Spiritual Perfection

Fourthly. Pride of life is joined with the lust of the flesh, and the lust of the eyes. Pride destroyed both worlds; it transformed angels into devils, and expelled them from heaven: it degraded man from the honour of his creation, into the condition of the beasts that perish, and expelled him from paradise.
I will consider the nature, several kinds and degrees of it, and the means to purge us from it.

The nature of this vice consists in a irregular and immoderate appetite of superiority; 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 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 declared in the aspect and actions. Accordingly it is either arrogance that attributes an undue pre-eminence to a man's 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 precedency and power: all which are comprised 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 natural, and deeply impressed in the heart, that there is no flatterer more subtle and concealed, more easily and willingly believed, than this affection. Love is blind towards others, and more towards oneself. 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 deceitful above all things," and above all things deceitful to itself. Men look into the enchanting glass of their own fancies, and are vainly enamoured with the false reflection of their excellencies. Self-love hinders the sight of those imperfections; which discovered, would lessen the liberal esteem of themselves. The soul is a mere obscure object to its eye, than the most distant stars in the heavens. Seneca tells of some that had a strange infirmity in their eyes, that wherever they turned, they encountered the visible moving image of themselves. Of which he gives this reason; 'It proceeds from the weakness of the visible 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 fleeting glass of themselves' That which he conjectured to be the cause of the natural infrmity, is most true of the moral, the subject of our discourse. It is from the weakness of the mind, that the judicative faculty does not discover the worth of others, but sees only a man's self, as singular in perfections, and none superior, 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 circumstance of their condition, riches, or honour; and every one thinks himself sufficiently furnished with understanding: for reason being the distinguishing excellency of a man from the brutes, a defectiveness in that is very disgraceful and the title of fool, the most stinging reproach; as is evident by our Saviour's gradation: "Whoever is angry with his brother without a cause is liable to judgment; whoever says Racha," that expresses his anger contumeliously, "is subject to the council; but whoever shall say fool, shall be punished with hell-fire," Therefore men are apt to presume of their intellectual abilities: one says, I have not learning, as those who are pale with study, and whose lamps shine at midnight, but I have a stock of natural reason; or I have not a quick apprehension, but I have a solid judgment: I have not eloquence, but I epeak good sense. The high conceit of men's own worth declares itself several ways: sometimes it is transparent in the countenance; "There is a generation, O how lofty are their eyes, and their eye-lids are lifted up." Sometimes it is manifest in haughty carriage: if others do not express eminent respects to them, it is resented 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 human nature for excellent ends; to restrain them from those alluring lusts that will ruin their reputation, and to excite them to do things noble and beneficial to the public. 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." It is a recompense God has promised, "The upright shall be praised."

The apostle excites us to strive after universal holiness, by motives from reputation as well as from conscience; "Whatsoever things are true," for conscience, honest, for fame, "whatsoever are just and pure," for conscience, "whatsoever are lovely," for esteem, "if there be any virtue in ourselves, and praise from others," to propagate it, "think on these things." But the inflamed desire of praise from men, the being incensed against others as envious or enemies that deny it, the assuming it for unworthy causes, (where there is no true virtue, there is no just praise) the terminating it on ourselves, and not transferring it to God, are the effects of a vain-glorious mind. Pride undervalues goodness in itself, and respects it only for the shadow that attends it. Praise is a music so enchanting, that it inclines men to believe that to be true which is pleasing, and which they desire others should believe to be true. A philosopher, when a box of ointment of precious composition was presented to him, feeling his spirits revived with its fragrancy, broke forth with indignation against those effeminate persons that perfume their hair and habits 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 exploits of virtue, is bestowed on worthless persons, it is more detestable. The poisonous flowers of false praise are pernicious to those who are deceived and pleased with them. It is the infelicity of those who are in the highest dignity, to whom it is uneasy to descend into themselves, 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 flatterers. Flattery is the familiar figure of those who address to princes: sometimes by fine fraud and unsuspected artifice they give the countenance of truth to a lie, in representing them to excel in wisdom and virtue. But if princes be so vain-glorious that moderate praise is esteemed a diminution to their greatness, and only the strongest perfumes affect their sense, they will represent them as half deities, as second suns to the world. It was the judicious observation of Galba in his discourse with Piso, whom he designed to be his successor in the empire of Rome. "We speak with simplicity between ourselves; but others will rather speak with our state than with our persons." In short, all that have an eminent advantage to bestow favours and benefits are liable to be deceived by flatterers, who are like concave-glasses, that represent small objects in an exorbitant figure: they will feed the humours of those upon whom they depend, and speak things pleasing to them, and profitable to themselves. It is their surest security to remember, that flatterers have a double tongue, and speak with one to them, and with another of them.

In short, virtue like the sun is crowned with its own beams, and needs no foreign lustre; and it argues a sound mind to esteem praise as a resultance from virtue, and virtue for itself: but a proud man as proud, prefers the praise and shadow of virtue before the reality: as a vain woman would rather wear a counterfeit necklace that is esteemed true, than one of the finest oriental pearls that is esteemed 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 it is manifest in persons of the lowest rank: servants, shepherds, labourers, desire power over others in their condition. It is like fire, the more it is fed, the more it is increased. Ambition, if reinforced 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 melancholy: if any competitors be preferred, they are ready to say, it was not virtue or merit, but favour and fortune that advanced them; and that their own desert makes them unfortunate; according to the two properties of pride, to exalt themselves, and depress others.

Spiritual pride is distinguished from moral, as it more directly and immediately dishonours God. It is true, pride is the poison of every sin; for in transgressing the divine law, men prefer the pleasing their corrupt wills and depraved 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 especially in pride. Sins of this nature exceedingly provoke and kindle his displeasure.

When men presume upon a self-sufficiency of counsel, or power, or riches, to obtain their ends.
This sin was charged upon Sennacherib; "I will punish 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." Isa. 10. 12, 13. The folly is equal to the impiety; as it is expressed by the prophet, "Shall the axe boast against him that hews with it? Or the saw magnify itself against him that shaketh it?" Thus God speaks to Pharaoh king of Egypt; "Behold I am against thee, the great dragon that lies in the midst of his waters, which has said, my river is mine own, (O blasphemer!) and I have made it for myself." 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 heavens."

This pride is attended with reliance and confidence in their own direction to contrive, and ability to accomplish their designs; and with assuming the glory of all their success entirely to themselves. The proud manage their affairs independently upon the providence 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. It was the wise prayer of Hagar, "Give me not riches, lest I be full, and deny thee." God strictly cautions his people against this dangerous sin, "Beware thou forget not the Lord, and say in thy heart, my power, and the might of my hand, hath gotten me this wealth: remember it is he that gives the power to get riches." Deut. 3. 17, 18. And it is 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 acknowledging the divine providence, the fountain and original of all our blessings.

Whatever the kinds of sin be, when committed against knowledge with design and deliberation, they proceed from insolence and obstinacy. The Israelites are charged with this aggravation in their sinning; "They dealt proudly, and hardened their necks, and hearkened not to the commandments, and refused to obey." Neh. 9. 16, 17. 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. It is true, there are few so prodigiously wicked as to speak thus; but men's actions have a language as declarative of their words: and sinning presumptuously with a high hand, is constructively a denial, and despising of the dominion and power of the Lawgiver; 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 rebellious sinners will be according to the glory of God's majesty, and the extent of his power that was contemned and vilified by them.

When divine judgments are sent to correct the dissolute disorders of the world, and sinners should with tenderness 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 righteous to exact a severe judgment for them, nor powerful to inflict it; this argues intolerable pride and obstinacy. God and sinners are very unequal enemies: 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 jealousy? are you stronger than he? Can you encounter with offended omnipotence?" To despise his anger is as provoking as to despise his love. It is astonishing, that dust and ashes should rise to such an incorrigible height of pride, as to fly in the face of God: "Whoever hardened himself against him, and prospered?" AH that are careless of God's design to reform them by afflictions, 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 combination with the stubborn spirits of hell, and shall have their portion with them.

Lastly, When men have a vain presumption of the goodness of their spiritual state, of the degrees of their goodness, and their stability in goodness, not sensible of their continual want of renewed 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, and increased in goods, and have need of nothing; and knowest not, that thou art wretched, and poor, and miserable, and blind, and naked." Rev. 3. 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." It is true, he superficially thanks God, but the air of pride transpires through his devotion, by valuing himself above others worse than himself; as if his own virtues were the productive cause of his distinguishing goodness. If humility be not mixed in the exercise of every grace, it is of no value in God's esteem: the humble unjust publican was rather justified than the proud pharisee.

This spiritual pride is very observable in the superstitious, who measuring divine things with human, from that mixture of imaginations, introduce carnal rites into the worship of God, and value themselves upon their opinionative goodness: they mistake the swelling of a dropsy for substantial growth, and presume themselves to be more holy than others, for their proud singularity. Superstition 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 religion, but really dispirit, and weaken its efficacy. Pharisaical pride is fomented 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 divide ordinances: they pretend to live in immediate communion with God, as the angels; and dazzled with specious spiritualities, they neglect prayer, hearing the word, and receiving the sacrament, 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 disposition, 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 commandment 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 creature, 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 intercepting the grateful affectionate ascent of the soul to God, in celebrating 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 jealousy of God, his most severe and sensible attribute, is kindled for this revolture of the creature from its duty, and the depriving him of his proper glory. It is true, God's 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 impossible without the denial of himself.

Pride is in the front of those sins which God hates, and are an abomination to him: "A proud look," that is seldom disjoined from a proud heart. God "looks upon the proud afar off with a holy disdain:" Prov. 6. 16. he resists the proud. Pride is the most pernicious of all vices: for whereas any single vice is opposite to its contrary virtue: uncleanness expels chastity; covetousness, liberality; pride, like an infections disease, taints the sound parts, corrupts the actions of every virtue, 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 another kind to correct pride. And he is an unskilful physician that cures one disease by a worse. When the apostle was liable to the temptation of pride, for his celestial visions, satan was permitted to buffet him. A strange dispensation, that the prince af pride was let loose to instruct him in humility.

The fearful examples ef God's wrath upon the proud, must 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 involved him and his progeny under the sentence of the first and second death. How many great kings, for the insolent forgetfulness of their frail condition, were by divine vengeance cast down from the height of their glory, and made spectacles of ignominious misery! The proud and stubborn Pharaoh that defied the Almighty, and said, "Who is the Lord, that I should obey him, and let Israel go?" that threatened, "I will pursue, I will overtake, I will divide the spoil:" like the raging sea that roars, and foams, and swells, threatening to drown the land; but when it is come to its appointed limits, the weak sand, as if its fury were turned into fear, retires into its own channel; that proud king was tamed by frogs and flies, and at last drowned with his army in the Red Sea. Sennacherib so high flown with the conceit of his irresistible strength, that he challenged 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 destroyed 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 turned a grazing among the beasts, and by his fall was the argument of the insultation, "thou saidst in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will ascend above the height 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 weaken nations?" Isa. 14. 12, 13, 14. Herod for usurping divine honour was devoured by worms. In every age there are instances of God's terrible wrath upon the proud.

Pride is very odious in the sight of men: therefore it often borrows the mask of humility to obtain its ends: but it is 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 pleased with the vices and infelicities of others, as they afford an advantage to exalt himself above them, and grieved at their virtues 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 filled the scenes with tears and blood. Humility 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 reverence into despising, and love into hatred: when a proud man falls into misery, he is the least lamented.

That the cure of this lust is very difficult, will be evident by a variety of considerations.

Pride is the sin to which angels and men in their best state were peculiarly liable. The angels intermitting the vision of the divine glory, and reflecting upon their excellencies, were intoxicated with self-admiration. It is strange to amazement, that they should so suddenly unlearn their natures, and disclaim their Maker, who had prevented them with his excellent benefits, and raised them to that bright eminence above other creatures. Man in the state of unstained innocence, when all perfections of body and mind entered into his composition, with all his luminaries and graces, was corrupted by pride. "You shall be like gods," was the temptation 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. It is called "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 expired they wither and decay. Carnal pleasures change their natures, and become distasteful; but pride flourishes and grows in every, age. Eccl. 12. Now it is usually in vain to give counsels of wisdom to those who are sunk into folly, the proper season is to instruct and caution, when it may be preventive of folly.

The difficulty of the cure is increased, in that like a hectic fever, it is not easily discerned till it is almost incurable. Some vices are odious from the visible matter of them, intemperance, uncleanness, and injustice, by defrauding and oppressing others; but pride is often excited and drawn forth by the same things wherein virtues 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 esteem in the minds of real saints; and the outward practice of goodness will be productive of the praise of goodness in others: this will afford a strong temptation of pride. All the operations of virtues, even the exercise of humility, that are the matter and argument of praise, may be incentives of pride; and those diseases are extremely dangerous, which are nourished 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 virtues, that they are insensibly tainted.

The desire of external honour and power beyond what they deserve to be desired, and what is due to the persons desirous of them, is not easily discovered: 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 refusal of it, exposes to infamy, as if the refuser had a leaden soul, whose body is rather its sepulchre than its instrument: and the heart is the arch deceiver, the most partial parasite, and its natural falseness is fomented by the artificial flatteries of servile spirits. Every man is a stranger to himself; as the eye sees things without, but is blind as to seeing itself. 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 sometimes by medicines contrary to their nature, and sometimes by those which are like to it. The feverish heat is not only quenched by cooling juleps, but by cordials that fortify the vital heat, which consumes the peccant humours that foment the fever.

1. Consider those things which may allay the tumour of pride and vanity. Reason is the perfection of man, and the knowledge of God and ourselves is the perfection of reason: from hence proceeds the magnifying God, and vilifying ourselves.
God is the eternal Jehovah, "and there is none besides him." He alone has an independent and infinite existence. AH 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 show 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 angels. 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 respectively to another, though small in itself: but there is none absolutely great but God, who is truly infinite. In heaven, 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 intellectual and sensible, compared to God, is but as "the drop of the bucket, and the dust of the balance:" and what part are we of that drop and dust? If we consider men in the state of primitive nature, it is an evident principle written in their hearts, with characters of the clearest light, that it is their most reasonable duty, entirely to renounce themselves, 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 transgressed 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 depending upon him, and are continued by irradiations from him. There is a difference between the impressions of sounds, and the emanations of light in the air. Sounds are propagated by successive motion from one part of space into another, after the first cause, the sounding instrument is silent. But a line of light extended through the air, depends entirely and necessarily upon the original point of light front whence it proceeds. The rays of light that fill the air, in the first instant thai the sun withdraws from the horizon, all vanish. Thus all spiritual gifts depend continually upon the influxive presence of God. Now how can we be proud of his most precious 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 darkened with the thickest dregs of ignorance that no light can penetrate, that arrogates the honour of his free favours, and bountiful hand to the creature.

To be more instructive, let us consider what are the usual incentives of pride, and we shall discover that ignorance and vanity are always mixed with them.

Women, by men's wretched idolizing them, are vainly proud of their beauty, and more jealous lest their faces be deformed than their souls. Now what is flesh and blood, but a mixture of earth and water? What is beauty, a superficial appearance, a flower blasted by a thousand accidents? How soon are the colours and charms of the face vanished? How often does it betray them to those sins, that are signally punished with the foulest deformity and rottenness? 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 inspire pride into them ?

Some are swelled with the conceit of their riches: but this is very unreasonable, for no external accession can add real value to a person, fools only worship a golden calf. If any air of pride rises in a rich possessor, it may as justly provoke God to recall 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 received in marble repositories, they all flow from the same original. How often do the honourable tarnish the colour and lustre of their blood by degenerous actions? How often are the rich and great forsaken of their dependants, and only attended by a train of miseries, maintained by their expences? Such revolutions are not more strange than edipses are to the moon.

Some are raised to the height of secular honour; and there is nothing sends up more hot, fuming, and intoxicating spirits, than sovereign power. Humility in a state of the highest honour, is a very rare virtue. But there are many things, which duly considered, will lower the train of pride even in kings. The pre-eminence of external order, is seldom joined 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 height and eminence upon earth, but is encompassed with precipices and perils. The throne leaves some, and all must leave the throne. The greatest monarchs, and the most proud of their greatness, must descend into the grave, without their sceptres and flatterers, and be confined 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 accountable to the high and everlasting Judge, for their management of his vicegerency.

There is nothing men value themselves 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 experimental curiosity and inquiries could know all things in the latitude of the sensible creation, this were but a refined kind of vanity, and could not afford satisfaction to an immortal spirit. In short; suppose a person eminently endowed with divine qualities, wherein the resemblance of God consists, there cannot be the least reason of pride, for they are all graces dispensed from the sovereign 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 degenerous passion, debases a man, and brings him into miserable bondage, enslaves him to the ignorant multitude. Dependance upon the opinion and applause of the people, whose humours are very changeable, is so uneasy, that the ambitious often bite their heavy chains, though sometimes they kiss them because they are gilded. But humility preserves the true and noble freedom of the mind of man, secures his dear liberty, and peaceful dominion of himself. This is the effect of excellent wisdom.

3. Humility is the most precious ornament in God's sight: and to be approved by the divine mind, and accepted by the divine will, is the highest honour, most worthy of our ambition. It is like the precious balm, that mixed with other liquors sinks to the bottom: but then it is visible, and most amiable in the eyes of God. The apostle's ambitious labour was, "whether present or absent to be accepted of him." Now what is the vain esteem and fading breath of men, compared with the acceptance of God? Doth a learned man value the praise of the ignorant given to his composures, and disregard the approbation of the learned, the proper judges of it? Is worldly honour a certain indication of real worth, or can it satisfy the desires of the soul? A piece of rotten wood shines in the dark; but when the daylight appears, forfeits its lustre: so in the darkness of this world, titles of honour seem glorious, but in the morning of eternity they lose their flaming brightness, and vanish for ever. It is true magnanimity, to despise the 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 subject with observing, that humility is a virtue not known to the philosophers, who thought it to be opposite to magnanimity: but it is especially recommended in the gospel as a most amiable and excellent grace. We are commanded to "do nothing through strife or vain-glory, but in lowliness of mind let each esteem others better than themselves." Phil. 2. 3. This may seem an unreasonable lesson, and inconsistent with sincerity. But although the difference 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 concealed excellencies are visible to God, before ourselves. The apostle Paul though he so excellently "represented the King of saints in his life," acknowledged himself to be the chief of sinners. It is observable that St. Peter in the account of his fall and repentance, recorded by St. Mark, who wrote the gospel by his direction, aggravates his sin more than is expressed in the gospel of St. Luke and St. John, where his denial is related, but not his cursing and swearing, saying, "I know not the man:" and his repentance is not so fully declared: for the other evangelists tell us, "he wept bitterly" in the reflection upon his denial of Christ, but it is only said in Mark, when "he thought on it he wept."

Many excellent promises are made to the humble. They are declared 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 assured 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 accepted of God than when he abhorred himself.

I shall add this consideration, that should be of infinite weight with us: the Son of God came down from heaven, to set before us a pattern of humility. 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 person, 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 ?