Spiritual perfection, unfolded and enforced from 2 Cor. VII, 1 having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God / by William Bates ...

CHAP. III. (Book 3)

Pride considered in its nature, kinds, and degrees. It consists in an immoderate Appetite of Superiority. 'Tis Moral or Spiritual. Arrogance, Vain-glory, and Ambition, are branches of it. A secret undue conceit of our own Excellencies, the inordinate desire of Praise, the aspiring after high Places, and Titles of Honour, are the effects of Pride. Spiritual Pride considered. A presuming upon self-fuffi∣ciency▪ to obtain Mens Ends: A relyance upon their own direction and ability to accomplish their Designs. Sins commit∣ted with design and deliberation are from Insolence. A vain Presumption of the goodness of Mens Spiritual Estates. Pride is in the front of those Sins that God hates. Pride is odious in the sight of Men. The difficulty of the Cure appa∣rent from many Considerations. The pro∣per means to allay the Tumour of Pride.

4. PRide of Life is join'd with the Lusts of the Flesh, and the Lust of the Eyes. Pride destroyed both Worlds; it transformed Angels into Devils, and expelled them from Hea∣ven; it degraded Man from the honour of his Creation, into the condition of

the Beasts that perish, and expell'd him from Paradise. I will consider the na∣ture, several kinds and degrees of it, and the means to purge us from it.

The nature of this Vice consists in an irregular and immoderate appetite of Su∣periority, and has two parts: The one is the affectation of Honour, Dignity and Power, beyond their true value and worth; the other is, the arrogating them as due to a person beyond his just desert. The kinds of it are Moral and Spiritual, which are sometimes concealed in the Mind and Will, but often declar'd in the Aspect and Actions. Accordingly 'tis either Arrogance that attributes an un∣due preheminence to a Mans self, and exacts undue respects from others; or Vain-glory, that affects and is fed with Praise; or Ambition, that hotly aspires after high Places, and Titles of Prece∣dency and Power: All which are com∣prised in the universal name of Pride.

1. Pride includes a secret conceit of our own Excellencies, which is the root of all its branches. Self love is so natu∣ral, and deeply impress'd in the Heart, that there is no Flatterer more subtle and conceal'd, more easily and willingly believ'd, than this Affection. Love is blind towards others, and more towards ones self. Nothing can be so intimate

and dear, as when the Lover, and the Person beloved are the same. This is the Principle of the high Opinion, and secret Sentiments Men entertain of their own special worth. The Heart is deceit∣ful above all things, and above all things deceitful to it self. Men look into the inchanting glass of their own Fancies, and are vainly enamour'd with the false reflection of their excellencies. Self▪love hinders the sight of those Imperfections, which discovered, would lessen the libe∣ral esteem of themselves. The Soul is a more obscure Object to its Eye, than the most distant Stars in the Heavens. Se∣neca tells of some that had a strange In∣firmity in their Eyes, that where-ever they turn'd, they encountered the visible moving image of themselves. Of which he gives this Reason;

It proceeds from* 1.1 the weakness of the visive Faculty, that for want of Spirits derived from the Brain, cannot penetrate through the diaphonous Air, to see Objects; but every part of the Air is a reflect∣ing glass of themselves.

That which he conjectured to be the cause of the Natural Infirmity, is most true of the Moral, the Subject of our Discourse. 'Tis from the weakness of the Mind, that the judicative Faculty does not dis∣cover the worth of others, but sees only

a Man's self, as singular in Perfections, and none superiour, or equal, or near to him. A proud Man will take a rise from any advantage to foment Pride: Some from the perfections of the Body, Beauty or Strength; some from the cir∣cumstance of their Condition, Riches or Honour; and every one thinks himself sufficiently furnish'd with Understand∣ing: For Reason being the distinguish∣ing excellency of a Man from the Brutes, a defectiveness in that is very disgrace∣ful, and the title of Fool, the most sting∣ing reproach; as is evident by our Sa∣viour's gradation: Whoever is angry with his Brother without a cause is liable to Judg∣ment; whoever says racha, that expresses his Anger contumeliously, is subject to the Council; but whoever shall say fool, shall be punish'd with Hell-fire. Therefore Men are apt to presume of their intelle∣ctual Abilities: One says, I have not Learning, as those who are pale with Study, and whose Lamps shine at mid∣night, but I have a stock of Natural Reason; or I have not a quick Appre∣hension, but I have a solid Judgment; I have not Eloquence, but I speak good Sense. The high conceit of Mens own worth declares it self several ways: Sometimes 'tis transparent in the Coun∣tenance; There is a Generation, O how

lofty are their Eyes, and their Eye-lids are lifted up. Sometimes 'tis manifest in haughty Carriage: If others do not ex∣press eminent respects to them, 'tis re∣sented as a neglect and injury. Their Apparel at first made to hide Shame, proclaims their Pride.

2. An inordinate desire of Reputation and Praise, is another branch of Pride. The desire of Praise is sowed in the Hu∣mane Nature for excellent ends; to re∣strain them from those alluring Lusts that will ruine their Reputation, and to excite them to do things noble and bene∣ficial to the Publick. Praise, the reward of doing good, is a powerful incentive to improve and secure the civil Felicity. The wise King tells us, A good Name is rather to be chosen than great Riches. 'Tis a recompense God has promised, The upright shall be praised.

The Apostle excites us to strive after universal Holiness, by motives from Re∣putation, as well as from Conscience; Whatsoever things are true, for Consci∣ence, honest, for Fame, whatsoever are just and pure, for Conscience, whatsoever are lovely, for Esteem, if there be any ver∣tue in our selves, and praise from others, to propagate it, thinks on these things. But the inflamed desire of praise from men, the being incens'd against others as

envious or enemies that deny it, the as∣suming it for unworthy Causes, (where there is no true Virtue, there is no just Praise) the terminating it on our selves, and not transferring it to God, are the effects of a vain-glorious Mind. Pride, undervalues Goodness in it self, and re∣spects it only for the shadow that at∣tends it. Praise is a Musick so inchant∣ing, that it inclines Men to believe that to be true which is pleasing, and which they destre others should believe to be true. A Philosopher, when a Box of Ointment of precious Composition was presented to him, feeling his Spirits re∣viv'd with its Fragrancy, broke forth with indignation against those Effeminate persons that perfume their Hair and Ha∣bits with it for vicious ends, and made the use of it disgraceful. But when praise, that is so sweet and powerful a motive to encourage generous Minds to the ex∣ploits of Vertue, is bestowed on worth∣less persons, 'tis more detestable. The poisonous flowers of false praise are per∣nicious to those who are deceiv'd and pleas'd with them. 'Tis the infellcity of those who are in the highest dignity, to whom 'tis uneasie to descend into them∣selves, and take a sincere serious view of their internal State, and to whom Truth is harsh and displeasing, they are in great

danger of being Corrupted by Flatter∣ers. Flattery is the familiar figure of those who Address to Princes: Some∣times by fine Fraud and unsuspected Ar∣tifice they give the Countenance of Truth to a Lye, in representing them to excel in Wisdom and Vertue. But if Princes be so vain-glorious, that mode∣rate praise is esteem'd a diminution to their Greatness, and only the strongest perfumes affect their Sense, they will re∣present them as half Deities, as second Suns to the World. 'Twas the judicious observation of Galba in his Discourse with Piso, whom he design'd to be his Suc∣cessor in the Empire of Rome. We speak* 1.2 with simplicity between our selves; but others will rather speak with our State than with our Persons. In short, all that have an emi∣nent advantage to bestow Favours and Benefits are liable to be deceived by Flatterers, who are like Concave-Glasses, that represent small Objects in an exor∣bitant Figure: They will feed the Hu∣mours of those upon whom they depend, and speak things pleasing to them, and profitable to themselves. 'Tis their su∣rest security to remember, that Flatte∣rers have a double Tongue, and speak with one to them, and with another of them.

In short, Vertue like the Sun is crown'd with its own Beams, and needs no fo∣reign Lustre; and it argues a sound Mind to esteem Praise as a resultance from Vertue, and Vertue for it self: But a proud Man as proud, prefers the praise and shadow of Vertue before the reality: As a vain Woman would rather wear a counterfeit Necklace that is esteem'd true, than one of the finest Oriental Pearls that is esteem'd counterfeit.

3. Ambition, or the hot aspiring after high Places, and Titles of Precedency and Power, is another branch of Pride. The desire of Superiority in this instance, is so natural and universal, that 'tis ma∣nifest in Persons of the lowest Rank: Servants, Shepherds, Labourers, desire Power over others in their condition. 'Tis like Fire, the more 'tis fed the more* 1.3 'tis increas'd. Ambition, if reinforc'd by Emulation, will venture through foul ways, by Treachery, by Oppression, and by Indignities, to obtain Dignity. If any cross accident spoil their Feathers of flying to their mark, they fall into Me∣lancholy:* 1.4 If any Competitors be pre∣ferr'd, they are ready to say, 'twas not Vertue or Merit, but Favour and For∣tune that advanc'd them; and that their own desert makes them unfortunate;

according to the two properties of Pride, to exalt themselves, and depress others.

1. Spiritual Pride is distinguish'd from Moral, as it more directly and immedi∣ately dishonours God. 'Tis true, Pride is the Poison of every Sin; for in trans∣gressing the Divine Law, Men preferr the pleasing their corrupt Wills and de∣praved Appetites, before the obeying the sovereign and holy Will of God: But in some Sins there is a more immediate and explicit contempt of God, and espe∣cially in Pride. Sins of this nature ex∣ceedingly provoke and kindle his Dis∣pleasure.

1. When Men presume upon a self∣sufficiency of Counsel, or Power, or Riches, to obtain their ends. This Sin was charged upon Senacherib; I will pu∣nish* 1.5 the fruit of the proud Heart of the King of Assyria, and the glory of his high looks: For he saith, By the strength of my Hand I have done it, and by my Wisdom I am prudent. The Folly is equal to the Impiety; as 'tis express'd by the Pro∣phet, Shall the Axe boast against him that hews with it? Or the Sand magnifie him∣self against him that shaketh it? Thus God speaks to Pharaoh King of Egypt, Behold I am against thee, the great Dragon that lyes in the midst of his waters, which has said, my River is mine own, (O blas∣phemer!)

and I have made it for my self. Thus Nebuchadnezzar boasted, walking in his Palace, Is not this great Babylon, that I have built for the House of my Kingdom, by the might of my Power and the glory of my Majesty? I have laid the Foundations thereof on the centre of the Earth, and raised its Towers to the Hea∣vens.

This Pride is attended with rely∣ance and confidence in their own dire∣ction to contrive, and ability to accom∣plish their designs; and with assuming the glory of all their success intirely to themselves. The proud manage their affairs independently upon the Provi∣dence of God, who is the Author of all our Faculties and the efficacy of them, and totally neglect the two essential parts of Natural Religion, Prayer and Praise; or very slightly perform the external part, without those inward Affections that are the Spirit and Life of them. 'Twas the wise Prayer of Agar, Give me not Riches, lest I be full, and deny thee. God strictly cautions his People against this dange∣rous Sin, Beware thou forget not the Lord,* 1.6 and say in thy Heart, my power and the might of my Hand, hath gotten me this Wealth: Remember 'tis he that gives the power to get Riches. And 'tis equally dangerous, lest Men should attribute

Victories or Prosperity, in any kind, to their own Counsel and Resolution, their Prudence and Power, without humble and thankful observing and acknowledg∣ing the Divine Providence, the fountain and original of all our Blessings.

(2.) Whatever the kinds of Sin be, when committed against knowledge with design and deliberation, they proceed from Insolence and Obstinacy. The Is∣raelites are charged with this aggrava∣tion in their sinning; They dealt proudly* 1.7 and harden'd their necks, and harken'd not to the Commandments, and refused to obey. Proud Sinners are introduced boasting; Our Tongues are our own, who is Lord over us? They will endure no restraints, but are lawless and loose, as if they were above fear and danger. 'Tis true, there are few so prodigiously wicked as to speak thus; but Mens Actions have a language as declarative as their Words: And sinning presumptuously with a high hand, is constructively a denyal, and de∣spising of the Dominion and Power of the Law-giver; as if he had no right to command, nor strength to vindicate, the Honour of his despised Deity. In the last Judgment the Punishment of re∣bellious Sinners will be according to the Glory of God's Majesty, and the extent of his Power that was contemned and vi∣lified by them.

3. When Divine Judgments are sent to correct the dissolute disorders of the World, and Sinners should with ten∣derness and trembling hear the Voice of the Rod, and who has appointed it, yet they proceed in their Wickedness, as if God were not always Present to see their Sins, nor Pure to hate them, nor Righ∣teous to exact a severe Judgment for them, nor Powerful to inflict it; this argues intolerable Pride and Obstinacy. God and Sinners are very unequal Ene∣mies: The effects of his Displeasure should be received with obsequiousness, not with obduration: Therefore the Apostle puts that confounding Question, Do you provoke the Lord to jealousie, are you stronger than he? Can you encounter with offended Omnipotence? To despise his Anger is as provoking as to despise his Love. 'Tis astonishing, that Dust and Ashes should rise to such an incorrigible heighth of Pride, as to fly in the Face of God: Who ever hardned himself against him, and prospered? All that are careless of God's design to reform them by Affli∣ctions, that seek for relief in diverting Business or Pleasures, provoke God to more severe inflictions of his Anger: But those surly proud Natures that are exasperated by Sufferings, and wrestle with the strongest Storms, are in com∣bination

with the stubborn Spirits of Hell, and shall have their portion with them.

Lastly, When Men have a vain pre∣sumption of the goodness of their spiri∣tual state, of the degrees of their Good∣ness, and their stability in Goodness, not sensible of their continual want of re∣newed supplies from Heaven, they are guilty of spiritual Pride. Of this there are two Instances in Scripture; the one in the Church of lukewarm Laodicea, the other in the Pharisee, mentioned by our Saviour. The first said, I am rich,* 1.8 and increased in goods, and have need of nothing; and knowest not, that thou art wretched, and poor, and miserable, and blind, and naked. The Pharisee, to raise the esteem of his own Goodness, stands upon comparison with others, whose Vices may be a foil to his seeming Graces: He said, I am not as other Men are, Extortioners, Adulterers, or even as this Publican. 'Tis true, he superficially thanks God, but the air of Pride tran∣spires through his Devotion, by valuing himself above others worse than him∣self; as if his own Vertues were the productive cause of his distinguishing Goodness. If Humility be not mix'd in the exercise of every Grace, 'tis of no value in God's esteem: The humble un∣just

Publican was rather justified than the proud Pharisee.

This spiritual Pride is very observable in the superstitious, who measuring Di∣vine Things with Humane, from that mixture of imaginations, introduce car∣nal Rites into the Worship of God, and value themselves upon their opinionative Goodness: They mistake the swelling of a Dropsie for substantial growth, and presume themselves to be more holy than others, for their proud singularity. Su∣perstition is like Ivy, that twines about the Tree, and is its seeming ornament, but drains its vital Sap; and under its verdant Leaves covers a Carcass: Thus carnal Ceremonies seem to adorn Reli∣gion, but really dispirit, and weaken its efficacy. Pharisaical Pride is foment∣ed by a zealous observance of things un∣commanded in Religion, neither pleasing to God, nor profitable to Men. On the contrary, some Visionaries pretend to such a sublimity of Grace and eminent Sanctity, that they are above the use of Divine Ordinances: They pretend to live in immediate Communion with God, as the Angels; and dazled with speci∣ous Spiritualities, they neglect Prayer, hearing the Word, and receiving the Sa∣crament, the means of growing in Grace, as if they were arrived at Perfection.

This is the effect of spiritual Pride and Delusion.

For the mortifying this vicious Dispo∣sition, consider that Pride is in a high degree injurious and provoking to God. An ordinary Malefactor breaks the King's Laws, but a Rebel strikes at his Person and Crown. The first and great Com∣mandment is to honour God with the highest Esteem and Love, with the most humble Adoration; consequently, the greatest Sin is the despising his Majesty, and obscuring his Glory. There is no Sin more clearly opposite to Reason and Religion: For the most essential duty and character of an understanding Crea∣ture, is dependance and observance of God as the first cause and last end of all things; receiving with thankfulness his Benefits; and referring them all to his Glory. Pride contradicts natural Justice, by intercep••ing the grateful affectionate ascent of the Soul to God, in celebra∣ting his Greatness and Goodness. A proud Man constructively puts himself out of the number of God's Creatures, and deserves to be excluded from his tender Providence. The Jealousie of God, his most severe and sensible Attri∣bute, is kindled for this revolture of the Creature from its Duty, and the depri∣ving him of his proper Glory. 'Tis true,

Gods declarative Glory is not profitable to him: But he will not give his glory to another, nor permit another to usurp it: his Concession and Consent would be directly contrary to the Eternal Rule of Righteousness, and therefore impossi∣ble without the denial of himself.

Pride is in the Front of those Sins which God hates, and are an Abomina∣tion to him: A proud look, that is seldom dis∣join'd from a proud Heart. God looks upon* 1.9 the proud afar off with a holy Disdain: He resists the Proud. Pride is the most perni∣cious of all Vices: for whereas any single Vice is opposite to its contrary Vertue: Uncleanness expels Chastity; Covetous∣ness, Liberality; Pride, like an infectious Disease, taints the sound parts, Corrupts the Actions of every Vertue, and deprives them of their true Grace and Glory. Pride is so offensive to God, that he sometimes permits his Children to fall into sins of a∣nother kind to Correct Pride. And he is an unskilful Physician that Cures one Dis∣ease by a worse. When the Apostle was liable to the temptation of Pride, for his Coelestial Visions, Satan was permitted to buffet him. A strange Dispensation, that the Prince of Pride was let loose to in∣struct him in Humility.

The fearful Examples of God's Wrath upon the Proud, most convincingly prove

how odious they are in his sight. The Angels fell by Pride, and are the most cursed creatures of the Creation, and bound with Chains of Darkness to the Judgment of the Great Day. Adam was sick of the same Disease, which involv'd him and his Progeny under the Sentence of the first and second Death. How many great Kings, for the insolent for∣getfulness of their frail Condition, were by Divine Vengeance cast down from the heighth of their Glory, and made specta∣cles of ignominious Misery. The proud and stubborn Pharaoh that defy'd the Almighty, and said, Who is the Lord, that I should obey him, and let Israel go? that threatned, I will pursue, I will over∣take, I will divide the spoil: Like the rag∣ing Sea that roars, and foams, and swells, threatning to drown the Land, but when 'tis come to its appointed Limits, the weak Sand, as if its Fury were turn'd into Fear, retires into its own Channel; that proud King was tam'd by Frogs and Flies, and at last drown'd with his Army in the Red Sea. Senacherib so high flown with the Conceit of his Irresistible Strength, that he Challeng'd Heaven, Who is your God? that he should be able to deliver you out of my hands? found there was a just power above, that in one Night destroy'd his mighty Army, and

afterward cut him off in his Idolatry. Nebuchadnezzar the Head of Gold in the Figure representing the Empires of the World, was for his Pride turn'd a grazing among the Beasts, and by his Fall was the Argument of the Insultation, Thou saidst in thy heart, I will ascend into* 1.10 Heaven, I will exalt my Throne above the Stars of God: I will ascend above the heighth of the Clouds, I will be like the most high. How art thou fallen from heaven, O Lucifer, Son of the morning? how art thou cut down to the ground that didst wea∣ken nations. Herod for usurping Divine Honour was devour'd by Worms. In every Age there are instances of God's terrible Wrath upon the Proud.

2. Pride is very odious in the sight of Men: therefore it often borrows the mask of Humility to obtain its ends: but 'tis always odious to God, who sees the most intimate workings of it in the heart. A proud Man is an Enemy to the more Excellent and Worthy: he is pleas'd with the Vices and Infelicities of others, as they afford an advantage to exalt him∣self above them, and grieved at their Vertues and Happiness which render them more valuable than himself.

Pride is the Parent of Contention: it exasperates the Sense of a small Offence, puts an edge upon Anger, and has often

afforded tragical Subjects, that have fill'd the Scenes with Tears and Blood. Hu∣mility produces Patience: for it makes a Man lower in his own Eyes, than he is in the opinion of others. Pride treats others with Contempt and Censure, and thereby provokes them to turn Reve∣rence into Despising, and Love into Ha∣tred: When a proud Man falls into Mi∣sery, he is the least lamented.

That the Cure of this Lust is very difficult, will be evident by a Comple∣xion of Considerations.

1. Pride is the Sin to which Angels and Men in their best state were pecu∣liarly liable. The Angels intermitting the vision of the Divine Glory, and re∣flecting upon their Excellencies, were in∣toxicated with Self-admiration. 'Tis strange to Amazement, that they should so suddenly unlearn their Natures, and disclaim their Maker, who had preven∣ted them with his excellent Benefits, and rais'd them to that Bright Eminence a∣bove other Creatures. Man in the state of unstain'd Innocence, when all Per∣fections of Body and Mind enter'd into his Composition, with all his Lumina∣ries and Graces was Corrupted by Pride. You shall be like Gods, was the Tempta∣tion that corrupted him. Prodigious disorder! His Pride begins when his

true Glory Ends: and his Humility ends when his Shame begins.

In the depraved Nature of Man, Pride is the Radical Reigning Sin, that first Lives and last Dies. 'Tis call'd the Pride of Life. Pride springs up in the Heart of a Child, and continues to extreme Age. Other Vices have their Seasons, which being expir'd they wither and decay. Carnal pleasures change their Natures, and become distastful; but Pride flou∣rishes* 1.11 and grows in every Age. Now 'tis usually in vain to give Counsels of Wisdom to those who are sunk into Holly, the proper Season is to Instruct and Caution, when it may be preventive of Folly.

The difficulty of the Cure is increas'd, in that like a Hectic Feaver 'tis not ea∣sily discerned till 'tis almost incurable. Some Vices are odious from the visible matter of them, Intemperance, Un∣cleanness, and Injustice, by defrauding and oppressing others; but Pride is often excited and drawn forth by the same things wherein Vertues are exercised, and distinguished only by the end, which is often concealed from our own sight. The Pharisee is a signal Instance of this. A Man may visibly despise the Pomp and Vanities of the World, and this may raise his osteem in the minds of real

Saints; and the outward practice of Good∣ness, will be productive of the praise of Goodness in others: This will afford a strong temptation of Pride. All the operations of Vertues, even the exercise of Humility, that are the matter and argument of Praise, may be incentives of Pride; and those Diseases are ex∣treamly dangerous, which are nourish'd by that Food that is necessary to support Life. The old Serpent when he cannot seduce Men by carnal Temptations, which are easily discovered, inspires with so soft a breath the opinion of their own Vertues, that they are insensibly tainted.

The desire of external Honour and Power beyond what they deserve to be desir'd, and what is due to the Persons desirous of them, is not easily discover∣ed: Partly, in that the aspiring after Dignity is in the universal consent of Men, an argument and indication of a sublime Spirit; whereas the modest re∣fusal of it, exposes to Infamy, as if the refuser had a Leaden Soul, whose Body is rather its Sepulchre than its In∣strument: And the Heart is the arch∣deceiver, the most partial parasite, and its natural falseness is fomented by the artificial Flatteries of servile Spirits. Eve∣ry Man is a stranger to himself; as the Eye sees things without, but is blind as

to the seeing it self. Men study to know more of others than of themselves, and therefore know less.

In curing the Diseases of the Soul, we are directed by the method of curing the Diseases of the Body; which is some∣times by Medicines contrary to their Na∣ture, and sometimes by those which are like to it. The Feverish Heat is not on∣ly quench'd by cooling Juleps, but by Cordials that fortifie the Vital Heat, which consumes the peccant Humours that foment the Fever.

1. Consider those things which may allay the tumor of Pride and Vanity. Reason is the perfection of Man, and the knowledge of God and our selves is the perfection of Reason: From hence proceeds the magnifying God, and vili∣fying our selves.

God is the eternal Jehovah, and there is none besides him. He alone has an inde∣pendent and infinite Existence. All other things are from his Efficiency: Every spark of Life, and degree of Being is from him. Without the least strain of his Power he made the World, and as easily upholds it. All created things have but an appearance and shew of Being, in him alone is the solidity and stability of Being for ever. He dwells in Light unapproachable, not only to

mortal Eyes, but to the immortal An∣gel. He is the only Wise, and Good, and Immortal Being. In the present state, great and small are not words of absolute but comparative signification, with respect to the various conditions of Men; as one Pearl is called great respe∣ctively to another, though small in it self: But there is none absolutely great but God, who is truly infinite. In Hea∣ven, where the blessed Spirits have the most immediate and fullest view of the Deity, the Lord alone is exalted.

2. Consider that the whole World in∣tellectual and sensible, compar'd to God, are but as the drop of the bucket, and the dust of the ballance: And what part are we of that drop and dust? If we consi∣der Men in the state of primitive Na∣ture, it is an evident Principle written in their Hearts, with characters of the clearest Light, That 'tis their most rea∣sonable Duty, entirely to renounce them∣selves, and to devote themselves to the Glory of God: But if we consider them as Creatures and Sinners, that can assume nothing as their own, but their Sins and Miseries, the penal consequents of them; this will humble us below the Brutes, who never transgress'd the order of their Creation. We are less than the least of

all God's Mercies, and our Sins deserve the heaviest of his Judgments.

Consider the Men that most excel others, are as naked of Natural Good, as destitute of Moral and Spiritual Good as others. Every good and perfect gift comes from the Father of Lights: And as those are the best Gifts that come from him in that notion, so they are most de∣pending upon him, and are continued by irradiations from him. There is a diffe∣rence between the impressions of Sounds, and the emanations of Light in the Air. Sounds are propagated by successive mo∣tion from one part of space into ano∣ther; after the first cause, the sounding instrument is silent. But a line of Light extended through the Air, depends in∣tirely and necessarily upon the original point of Light from whence it proceeds. The Rays of Light that fill the Air, in the first instant that the Sun withdraws from the Horison, all vanish. Thus all Spiritual Gifts depend continually upon the influxive presence of God. Now how can we be proud of his most preci∣ous Gifts, of which we make a forfeiture and cannot possess without Humility? The most eminent advantages which some have above others, are the shining marks of his Bounty. How absurd is

it for one to boast of Wealth, who daily lives upon Alms? The more we receive, the higher are our Obligations, and the more heavy will be our account. The Mind is darken'd with the thickest dregs of ignorance that no Light can pene∣trate, that arrogates the Honour of his free Favours, and bountiful Hand to the Creature.

To be more instructive, let us Con∣sider what are the usual Incentives of Pride, and we shall discover that Igno∣norance and Vanity are always mixt with them.

Women, by Mens Wretched Idolizing them, are vainly proud of their Beauty, and more jealous lest their Faces be de∣form'd than their Souls. Now what is Flesh and Blood, but a mixture of Earth and Water? What is Beauty, a super∣ficial Appearance, a Flower blasted by a thousand Accidents? How soon are the Colours and Charms of the Face vanisht? How often does it betray them to those Sins, that are signally punisht with the foulest deformity and rotten∣ness? The most beautiful are not less Mortal than others: they must shortly be the prey of Death, and pasture of Worms, and can such a fading Toy in∣spire Pride into them?

Some are swell'd with the Conceit of their Riches: but this is very unreason∣able, for no external accession can add real value to a person, Fools only wor∣ship a Golden Calf. If any air of Pride rises in a Rich Possessor, it may as just∣ly provoke God to recal his Blessings as he liberally bestowed them.

Others presume upon the Nobility of their Extraction, but whoever our more immediate Parents be, if we ascend in our thoughts, we must come to our grand Progenitor Adam, the Son of the Earth, and Fountain of Mankind. All are Streams from him, if some slide along in the low Grounds, and some are re∣ceived in Marble Repositories, they all flow from the same Original. How of∣ten do the Honourable tarnish the Co∣lour and Lustre of their Blood by dege∣nerous Actions? How often are the Rich and Great forsaken of their Depen∣dents, and only attended by a train of Miseries, maintain'd by their Expences? Such Revolutions are not more strange than Eclipses are to the Moon.

Some are rais'd to the heighth of Se∣cular Honour, and there is nothing sends up more hot, fuming, and intoxicating* 1.12 Spirits, than Soveraign Power. Humi∣lity in a state of the highest Honour, is

a very rare vertue. But there are many things, which duly consider'd, will lower the train of Pride even in Kings. The Pre-eminence of external Order, is sel∣dom joyn'd with the Pre-eminence of inherent Excellencies. How many wear Royal Crowns, that are Slaves to their Lusts, and govern others who cannot govern themselves? Besides, there is no Heighth and Eminence upon Earth, but is encompast with precipices and perils. The Throne leaves some, and all must leave the Throne. The greatest Mo∣narchs, and the most proud of their Greatness, must descend into the Grave, without their Scepters and Flatterers, and be Confin'd to a dark Solitude, where they shall have no other State or Carpets, but the Worms to cover them, and Corruption under them. There is but one Kingdom that cannot be shaken, and one Immortal King. In the next World, they must stand upon a level with the meanest Wretches, and be ac∣countable to the High and Everlasting Judge, for their management of his Vicegerency.

There is nothing Man value them∣selves more than upon the account of their Understandings; Knowledge puffs up. But how little do we know? Pride is the

effect of great Presumption, and little Knowledge. Suppose one by experi∣mental Curiosity and Inquiries could know all things in the Latitude of the sensible Creation, this were but a refin'd kind of Vanity, and could not afford sa∣tisfaction to an Immortal Spirit. In short, suppose a person eminently en∣dowed with Divine Qualities, wherein the resemblance of God consists, there cannot be the least reason of Pride, for they are all Graces dispenc'd from the Soveraign unaccountable pleasure of God, who makes the most excellent Saint to differ from others.

2. It will be an Excellent Means to Cure Pride, to convince the Minds of Men, what is true Honour, and direct their Desires to it.

The Wisest of Kings has told us, that before Honour is Humility. Pride is a de∣generous passion, debases a Man, and brings him into miserable Bondage, en∣slaves him to the ignorant multitude. Dependance upon the opinion and ap∣plause of the People, whose Humors are very changeable, is so uneasie, that the Ambitious often Bite their heavy Chains, though sometimes they Kiss them be∣cause they are gilded. But Humility preserves the True and Noble Freedom

of the Mind of Man, secures his dear* 1.13 Liberty, and peaceful Dominion of him∣self. This is the effect of Excellent Wis∣dom.

3. Humility is the most precious Or∣nament in God's Sight: and to be ap∣proved by the Divine Mind, and accep∣ted by the Divine Will, is the highest Honour most worthy of our Ambition. 'Tis like the precious Balm, that mixt with other Liquors sinks to the bottom: but then 'tis visible, and most amiable in the Eyes of God. The Apostle's ambi∣tious Labour was, whether present or ab∣sent to be accepted of him. Now what is the vain esteem and fading breath of Men, compar'd with the acceptance of God? Doth a Learned Man value the praise of the Ignorant given to his Com∣posures, and disregard the approbation of the Learned, the proper Judges of it? Is Worldly Honour a certain indication of real worth, or can it satisfie the de∣sires of the Soul? A piece of rotten Wood shines in the Dark, but when the Day-Light appears, forfeits its Lustre: so in the darkness of this World, Titles of Honour seem Glorious, but in the morning of Eternity they loose their flaming Brightness, and vanish for ever. 'Tis true Magnanimity, to despise the* 1.14

praise of men, and to seek and value the honour that comes from God only. After this short Life, Men are dead for ever to the pleasure of their Fame.

I shall Conclude this part of our Sub∣ject with observing, that Humility is a Vertue not known to the Philosophers, who thought it to be opposite to Mag∣nanimity: but 'tis especially recommen∣ded in the Gospel as a most Amiable and Excellent Grace. We are Commanded to do nothing through strife or vain-glory,* 1.15 but in lowliness of mind let each esteem others better than themselves. This may seem an unreasonable Lesson, and inconsistent with Sincerity. But although the diffe∣rence between Men in Civil things, and Intellectual Perfections be clear, yet in Moral Qualities, we knowing our own Defects and secret Faults, may prefer others, whose conceal'd Excellencies are visible to God, before our selves. The Apostle Paul though he so excellently represented the King of Saints in his Life, acknowledged himself to be the chief of Sinners. 'Tis observable that St. Peter, in the account of his Fall and Repen∣tance, Recorded by St. Mark, who wrote the Gospel by his Direction, aggravates his Sin more than is exprest in the Gospel of St. Luke and St. John, where his De∣nial

is related, but not his Cursing and Swearing, saying, I know not this man: and his Repentance is not so fully de∣clar'd: for the other Evangelists tell us, he wept bitterly in the reflection upon his denial of Christ, but 'tis onely said in Mark, when he thought on it he wept.

Many Excellent Promises are made to the Humble. They are declar'd blessed by our Saviour, who are not Rich in Treasures, but poor in Spirit: God will revive the Spirit of the humble: He will give Grace to the humble, and hear their Prayers. We are assur'd though the Lord be high, yet he has a respect to the lowly: He sets his Esteem and Love on them, regards and relieves them: Humility attracts the Eye and Heart of God himself. Job was never more ac∣cepted of God than when he abhorr'd himself.

I shall add this Consideration, that should be of Infinite weight with us: The Son of God came down from Hea∣ven, to set before us a pattern of Hu∣mility. He does in a special manner instruct us in this Lesson: Learn of me, I am meek and lowly. Never could Glory ascend higher than in his Per∣son, nor Humility descend lower, than in his Actions. There are the deepest

imprinting passages of Humility in the whole Course of his despised Life▪ and Ignominious Sufferings. What can be more Honourable than to imitate the Humble King of Glory?

Notes

• * 1.1

  Infirmavis Ocu∣lorum, non po∣test ne proxi∣mum aerem perrumpere, sed resistit. Sen. lib. preternat quaest.
• * 1.2

  Etiam ego ac tu simplicissime inter nos hodie loquimur; ce∣teri libentias cum Fortuna nostra, quam nobiscum. Tacit. Hist. l. 1.
• * 1.3

  Facit avidos nimis faelicitas, nec tam tempe∣ratae cupidita∣tes, ut in eo quod contigit de sinant. Sen.
• * 1.4

  Praemia virtu∣tum, quia velo∣cius erat viciis adeptus. Tac.
• * 1.5

  Isa. 10. 12, 13.
• * 1.6

  Deut. 8. 17, 18.
• * 1.7

  Neh. 9. 16, 17.
• * 1.8

  Rev. 3.
• * 1.9

  Prov. 6. 16.
• * 1.10

  〈…〉〈…〉. 12, 13, 14.
• * 1.11

  Eccl. 12.
• * 1.12

  Audeo dicere. Aug.
• * 1.13

  Quam quidem laudem sapien∣tiae statuo esse maximam, non aliunde pende∣re, non extrinse∣cus aut bene aut male faciendi suspensas habere rationes. Cic. l. 5. Ep. 13. Nihil humilita∣te sublimius a∣pud Deum. Hicr.
• * 1.14

  Joh. 2.
• * 1.15

  Phil. 2. 3.