The True Christians T est, Part 1 · Meditation 69 – Meditation 70
MEDITAT. LXIX. Of Pride in Riches.
COnference and Affiance is one ſpecies of Pride in Riches; but this I met with fitly under another Head, therefore I will think no more of it here.
To be content with what we have, is no piece of Pride in it ſelf: Though he was a proud Worldling, who bid his heart be merry, becauſe he had Goods laid up for many years: Yet it was a good ſaying of a bad Man, I have enough, my Brother.
There may indeed be Pride in refuſing Preſents; but it is not ſimply a piece of Pride, no, nor Folly neither, to refuſe them. Balaam was proud enough; but I do not take it to be any part of his Pride, to refuſe the Preferments offered him by the King of Moab. Who dare cenſure Abraham of Pride, though he ſpeaks much like a Gentleman to the King of Sodom, Gen. 14. 23. and ſwore that he would not take from a thread to a ſhoe-latchet, lest he ſhould ſay, I have made Abraham rich? Or Eliſha either, though a poorer Man than he, who obſtinately refus'd to receive any gift at the hands of the Syrian Prince?
But to bleſs our ſelves ſecretly in Riches, and think our ſelves better men than our Neighbors, or indeed at all really valuable for them, is Pride, and an undue eſtimation of Riches. And thus I ſuſpect, ſome of the plaineſt and obſcureſt men are the proudeſt.
Much more is it Pride to make oſtentation of Riches, either in words by bragging of them; or in deeds, by pompous Buildings, gawdy Apparel, or the like: Yea, poſſibly there may be a proud oftentation even in founding Churches, Hoſpitals, and Alms-houſes. Come, ſee my Charity to the Lord and to his Poor, ſounds as ſuſpiciouſly, as, Come, ſee my Zeal.
But of all Oſtentations, it is moſt odiouſly fooliſh, for a Man to bring his Eſtate, as an Argument for his Opinion or Party, or the goodneſs of either: and to bring Riches and worldly Proſperity as an Argument of the ſpecial Love of God, is next to Blaſphemy; as if we thought God to be altogether ſuch an one as our ſelves. From this falſe conceit perhaps it is, that men grown rich from mean beginnings, are moſt apt to be proud; but when they are, they are moſt ridiculous. This Fellow came in but yeſterday, and he will needs be a Judge.
To aſcribe our Riches to our own care or induſtry, or ingenuity, ſo as to exclude the Providence of God, or not to allow it the higheſt place, is carnal. We know indeed that God gives Riches uſually in a way of ingenious induſtry, and men of underſtanding uſually have Bread; and to know that God has given us Riches in a way of induſtry, is but juſt.
But yet we muſt think withal,
First, That it was he that gave that ingenuity, and enabled to that induſtry: It is God, ſaith the Prophet, that inſtructeth even the Husbandman to diſcretion, Iſa. 28. 26.
Secondly, That there is not ſuch a neceſſary conjunction between theſe things and Riches, but that they are often diſappointed; it is the bleſſing of God onelyonly that makes them ſucceſsful, that makes men rich; without which, foreign. So that to aſcribe to our ſelves, and exclude that particular and powerful Providence, is groſs and carnal.
Lord, What have I, but what I have received? Thou art the great Houſe-keeper, that givest to all the Members of thy Family their ſeveral Portions, to one more, to another leſs; and which of them may boast over another, or how dare any of them boast against thee? And why ſhould I glory in a thing that is extrinſick to me, a ſeparable Adjunct, that may be, and yet I be never the better; or may not be, and I be never the worſe? Nay, in a thing that many enjoy, and yet are really very contemptible and hateful, whom I my ſelf do not think ever the better for them? And why ſhould we admire and value our ſelves for thoſe things, for which we do not value other men?
MEDITAT. LXX. Of Pride in Strength.
TO be proud of our ſtrength and power, denominates us Lovers of the World.
They are proud of their ſtrength, who glory in it diſtinct from the Almighty; that glory in it, as if they had girded themſelves with ſtrength.
That make oſtentation of their ſtrength in words, as the Philiſtine Braggadochio did: or in deeds, uſing the utmoſt ſtrength for accompliſhing a ſmall matter; as if a King ſhould raiſe a mighty Army of Horſe and Foot to hunt Flies, or catch Partridges.
To make Laws about trivial matters, more for oſtentation of ones Authority, than for the eſtabliſhment of any thing that is really good, is ridiculous, and an abuſe of power.
To eat, or drink, or fight for Wagers; to get one anothers money, or to make others ſport, is ſomething worſe than what a Beaſt would do; it approaches to the barbarous Cuſtom of the Heathen Roman Gladiators, who kill'd one another, for a paſtime to the People.
To abuſe Power to Oppreſſion, is like the Lyon in the Fable; One part of the Prey is mine, becauſe I am the worthiest; Another is mine, becauſe I took most pains in Hunting; and if ye will not give me the third, try for it who dare.
To aſcribe Victory to ones own Arm, to the Arm of Fleſh, is to be proud of ones ſtrength. How unſeemly theſe Brags are, we may ſee in the Aſſyrian Monarch, and how God took him up for his pride, and preſently took him down too, 2 Kings 19. I wiſh theſe Robuſtious Self-Confidents would conſider, that it is God alone who girdeth with ſtrength; he often baffles the ſtrength of the ſtrongeſt, and that by deſpicable means; as he chaſtiſed the monſtrous Goliah by a Shepherds Boy.
God requires that our ſtrength be employ'd for him; that it be laid out in maintenance of the Truth, in defence of the weak and helpleſs.
He has charged us againſt this wickedneſs expreſly by the Prophet, Let not the ſtrong man glory in his ſtrength, Jer. 9. 23.
And how ridiculous a thing is it, for a man to be proud of that, wherein his Horſe or his Oxe excels him, more than he excels a Child? Is a man mighty to eat, or to drink? And is not a Beaſt more? For who can eat like the Behemoth, or drink like Leviathan?
Lord, Strengthen me with Might in my inner man, that I may obtain the Victory over Principalities and Powers; triumph over the powers of Hell and Darkneſs, the Devil, and my Luſts! As for bodily ſtrength, endow me with ſo much as may ſerve to make me uſeful, and give me grace to uſe it in thy ſervice, never glorying in that, which, before I am well aware, will be turn'd into weakneſs and rottenneſs!