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fairs of others. It keeps down the Swelling and Imposthưnation of the Mind, whereby Men become troublesom to themselves and others : it will not suffer Men to think more highly of themfelvés than they ought to think, but to think soberly, according as God bath given to every one the measure of Faith: which tends mightily to the Quiet, Safety, and Order of the World. In short, this Grace will render Men true Lovers, Friends, and Servants of Mankind; and instead of being lifted up, will make them subject one to another.' Which should teach us to wear this Badge, and above all other Garments to be cloth'd with Humility. And that because, as St. Peter adds in the next words,
God refiffeth the Proud, and giveth Grace to the Humble. The proud Heart resisteth God, and like Lucifer sets it self against the Most High: The Vngodly is so proud (faith the Pfalmist) that he careth not for God yea, that he despiseth him, and faith, Who is the Lord 'And this makes God the proud Man's profess’d Enemy, he hates and resists him, and how can any bear up against so mighty an Adversary? Well might the Wiseman declare, that Pride goeth before Destruction, and a haughty Spirit before a Fall; Prov. 16. 18. And ver. 5. Every one that is proud in Heart, is an Abomis nation to the Lord; and the hand join in hand, yet mall they not go unpunish'd. An Instance hereof we have in Pharaoh, whose Pride God Almighty resisted and chastiz'd with sundry forts of Judgments. Nebuchadnezzar too, for exalting hinself above God, was degraded below the Dignity of Men, and was turn'd a grazing among the Beasts of the Field. Herod, for assuming to himself the Honour that was due to God only, was eaten up of Worms: and none ever resisted God, but forely smarted for it. And this may shew us both the Folly and Danger of Pride; for if they who refift earthly Powers fall receive to themselves Damnation, what dreadful Punishments must attend them, who proudly resist the Powers of Heaven ? But tho Gód resisteth the Proud, yet
He giveth Grace to the Humble ; he fets himself against the one, and always appears for the other. He delights to fhew Mercy and Favour to the Humble, and none rise higher in the Opinion of God and Man, than they that are lowest in their own; for God is pleas'd to dwell with the Meek and Lowly, and to take up his abode with the humble and contrite Spirit: and sure they can want no Grace or
highest in their ow, and to take ubey can want
all other unts to % with Rifride is time will emen of ley.
Favour, or any good thing, where God himself vouchsafes to reside with his Holy Spirit,
Humble your felves therefore (faith our Apostle ) under the mighty Hand of God, that he may exalt you in due time. Submit your selves into God, and those he hath set over you ; and likewise be subject to one another in all Humility, that ye may escape the Resistance of the mighty Hand of his Power and Justice, and receive the Assistance that will be reach'd out to you by the Hands of his Mercy. Mind not high things, but condescend to Men of low Eftate, and then God in his due time will exalt and reward your Humility ; for Pride is ever attended with a Fall, and Humility, with Rising : this being the first Step that mounts to Honour, 'tis the Root and Foundation of all other Graces, and upon that alone may we fafely build our Hopes of Glory.
But because you may neet with some Difficulties and Discouragements in the lower Ground of Humility ; for where the Stile is low (we fay) every one is apt to go over ; therefore the Apostle, in the next words, wills you not to be dismay'd, but to caft all your Care upon God, who careth for you. Some indeed may interprét your Hunii. lity to be only a Pulillanimity or Baseness of Mind, and miscall a humble Person, by the odious Name of one of a low, nean, and abject Spirit, and so he may be apt to be insulted, abus'd, and affronted by insolent and haughty Men: but St, Peter here directs them not to be anxiously careful or concern'd about such Matters, but to refer all to the Guidance and Goodness of God, who will take a partiçular care of them, and not suffer any thing to befal theni, but what may in the end tend to their Welfare. Christ himfelf endur'd the Reproaches and Contradiction of Sinners; the Apostles went thro good Report and bad Report, through Honour and Dishonour, and have told us of Scof, fers in the latter days, walking after their own Lufts: and therefore we should not be troubled or discourag'd at those things, that have befallen the Son of God, and the best of Men ; efpecially considering, that all things shall work together for good to them that love God, and live by his Laws.
Furthermore, because the Devil, who fell by Pride, is still tenipting and drawing us into the same Condemnation, therefore St. Peter, in the next Verse, advises us to be Sober and vigilant, because our Adverfary the Devil, as a roaring
Lion, walketh about, seeking whom he may devour, Pride and Ambition is suppos'd to be the first Sin of the Devil and his evil Angels, and the Occasion of their Fall: for not being content with the high Station, wherein God had set them, but affecting to be equal with, or superiour to the most High, they were cast down from the blessed Mansions of Light and Glory, in which they were first seated, into the black Abyss of eternal Darkness: and though they are said to be reserv'd in Chains of Darkness, to the Judgment of the great Day; yer by God's Permislion the Devil is here faid, to walk ahout as a roaring Lion, seeking whom he may devour. That deadly Adversary of ours is daily seeking all Advantages to betray us, he watches what is most apt to affect and blow us up, and then plies us with Temptations suitable to the Vanity, Like a roaring Lion, he seeks firit to catch, and then to make us his Prey; for which reason, to arm our felves against hini, St. Peter here exhorts us to be sober and vigilant, that we may the better discover and defeat his Designs, Where Sobriety implies,
ift, Moderation in the use of God's Creatures, and so to be sober is to take heed that our Hearts be not overcharg'd with Surfeiting and Drunkenness, by which we lole the Use of our Reason, and the Benefit of God's Protection, Intemperance 'will easily betray us into the Enemies hands, for it deprives us of all Power of resisting him ; nor can we withstand any of his Affaults, when we cannot stand our ground: which should teach us to have the Use of Reason, and the Succours of Religion always ready ; all which will be little enough to oppose so subtle and powerful a Foe, 'Again,
2dly, There is a Sobriety of the Mind, that keeps it from Swelling and Pride ; and so to be sober is, not to think too highly of our felves, but to think soberly, according as God hath given the Measure of Faith. There is a Drunkenness of the Mind as well as the Body, both which we are industriously to avoid, and carefully to observe all the Rules of Sobriety, lest Satan get an Advantage upon us, and being lifted up with Pride, we fall into the Snare and Condemnation of the Devil. To prevent which, the Apostle would have us add hereunto the great Duty of Vigilance or Watchfulness, Be Cober, be vigilant ; to watch against the Wiles of the Devil, for he still lies in wait, and seeks all Opportunities to furprize and circumvent us : which should fet us always upon our guard, looking every
Apoitance or Wales of the Deo furprize aard, looking e way
way about us, and imploring the Assistance of Divine Grace, to withstand the Evil one, and having done all, to ftand. To which end, the Apostle directs us in the next words, to do our part ; which is, To resist him stedfast in the Faith; and then we may be sure that God will not be wanting on his. Resist the Devil (faith St. James') and the will flee from you ; James 4.7. He will not, cannot stand, if you withstand him ; for Christ hath broken his Power, and vanquish'd his Forces; and by the Power of his Grace hath made us more than Conquerors over him : so that if - you keep your ground, you are sure to win the Field, his
Temptations cannot hurt you without consenting and yiel. ding to him ; all your Danger is from your own Cowardise, and you must tamely surrender your felves up to him, before he can do you the least Harm; which is Encouragement enough to resift and defy him : only keep your Courage, and continue stedfast in the Faith, and he must and will flee from you. Above all things (faith St. Paul) take on the Shield of Faith, and that will quench all the fiery Darts of the Wicked ; Eph. 6. 16. Aftedfast Belief of the Power and Promises of God, will repel all the Assaults of the Evil one ; for this is the Victory that overcometh both the Devil and the World, even your Faith
Neither let any of the Troubles or Trials of the World shake the Constancy of your Mind, or make you fall from your own Stedfastness; Knowing, that the same Afictions are accomplifi'd in your Brethren that are in the World : meåning, that they were not the only Sufferers in the World in this way, but they had Partners enough among their own Brethren ; there was no AMiction had befallen them, but what was common to others : for their Brethren at Rome, and all other parts of the World, were Sharers with them in the like Sufferings, and he would not have them think it hard, to taste of that bitter Cup, which others drink off, but to be content to bear a Part in the common Miferies and Calamities of this Life.
To enable them hereunto, our Apostle, in the next words, falls to 'his Prayers in their behalf, that God would give them Grace and Strength to bear up under whatever might befal them; saying, The God of all Grace, who bath called us into his eternal Glory by Christ Fesus, after that ye bave suffer'd awhile, mıke you perfect, ftablish, Arengthen, settle you. Where he makes a solemn Address to Almighty God, the Giver of all Grace and Goodness, who hath
reveald and callid us to a State of Salvation by the Suf-ferings of Christ, after some fhort Conformity to him in his Sufferings, to lead us on to Perfection ; and instead of being shaken by the Troubles of this Life, to be establish'd and confirm'd in the Expectation of future Glory, as the Reward of them. For the Hopes hereof he ascribes unto God all Honour and Praise, concluding with these words; To him be Glory and Dominion for ever and ever. Amen,
This is a brief Account of the Epistle for this Day : the great Lessons we are taught by it, are to fhun Pride, and to learn Humility; to which end, we are to meditate this Day upon the Evil of the one, and the Goodness of the other. As for the Evil of Pride, it was the first and great Sin of the Devil, and that which made him truly fo; and if we may judg of the Heinousness of the Sin, by the Greatness of the Punishment, we may conclude it to be out of measure sinful, for it cast the evil Angels from Heaven to Hell ; that is, from the Top of the highest Happiness, into the Gulph of the deepest Misery: and if God spared not the Angels that sinned, but cast them down to Hell, let not any proud Person think he shall go unpunish'd. Let none then be puff'd up upon the account of any imaginary Excellence he' nay have above others, for 'tis only lent to or deposited with him ; and if thou hast received it (faith the Apostle) why boastest thou thy self, as if thou receividst it not? Do not then feed thy Fancy with any Thoughts of thine own Worth, for that will make thee arrogate more to thy self than belongs to thee; but rather think more upon thy Follies, thy Faults, and thy Frailties, and that will lower thy Spirits, and keep thee from swelling with Pride and Vanity. Moreover, never compare thy self with those that are beneath thee; for that may be apt to raise thy Esteem of thy felt, and make thee think more highly of thy self, than thou oughtít to think : But if thou wilt make comparisons, let it always be with those that are above thee, that seeing how thou art excell'd in all natural and moral Excellencies, thou mayst come to think more soberly of thy self, and in Honour prefer one another,
Lastly; Meditate on the Goodness and Gracefulness of Humility ; how anriable it appears in the eyes of God and Man, and draws on it the Favour of both, Pride is
• indeed :