of the Israclites was, that they were wary of cating Manna only, so ma. ny years, and desired Acth only to please ibeir appetite : and thereforc is is said, that they asked meat for their luft, Plal.78.18. that is, to gratifie their fclb or sense. And the terrible threatnings chundered out by James again the rich, are on such accounts, James 5.4, 5. Te bave lived in pleasure on carib, and been wanton ; ye bave nourished your bearis es in a day of flaugb. fer. Ar.d we are commanded to make no provision for the flesh, 10 sati fie tbe wil's or lufts tbereof; that is, meerly or cbiefly to please our senses.
3. le is fixfal Fulness, when you needlefly Atrengthen either luftful or fluggish inclinations by the quantity or the quality of your food. I know nature muft not be familhed, nor our health and lifc defroyed, under pretcace of conquering fin : But when necellity of life and health doth not requirc it, all that muft bc avoided, which cherisheth any vicious disposition. And these (wo arc she usual effc&s of fulacss. 1. Some, especially idle yourbs, abound with lwjfal iboughts and inclinations, which fulness greatly cherisheth; and pleasing their appetite, is the fuel of their luft: when as if they would drink water, and cat courser food, and little of it (and witball be laborious in fome ferious work) their lufts would be more extinguished : These persons are guilty of Gaful Fulvefs, if they cake but deer as