The Life of Faith, Part 3 · Chapter 15
CHAP. XV. How to be poor in ſpirit. And how to eſcape the pride of Proſperity.
THough no man is ſaved or condemned for being either rich or poor; yet it is not for nothing that Chriſt hath ſo often ſet before us the danger of the rich, and the extraordinary difficulty of their ſalvation: And that he began his Sermon, Mat. 5.3. with, Bleſſed are the poor in ſpirit, for theirs is the Kingdom of Heaven. The ſenſe of which words, is not as is commonly imagined, [Bleſſed are they that find their want of grace.] For 1. So may a deſpairing perſon. 2. The text compared with Luke 16. where ſimply the poor and rich are oppoſed, doth plainly ſhew another ſenſe; agreeing with the uſual doctrine of Chriſt. And whereas Expoſitors doubt whether Chriſt ſpake that Sermon to his Diſciples, or to the multitude, the text maketh it plain, that he ſpake it to both, viz. that he called his Diſciples to him, and as it were pointed the finger at them, and made them his text on which he preached to the multitude; and the ſenſe is contained in theſe Propoſitions; as if he had ſaid [See you theſe followers of me: You take them to be contemptible or unhappy, becauſe they are poor in the world; but I tell you, 1. That poverty maketh not Believers miſerable: 2. Yea they are the truly belſſed men, becauſe they ſhall have the heavenly riches: 3. And the evidence of their right to that, is, that they are poor in ſpirit, that is, their hearts are ſuited to a low eſtate, and are ſaved from the deſtructive vices of riches and proſperity. 1. And their outward poverty is better ſuited and conducible to this deliverance, and this poverty of ſpirit, than a ſtate of wealth and proſperity is.] All theſe four Propoſitions are the true meaning of the text.
That we may ſee here what is the ſpecial work of Faith, we muſt know which are the ſpecial ſins of proſperity, which riches and honours occaſion in the world. And though the Apoſtle tell us, 1 Tim. 6.10. that the love of money is the root of all evil, I will confine my diſcourſe to that narrower compaſs, in the enumeration of the ſins of Sodom, in Ez…k. 16.49. PRIDE, FƲLNESS of bread, IDLENESS: And of theſe but briefly, becauſe I have ſpoken more largely of them elſewhere (in my Chriſtian Directory.)
And firſt 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 condition, but Riches and Proſperity are its moſt notable advantage. As the boat riſeth with the water; ſo do ſuch hearts riſe with their eſtates. Therefore ſaith the Apoſtle, 1 Tim. 6.17. Charge the rich that they be not high minded. High-mindedneſs is the ſin that you are firſt here to avoid. In order whereunto I ſhall give you now but theſe three general Directions.
Direct. 1. Obſerve the masks or covers of High-mindedneſs or Pride, leſt it reign in you unknown. For it hath many covers, by which it is concealed from the ſouls that are infected, if not undone and miſerable by it.
For inſtance: 1. Some think that they are not Proud, becauſe that their parts and worth will bear out all the eſtimation which they have of themſelves. And he that thinketh of himſelf but as he really is, being in the right, is not to be accounted proud.
But remember that the firſt act of Pride is the overvaluing of our ſelves: And he that is once guilty of this firſt act, will juſtifie himſelf both in it, and all that follow. So that Pride is a ſin which blindeth the underſtanding, and defendeth it ſelf by it ſelf, and powerfully keepeth off repentance. When once a man hath entertained a conceit, that he is wiſer or better than indeed he is, he then thinketh that all his thoughts, and words, and actions, which are of that ſignification, are juſt, and ſober, becauſe the thing is ſo indeed. And for a man to deny Gods graces, or gifts, and make himſelf ſeem worſe than he is, is not true humility, but diſſimulation or ingratitude.
But herein you have great cauſe to be very careful, leſt you ſhould prove miſtaken: Therefore 1. Judge not of your ſelves by the by as of ſelf-love; but, if it be poſſible, lay by partiality, and judge of your ſelves as you do by others, upon the like evidences. 2. Hearken what other men judge of you, who are impartial and wiſe, and are neer you, and throughly acquainted with your lives. It's poſſible they may think better or worſe of you than you are: but if they judge worſe of you, than you do of your ſelves, it ſhould ſtop your confidence, and make you the more ſuſpicious, and careful to try left you ſhould be miſtaken.
2. And remember alſo that you are obliged to a greater modeſty in judging of your own vertues, and to a greater ſeverity in judging of your own faults, than of other mens; though you muſt not wilfully erre about your ſelves, 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 another in honour, Rom. 10.21. And verſ. 3. For I ſay, through the grace given to me, to every man that is among you, not to think of himſelf more highly, than be ought to think; but to think ſoberly, according as God hath dealt to every man the meaſure of Faith.
2 Another cloak for Pride is, the Reputation of our Religion, Profeſſion or Party, which will ſeem to be diſgraced by us, if we ſeem not to be ſome what better than we are. If we ſhould 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 appointed you to honour him, is, by being good, and living well, and not by ſeeming to be good, when you are not, or ſeeming better than you are: The God of Truth, who hateth Hypocriſie, hath not choſen lying and hypocriſie to be the means by which we muſt ſeek his honour It is damnable to ſeek to glorifie him by a lye, Rom. 3.7.8. We muſt indeed cauſe our light ſo to ſhine before men that they may ſee our good works, and glorifie our heavenly Father, Mat. 5.16. But it is the light of Sincerity and good Works, and not of a diſſembled Profeſſion that muſt ſo ſhine.
2. And the Goodneſs of the pretended end doth greatly aggravate the crime: As if the honour of God and our Religion muſt be upheld, by ſo deviliſh a means as proud Hypocriſie.
3. And, though it be true, that a man is not imprudently without juſt cauſe, to open his ſins before the world; when it is like to tend to the injury of Religion, and any way to do more hurt than good: yet it is as true, that when there is no ſuch impediment, true repentance is forward to confeſs, and when the fault is diſcovered, defending and extenuating it, is then the greateſt diſhonour to Religion. (As if you would father all on Chriſt, and make men believe that he will juſtifie or extenuate ſin as you do.) And then it is a free ſelf-abaſing confeſſion, and taking all the ſhame to your ſelves (with future reformation) which is the reparation which you muſt make of the honour of Religion. For what greater diſhonour can be caſt upon Religion, than to make it ſeem a friend to ſin? Or what greater honour can be given it, than to repreſent it as it is, as an enemy to all evil; and to take the blame, as is due, unto your ſelves?
3. Another cloak for Pride, is the Reputation of our offices, dignities and places. We muſt live according to our rank and quality: All men muſt not live alike. The grandeur of Rulers muſt be maintained, or elſe the Magiſtracy will fall into contempt. The Paſtors Office muſt not by a mean eſtate, and low deportment, be expoſed to the peoples ſcorn. And ſo abundance of the moſt ambitious practices, and hateful enormities of the proud, muſt be vailed by theſe fair pretences.
Anſw. 1. We grant you that the honour of Magiſtrates muſt be kept up by a convenient grandeur; and that a competent diſtance is neceſſary to a due reverence: But Goodneſs is as neceſſary an ingredient in Government, as Greatneſs is; and to be great in Wiſdom and Goodneſs, is the principal Greatneſs: And Goodneſs is Loving, and humble, and condeſcending, and ſuiteth all deportments to the common good, which is the end of Government. See then that you keep up no other height, but that which really tendeth to the ſucceſs of your endeavours, in order to the common good.
2. And look alſo to your hearts, leſt it be your own exaltation which you indeed intend, while you thus pretend the honour of your office: For this is an ordinary trick of pride. To diſcover this, will you ask your ſelves theſe Queſtions following?
Queſt. 1. How you came into your offices and honours? did they ſeek you, or did you ſeek them? did the place need you, or did you need the place? If pride brought you in, you have cauſe to fear, leſt it govern you when you are there?
Queſt. 2. What do you in the place of honour that you are in? Do you ſtudy to do all the good you can, and to make men happy by your Government? and is this the labour of your lives? if it be, we may hope that the means is ſuited to this end. But if you do no ſuch thing, you have no ſuch end: And if you have no ſuch end, you do but diſſemble, in pretending that your grandeur is uſed but as a means to that end which really you never ſeek. It is then your own exaltation that you aim at, and it is your pride that playeth all your game.
Queſt. 3. Are you more offended and grieved when you are croſt and hindered in doing good, or when you are croſt and hindered from your perſonal honour?
Queſt. 4. Are you well contented that another ſhould have your honour and preferment, if God and the Soveraign Power ſo diſpoſe of it, ſo be it, it be one that is like to do more good than you?
By theſe Q…eſtions you may quickly ſee if you are willing, whether your grandeur be deſired by your pride for ſelf-advancement, or by Chriſtian prudence to do good.
3. And I muſt tell you, that there is abundance of difference betwixt the caſe of the Civil Magiſtrates, and the Paſtors of the Church in this. Magiſtracy muſt have more fear and pomp: But Paſtors muſt govern by Light and Love: When his Apoſtles ſtrove for ſuperiority, Chriſt left a deciſion of the controverſie for the uſe of all following ages. It is the contempt of the world, and the mortifying of the fleſh, and ſelf-denyal, that Paſtors have to teach the people, and withall to ſeek a heavenly treaſure: And will not their own example further the ſucceſs of their Doctrine? The reverence that a Paſtor muſt expect, is not to be feared as one that can do hurt (For all coertion or corporal force is proper to the Magiſtrate:) but it is to be thought one that is above all the riches and pleaſures of the world, and hath ſet his heart on higher things: Such a one therefore he muſt both be and ſeem. A Paſtor will be but the ſooner deſpiſed, if he look after that riches and worldly pomp, which is ſeemly for a Magiſtrate: If he have a ſword in his hand, it's the way to be hated: If he have teeth that are bloody, or claws that can tear, he will be accounted a wolf, though he have the cloathing of a ſheep.See Dr. … Stillingfleet of Satisfaction on this point. When our Divines give the reaſon of Chriſts humiliation, they ſay, that if he had preached up heavenly-mindedneſs, ſelf-denyal, and mortification, and had himſelf lived in pomp and fulneſs, the people would not have regarded his words: And ſurely the ſame reaſon holdeth in ſome meaſure as to all his Miniſters. Again, I ſay, that if ever the Church be univerſally reformed, the Paſtoral office muſt be only encouraged with neceſſary ſupport, to keep the Paſtors from deſpondency, and diſtracting cares; but it muſt not be made a bait of ambition, covetouſneſs or ſloth; but muſt be ſtript of that which makes it thus deſirable to a carnal mind. Otherwiſe we muſt expect, that except when Princes are very holy, the Churches be ordinarily guided by carnal and ungodly men; who will do it according to their minds and intereſt. All the world cannot anſwer the reaſon of this: which is, Honours and wealth will be certainly ſought with greateſt induſtry by the worldly, that is, the worſt of men: and not by the heavenly mortified perſons: And they that ſeek ſhall uſually find: And ſo while the humble, holy perſon ſtayeth till he is called, and the proud and worldly, who have the keeneſt appetite, uſe all their art and friends to riſe, the concluſion is as ſure as ſad, and hath been ſo proved by woful experience almoſt 1300 years.
4. Another of Prides pretences is Decency, and the avoiding of reproach and ſcorn: If we live not as high as others, we ſhall be derided or contemned; or thought to be ſordid, beggarly or baſe.
Anſw. 1. This is one of the ſigns and effects of Pride, that it maketh a greater matter of other mens thoughts of you, than you ought to make: It cannot bear contempt and ſcorn ſo eaſily as Humility can do: Too careful avoiding of contempt, is the proper work of Pride. 2. It is granted that you ſhould not be contemptuous of your juſt reputation; and alſo that you muſt not by any cauſleſs affected ſingularity, or by any practice which is indeed uncomely, make your ſelves the ſcorn of others. But it is as true that you muſt not deſire a higher eſtimation than is really your due; nor yet be over ſolicitous for that which is your due indeed; nor muſt you follow the proud in any thing which is contrary to true humility, for the keeping of their good report, nor go above your rank to avoid contempt. 3. And forget not whoſe good word it is that you ſhould eſpecially regard: Your trueſt honour is in the eſteem of God, and all good men, and not in the opinion or praiſes of the proud. They that are addicted to this vice themſelves, perhaps may deride thoſe that go below them (and yet they will more envy thoſe that go above them:) But the humble will think much better of you for being humble, and nothing can make you viler in their eyes than Pride. If you were humble your ſelves, you would prefer your honour with humble, wiſe and ſober perſons, above the opinions of the proud, who know not good from evil.
5. Another cloak of Pride is opinionative and doctrinal Humility: When we have heard and read much againſt Pride, and can ſpeak (or preach) againſt it, as freely, and fluently, and vehemently, and movingly, as any others; and in all company and conference ſignifie our diſlike of it; when we are much in diſſwading others from it, and in extolling humility, and lowlineſs of mind; this doth not only deceive others, but very often the ſpeaker himſelf; and makes him think that he hath no great degree of Pride.
But ſpeculation, and opinion, and talk, are one thing, and a renewed truly humble ſoul is another thing. If all this while you are as great, and wiſe, and good in your own eſteem, and make as great a matter of mens opinion of you, as others do that ſpeak leſs againſt Pride, your ſpeeches and preachings ſerve but to condemn your ſelves. It is as eaſie to talk againſt covetouſneſs, gluttony, and other ſins, whileſt he that condemneth them, continueth in them, and condemneth himſelf. Talking againſt an enemy, obtaineth no victory; and talking againſt ſin, may ſignifie what you have learned to ſay, or perhaps what diſlike you have to that ſin at a diſtance, or in ſpecie, or in another, when yet you may damnably love it in your ſelves. It were well for Preachers, if it were as eaſie or common to conquer ſin, as to preach againſt it: But alas it is not ſo.
6. Another cloak of Pride is, The preſence of a real partial humility, together with an outward humble garb. A man may be really humble in ſome, yea in many reſpects, and yet be exceeding proud in others: He may be vile in his own eyes, becauſe he is conſcious of many great and odious ſins, and becauſe he knoweth that ſin is a thing odious to God, and all that will be ſaved, muſt be humbled for it; and becauſe he knoweth that his body is earth, and muſt return by death to filth and duſt: And he may go in ſordid poor apparel; and ſuch may have a humble tone and manner of ſpeech; and perhaps ſpeak ſo ſelf-abaſingly, as if there were none ſo lowly as they: And yet they may be exceeding proud of their ſuppoſed wiſdom, or ſpiritual underſtanding, and of a ſuppoſed extraordinary meaſure of holineſs, or revelations, or intereſt in God, or of this humility it ſelf: Yea their common natural pride may not be taken down, though there be frequent expreſſions of great humiliation.
And if the proudeſt Gallants can, with their hat at your foot, profeſs themſelves your humble ſervants, why may not Religious Bride go as far?
And note here, that this Religious Pride, is of a higher and more aggravated ſtrein than the other: 1. Becauſe it is committed againſt more humbling means. 2. Becauſe it is a ſin againſt more knowledge. 3. Becauſe it is accompanied with the profeſſion of Humility, and ſo is aggravated by more hypocriſie. 4. Becauſe it is an abuſe of more excellent things: It is more odious to turn the pretence of wiſdom, revelations, humility, godlineſs, good works, &c. into pride, than to be proud as children are of their fine cloaths; or as addle-brained women are of their precedencies. 5. Becauſe it moſt odiouſly fathereth it ſelf on God, as if it were but the grateful magnifying of his graces: To put Gods Name into the boaſts of Pride, and ſay, I thank thee, Lord, that I am not as other men, nor as this Publican (Luke 18.11.) To ſay, God hath revealed more to me than to you; or hath made me more holy and ſpiritual than you, Iſa. 65.5. Stand by thy ſelf; come not neer me; for I am holier than thou: This is, when Pride ſpeaketh it, moſt odious blaſphemy; to father the firſt-born of the Devil upon God.
There are two ſad inſtances of this kind of Pride, which are now too familiarly ſeen among us.
The one is in the caſe of many convinced Hypocrites, yea and many paſſionate feeble Chriſtians, who are afrighted with the terrours of the Lord, and partly diſturbed by their guilt, or paſſions, and partly take it to be an honourable ſign of humility to condemn themſelves; and therefore will fill the ears of Miniſters with ſad complaints of their fears and doubts, and ſins and wants, as if they would hardly be kept from deſperation. And yet if they know that another doth believe them, and think and ſpeak as bad of them as they ſpeak of themſelves; yea if he do but ſl…ght them, and prefer others before them, or plainly reprove them for any diſgraceful ſin, they ſwell with the wrath of Pride againſt him, and will not eaſily think or ſpeak well of ſuch a one: And they love him beſt that thinketh beſt of them, and praiſeth them moſt, even when they moſt diſpraiſe themſelves; which ſheweth that a man may be really humbled in ſome reſpects, and ſeem to be humbled in more, and yet at the heart be dangerouſly proud.
The other inſtance is, in the common ſeparating Spirit of Sectarians; and in particular, in thoſe called Quakers in theſe times (For againſt commanded ſeparation from ſin, by ſelf-preſervation or diſcipline, I am far from ſpeaking.) Their great pretence of ſingularity is, to avoid and deteſt the Pride of others; they cry out againſt Pride as much as any. Their garb is plain; humility, and ſelf-emptineſs, and poverty of ſpirit, is their profeſſion. And yet when they are ſo ignorant, that they can ſcarce ſpeak ſenſe; and when they underſtand not the Catechiſm or Creed, but have need to be taught which are the principles of the Oracles of God; they think they are taken into the counſels of the Almighty; they think they abound in the Spirit, and in wiſdom, in revelations, and in holineſs; and the wiſeſt and holieſt of Chriſts Miniſters and People, who are as far above them in knowledge and godlineſs, as the aged are above a ſtammering Infant, are proudly deſpiſed by them, and openly and impenitently reviled and railed at, as ignorant fools, and ungodly, worldly, ſelf-ſeeking men, and as the deceivers of the people, and as void of the Spirit; which could never proceed to the height that we have ſeen it, and which their words and writings utter at this day, without a very ſtrange degree of Pride, and ſuch as either maketh men mad, or is made by madneſs, or little leſs.
And here note alſo, that it is no wonder if Religious Pride can deſpiſe the common applauſe of the world, and bear a great deal of ignominy from the vulgar; becauſe they have learnt ſo much as to know that wicked men are fools, and baſe, and their judgment is no great honour or diſhonour to any man; and that godly men only are truly wiſe, and their judgment moſt to be regarded. And therefore it is with them whom they think highlieſt of themſelves, that they deſire to be thought highlieſt of; and it is among the Religious ſort, that Religious Pride doth fiſh for honour: even as men that are proud of their Learning, do hunt after the applauſe of learned men, and can deſpiſe the judgment of the unlearned vulgar, as quite below them.
I know that this laſt inſtance of Pride, is not alwaies an attendant of Proſperity: But oft it is, a kind of wantonneſs thence ariſing, which is much reſtrained in ſuffering times: And being ſpeaking of the reſt, I thought not meet to paſs it by.
Direct. II. Ʋnderſtand which are the ordinary effects and characters of Pride, that you may not live in it, and periſh by it, whilſt you thought you had overcome it. At this time (having ſaid more of it elſewhere) I ſhall recite but theſe marks of proſperous Pride, and ſhew the contrary ſigns of lowlineſs.
1. The high-minded are ſelf-willed, and much addicted to rule and domineer. They would have their own wills, in all their own matters, and are hardly brought to ſubmit to the judgment and will of others. Obeying goeth quite againſt their grain, any further than they like the commands of their ſuperiours: And if they are in any hope of reaching it, they aſpire to be the Governours of others, that they may ſtill ſtand uppermoſt, and have their will in all the matters about them, as well as in their own. If there be a place of Power and Preferment void, the proud man is the forwardeſt expectant; and maketh no great queſtion of his fitneſs; but thinketh that he is injured if he be put by, how worthy a man ſoever be preferred before him: He ſnuffs and ſcorns at inferiours that ſtick at his moſt ſinful and unreaſonable commands; and thunders out the charge of Rebellion or Schiſm againſt thoſe that queſtion his infallibility, or that will ſtick at obeying him before God, and againſt him; as if he had been born to rule, and other men to obey him; and all do him wrong, who fall not down and worſhip not his will, at the firſt intimation: Though perhaps he be but a Miniſter of Chriſt, who ſhould be as a little child, and the ſervant of all, and ſhould ſtoop to the feet of the pooreſt of the flock, and ſhould receive the weak, and bear with their infirmities; yet Pride will there lift up the head, and forget all the humbling examples and admonitions of Chriſt, and will either ſeek to draw Diſciples after it, by ſpeaking perverſe things, Acts 20.30. or forget 1 Pet. 5.3. Neither us being Lords over Gods heritage, but examples to the flock.
But on the contrary, the poor in ſpirit are readier to obey than rule, as knowing that ruling requireth the greater parts and graces; and are enclined to think others to be fitter for places of Teaching or Authority than themſelves (further than clear experience conſtraineth them to know the contrary:) For in honour they prefer others, inſtead of ſtriving to be preferred before others: They have a tractable, humble, yielding diſpoſition, except when they are tempted to ſin. They are gentle, and eaſie to be entreated, James 3.17. and can ſubmit themſelves to one another; yea and be their voluntary ſubjects, 1 Pet. 5.5. Epheſ. 5.21. (Yet not becoming unneceſſarily the ſervants of men; but chuſing it rather when they may be free.) They are as little children, in that they expect not rule, but to be ruled, Matth. 18.3. They have learned to ſerve one another in love, Gal. 5.13. and take it not for Chriſtian love, that can do good only upon terms of equality, and cannot ſtoop to voluntary ſervice. They can go two mile with him that compelleth them to go one: No man more obedient when you command not ſin. For as he affecteth not to be called Maſter, or Rabbi, or to have the higheſt ſeat or name (Mat. 23.11, &c.) So he hath learnt not to pleaſe himſelf, but to pleaſe others for their good to edification, Rom. 15.2. Eſpecially if he be a Paſtor of the Church, though he do by an excelling light, and love, and good life, keep up the true honour of his calling; yet is he the more averſe to Lord it over the flock, becauſe he knoweth that he muſt be an example to them: And it is not an example of pride, but of lowlineſs, which Chriſt did give, and he muſt give; and therefore both are joyned together, 1 Pet. 5.3, 5.
2. The Proud do make too great a matter of that honour which perhaps may be their due: They plot for it: they ſet their hearts upon it. If they are ſlighted, or others preferred before them, their countenances are caſt down, as Cains; or they are troubled, as Haman; or they will revenge it, as Cain, and as Joab upon Abner: Touch their honour, and you touch their hearts: Deſpiſe them, and you torment them, or make them your enemies.
But the Poor in ſpirit regard their honour, as they do other matters of this world; that is, with moderation, and ſo far as it is conducible to the honour of Religion, or their Country, or to the ſervice and buſineſs of their lives. They will not be Prodigals of that which they may ſerve God by: and they will not be over deſirous of that which may be a bait to Pride, and a ſnare to their ſouls, though it gratifie the fleſhly fancy. They will ſeek it, as if they ſought it not; and poſſeſs it, as if they poſſeſt it not, remembring how vain a thing man is, and how little his thoughts or breath can do, to make us happy: God is ſo great in a Believers eye, and man and worldly vanity is ſo ſmall, that a lowly mind can ſcarce have room and time to regard the honour which is the proud mans portion; becauſe he is taken up with honouring his God, and eſteeming the honour which conſiſteth in his approbation.
Therefore it is tolerable to him, to be made of no reputation ▪ to be laden with reproaches, to be ſpit upon and buffeted; to be made as the ſcorn and off…ſcouring of the world, and to have his name caſt out as an evil doer, ſo he be not an evil doer indeed, 1 Cor. 4.13. Luke 6.22. Whatever you think of him, or whatever you ſay of him, he knoweth that it is little of his concernment: your favour is not his felicity; nor are you the Judge, whoſe ſentence muſt finally decide his cauſe. He humbleth himſelf, and therefore can endure to be humbled by others. He chuſeth the loweſt place himſelf, and therefore can endure to be low, 1 Cor. 4.3, 4, 5. Luke 14.11. & 18.14. & 14.10.
3. The high-minded are aſhamed to be thought to come of a low deſcent; or that their Parents or Anceſtors were poor: And if their Anceſtors were rich and great, that little honour doth help to elevate their minds; becauſe they want that perſonal worth which is honourable indeed, they are fain to adorn themſelves with theſe borrowed feathers.
But the lowly know that if Riches prove ſuch a hinderance of ſalvation, and ſo few of the rich proportionably are ſaved, as Chriſt hath told us, it can be no great honour to be the offſpring of the rich: It is a ſad kind of boaſt, to ſay [my Anceſtors are liker to be in Hell than yours; or if any of them be in Heaven, they came thither as a Camel through a needles eye.] We know we are all of the common earth, and there our fleſh will all be levelled, and our nobleſt blood will turn to the common putrefaction: We are all the ſeed of ſinful Adam; our Father was an Amorite, and our Mother an Hittite, Ezek. 16.3. And good men have uſed humbly to lament their forefathers pride and wickedneſs, inſtead of boaſting of their worldly wealth; as you may read, Neh. 9.16, 39. Dan. 9.
4. The high-minded are aſhamed to be thought poor themſelves: Becauſe wealth is the Idol which they moſt honour; they think that it will moſt honour them. Becauſe they ſee that moſt men admire and honour it in the world; therefore they being of the world, do judge as the world, and confirm themſelves to its opinion. Even the poor that is proud, is aſhamed of his poverty, and would be fain accounted rich.
But the lowly are not aſhamed to ſay with Peter, Acts 3.6. Silver and gold have I none; while they have better riches to rejoyce in: They are glad, when with Paul they can ſay, We are poor, but making many rich, 2 Cor. 6.10. They will not deny, or caſt away any riches (which God doth lend them) becauſe as his Stewards, they muſt be accountable for them to their Lord. But they take it to be no ſhame to be liker Chriſt than Croeſus; or liker his Apoſtles than the Prelates and Cardinals of Rome; or to be of thoſe poor that are poor in ſpirit, who are rich in faith, and heirs of Heaven, James 2.5. Matth. 5.3. Nor is it any deſirable honour to have our ſalvation ſo much hindered and hazarded, as the rich have. God, and Angels, and wiſe men, do think never the worſe of a good man for being poor.
5. The high-minded are therefore uſually addicted to ſome exceſs in ornaments and apparel, becauſe they would be taken to be rich and comely (unleſs when their Pride worketh ſome other way.) Yea, if they be never ſo mean and poor, they would ſeem by their clothing to be ſomewhat richer than they are; or would be rich in hypocriſie, or outward appearance, except it hinder their relief. They that wear ſoft clothing were wont to dwell in the houſes of Kings, Matth. 11.8. but now they dwell in the houſes of moſt Citizens, Tradeſmen, Husbandmen; yea of Miniſters themſelves; wives, children and ſervants are commonly ſick at once of this diſeaſe: And though it be one of the loweſt and fooliſheſt games, which Pride hath to play; yet women, and children, and light-headed youths, do make up the greater number for this vanity; while the pride of the graver wiſer ſort, doth turn it ſelf to greater things.
But the lowly who are not aſhamed to be poor, are not aſhamed of poor apparel: Though they are not for uncleanlineſs, nor for an affected ſingularity, for oſtentation of humility; yet they had rather go below their rank, than above it, as taking Pride to be a greater ſhame and hurt than poverty: If their clothing be convenient to their health and uſe, and not offenſive to others, it ſufficeth them: and a patch, or a rent, or a garment that is old, will not make them bluſh: they have learnt, 1 Pet. 3.3. [Whoſe adorning, let it not be that outward, of plating the hair, or of wearing of gold, or of putting on of apparel; but the hidden man of the heart, in that which is not corruptible, even of a meek and quiet ſpirit, which is in the ſight of God of great price.
6. The high-minded have high thoughts of worldly pomp, and wealth, and greatneſs; and think of ſuch as excel in theſe, with great eſteem and reverence: They bow to the man that hath the gold Ring, and the gay apparel, while they ſlight the b…ſt and wiſeſt that are poor: They bleſs the Covetous whom the Lord abhorreth, Pſal. 10.3. And they think if they be poor and low themſelves, how brave a thing is it to be high and rich: And had far rather be rich than gracious, and be higher in the world, than to have a lowly mind.
But the humble have learnt of Chriſt to be meek and lowly, Matth. 11.29. and are ſtill learning it of him more and more: They had rather have Pauls heart, that counted all things as loſs and dung for Chriſt, and learned to abound and to ſuffer want, and in every ſtate to be content, than to be lifted up with worldly vanity. They know that it is better to be of a humble ſpirit with the lowly, than to divide the ſpoils with the proud, Prov. 16.19. And as the brother of low degree (being ſanctified Believer that can uſe all for God) muſt rejoyce when he is exalted; ſo muſt the brother of high degree, when he is made low, Jam. 1.9, 10. They pitty a Dives in his purple and ſilk, more than a Lazarus at his gates in rags. They wiſh not too eagerly for ſo dangerous an exaltation, from which they ſee ſo many terribly caſt down. They much more honour a poor Believer, than a pompous ſinner. For in their eyes a vile perſon is contemned; but they honour them that fear the Lord, Pſal. 15.4.
7. The high-minded are aſhamed of low employments: If they be ſeen doing ſuch work as is accounted baſe, or proper to poor inferiour perſons, they think they are diſhonoured: If the proud ſort of the Paſtors of the Church, had been ſent as Paul and the Apoſtles, to travel about the world on foot, and to preach the Goſpel in their humble ſelf-denying terms, they would have ſaid that this was an unſufferable drudgery; and Chriſt muſt have provided more encouraging rewards of learning, or elſe he ſhould have been no Maſter of theirs. Yea a ſervant that is proud, will diſdain the loweſt works of your ſervice, as if it were a diſgrace to ſtoop ſo low.
But the lowly do learn of Chriſt another leſſon. He ſtoopt to waſh and wipe the feet of his Diſciples, to teach them what to do toward one another. Not as the Pope doth once a year waſh ſome poor mens feet, by a Scenical ceremony (For Piety and Charity are both turn…d into imagery and ceremony by Satan, when he would deſtroy them) but ſeriouſly to inſtruct his Miniſters themſelves, what lowlineſs they muſt uſe towards one another, and to all the flock. Chriſt went on foot to preach the Goſpel, and ſo did his Apoſtles; not to oblige us to do ſo when weakneſs doth forbid us; nor to deny the benefit of a horſe, when we m…y have it; but to teach us that neither Pride ſhou…d make us aſhamed to go on foot, nor lazyneſs make it ſeem intollerable, when we are called to it. When Chriſt would appear in ſtate at Jeruſalem, he rode upon a borrowed Aſs, to fulfill the Prophecy, Zech. 9.9. Behold thy King cometh unto thee, meek and ſitting upon an Aſs, Matth. 21.5. Paul refuſed not (with other Preachers) to labour at the trade of a Tent-maker, Acts 18.3. And Timothy was not aſhamed to bring him his cloak and parchments, ſo great a Journey, 2 Tim. 4.13. Nothing is avoided by the lowly at a ſhame, but that which is diſpleaſing to God, and diſagreeeble to his Chriſtian duty: But not that which he can call the ſervice of God, and which God accepteth and will reward.
8. The high-minded are aſhamed of the company and familiarity of the poor (unleſs when they ſeek for applauſe by populari…y:) And they greatly affect the ſavour and company of the rich, James 5.4, 6. Therefore Solomon ſaith, that the rich hath many friends, Prov. 14.20. When the poor is hated of his neighbour.
But the lowly chuſe to converſe with the low. For ſo did Chriſt who was our pattern: and it is his Law [Rom. 12.16. Mind not high things, but condeſcend to men of low eſtate. Chriſt was not aſhamed to call us brethren, Heb 3.11. nor will he be aſhamed ſo to call the leaſt of his true Diſciples before God and Angels at the dreadful day, Matth. 25.40. & 28.10. Joh. 20.17. They are the moſt honourable company, who are likeſt to Chriſt, and are the wiſeſt, and the holieſt; and not thoſe who are likeſt to his crucifiers and enemies, and have their portion in this world.
9. Pride is uſually attended with vain curioſity: curioſity in ornaments, in faſhions, in diſtreſſings, in attendance, in furniture, in rooms, and in abundance of ſmall inconſiderable circumſtances. The proud (who go this lower way) do make a great matter of ſo many ſuch trifles, that their minds have no room for the greateſt things. They do not only trouble themſelves with many things, while the one thing needful is the more neglected (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 work to ſerve it?
But the lowly who mind not vain oſtentation, do ſave themſelves all this unprofitable pains: They can avoid undecent ſordidneſs, at a cheaper rate than by proud curioſity. They are accurate and curious in greater matters, in doing good, in ſecuring their ſalvation, in eſcaping ſin, and in pleaſing God; which will one day prove a wiſer curioſity, than to be curious in courtſhip, and complements, and dreſſings, and other impertinent childiſh things: Though the leaſt juſt decency is not to be neglected in its place, it is fooliſh pride to prefer it before things of importance and neceſſity. Mans mind and time are not ſufficient for all things: Somewhat muſt be omitted; and its wiſdom which chuſeth to omit the leaſt, and folly which chuſeth to omit the greateſt. As in Learning, they prove the ſoundeſt Scholars who ſpend their ſtudies on the moſt excellent and uſeful parts of learning; whilſt thoſe that too much ſtudy things ſuperfluous, are ever empty of neceſſary knowledge: It is ſo alſo in the actions of our lives: As Paul ſo vehemently condemneth vain jangling about unneceſſary and unedifying queſtions, though yet truth was not contemptible in thoſe matters: ſo alſo vain curioſity, and unedifying diligence (though about things not altogether contemptible) is but the perilous diverſion of the mind, from greater things, 1 Tim. 1.6, 7, &c.
10. The high-minded cannot endure to be beholden (unleſs neceſſity or covetouſneſs prevail againſt their Pride.) But they would have all others beholden to them, that they may ſeem as petty Deities in the world. O how it puffeth them up to have the people depend upon them, and acknowledge them for their benefactors, and to have crouded ſacrifices of thanks and praiſe to be offered them as they go about the ſtreets: If they were accounted ſuch as the world could not live, nor be happy without them, as being the moſt neceſſary parts or pillars thereof, nothing could more content their humour.
But the lowly mind deſireth 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 his own glory, but for Gods. As he is Gods Steward, it is with God that he keepeth reckoning; and if his accounts will paſs with him, he hath enough. And if God will have him to need the help of others, he is not too ſtout to ſeek and be beholden. Though every ingenious man ſhould value his freedom from the ſervitude of man, 1 Cor. 7.23. and if he can be free, ſhould chuſe it rather, verſ. 21. (And the borrower is a ſervant to the lender, Prov. 22.7.) And we may ſay with him in Luke 16.3. To beg I am aſhamed: Yet here humility will make us ſtoop, when God requireth it. Chriſt himſelf refuſed not to be a Receiver, Luke 8.3. No nor to ask a draught of water, John 4. And poverty is oft a great mercy to the proud, to take them down, and make them ſtoop. The rich anſwereth roughly; but the poor uſeth intreaties, Prov. 18.23. So much of the Marks of Pride.
Direct. III. Overlook not the odiouſneſs and peril of Pride. I will name you now but a few of its aggravations, becauſe I have more largely mentioned them elſewhere.
1. It is the moſt direct oppoſition to God, to ſet up our ſelves as Idols in his place, and ſeek for ſome of his honour to our ſelves.
2. It is the firſt born of the Devil, and an imitation of him whom God in nature hath taught us to take for the greateſt enemy of him and us; and the moſt odious of all the creatures of God.
3. It is madneſs to fall by that ſame ſin, which we know was the overthrow of our firſt Parents, and of the world.
4. And it is ſottiſh impudency in ſuch as we, who know that our bodies are going into rottenneſs and duſt, and think in what a place and plight we muſt there lie, and that thoſe daies of darkneſs will be many: And who know that our ſouls are defiled with ſin, 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 deſign of redeeming grace, which is to ſave the humble contrite ſoul.
6. It betrayeth men to a multitude of other ſins (as vanity of mind, loſs of time, neglect of duty, ſtriving for preferment, quarrelling with others, upon matters of reputation or precedency, &c)
7. And it is a ſin that God is ſpecially engaged againſt, and the ſureſt way to dejection and ſelf fruſtration, 1 Pet. 5.5. James 4 6. Iſa. 2.12. Prov. 15.22. & 16.5. & 21.4. Pſal. 138 6. & 31.23. Job 40.11, 12. Luke 14.11. & 18.14.
II. After theſe three general Directions, I ſhall briefly name a few particular ones.
Direct, 1. Remember continually what you are, and what you were, what your bodies are, and will be; and what your ſouls are by the pollution of ſin; and how cloſe it ſtill adhereth to you; and from how great a miſery Chriſt redeemed you: He neither knoweth his body, nor his ſoul, his ſin, or miſery, nor Chriſt, nor grace, who is a ſervant unto Pride.
Direct. 2 Remember the continual preſence of the moſt holy dreadful God: And can Pride lift up the head before him?
Direct. 3 Look to the example of a humbled Saviour, and learn of God incarnate to be lowly, Matth. 11.29. From his birth to his aſcenſion, you may read the ſtrangeſt Lecture of Lowlineſs, that ever was delivered to the haughty world.
Direct. 4. Turn all your deſires to the glorifying of God; remembring that you were not made for your own glory, but for his.
Direct. 5. Think much of the heavenly Glory, and it will cloud all the vain-glory of the world.
Direct. 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.
Direct. 7. Laſtly, Make uſe of humbling occaſions to exerciſe your ſelf-denyal and lowlineſs of mind. I commend not to you the pious folly of thoſe Popiſh Saints, who are magnified by them for making themſelves purpoſely ridiculous to exerciſe their humility (as by going through the ſtreets with their breeches on their heads, and other ſuch fooleries:) For God will give you humbling occaſions enough, when he ſeeth good: But when he doth it, be ſure that you improve them to the abaſing of your ſelves: and uſe your ſelves to be above the eſteem of man, and to bear contempt when it's caſt upon you (as Chriſt did for your ſakes) though not to draw it fooliſhly or wilfully upon your ſelves. He that hath but once born the contempt of men, is much better able to b…ar 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 duty, and moſt indifferent in point of honour, doth uſually beſt ſecure his honour by ſuch neglect, and alwaies beſt undergo diſhonour.