[♦] “frequently” replaced with “frequent” per Errata
The pleasure and sweetness of an humble temper.
19. Again, this grace is accompanied with a great deal of happiness. The proud person is a trouble to all that converse with him, but most of all to himself. Every thing is enough to vex him; but scarce any thing sufficient to please him. But the humble person hath the advantage when he is despised, that none can think more meanly of him than he doth of himself; and as he is less affected with injuries, so he is less obnoxious to them. Contention, which cometh of pride, betrays a man into a thousand [♦]inconveniences, which those of a meek and lowly temper seldom meet with. True humility begets veneration among wise men, whilst pride defeateth its own design, and depriveth a man of that honour it makes him pretend to.
[♦] “inconvenices” replaced with “inconveniences”
20. And the exercises of humility which relate to God, are accompanied with the greatest satisfaction. It is impossible to express the delight which religious persons feel in the lowest prostrations of their soul before God; when having a deep sense of the divine Majesty, they sink (if I may so speak) to the bottom of their beings, and vanish and disappear in the presence of God, by a serious and affectionate acknowledgement of their own nothingness; when they understand the full sense of the psalmist’s exclamation, Lord, what is man? And can utter it with the same affection. Never did any haughty person receive the praises of men with so much pleasure as the humble renounce them, Not unto us, O Lord, not unto us, but unto thy name give glory.
21. Thus I have spoken something of the excellencies and advantages of religion in its several branches. Let us acquaint ourselves with it, and experience will teach us more than all that ever hath been spoken or written concerning it. If we may suppose the soul to be already awakened unto some longing desires after so great a blessedness, it will be good to give them vent, and suffer them to issue forth in some such aspirations as these.
A PRAYER.
GOOD God! what a mighty felicity is this to which we are called? How graciously hast thou joined our duty and happiness together, and prescribed that for our work, the performance whereof is a great reward? And shall such silly worms be advanced to so great a height? Wilt thou allow us to raise our eyes to thee? Wilt thou admit and accept our affection? Shall we receive the impression, of thy divine excellencies, by beholding and admiring them, and partake of thy infinite blessedness and glory, by loving thee, and rejoicing in them? O the happiness of those souls that are disintangled from every narrow good; whose understandings are enlightened by the holy Spirit, and their wills enlarged to the extent of thine; who love thee above all things, and all mankind for thy sake! I am persuaded, O God, I am persuaded, that I can never be happy, till my corrupt affections be mortified, and the pride and vanity of my spirit subdued, and till I come seriously to despise the world, and think nothing of myself. But O when shall it once be? O when wilt thou come unto me, and satisfy my soul with thy likeness, making me holy as thou art holy, even in all manner of conversation? Hast thou given me a prospect of so great a felicity, and wilt thou not bring me unto it? Hast thou excited these desires in my soul, and wilt thou not also satisfy them? O teach me to do thy will, for thou art my God; thy Spirit is good, lead me unto the land of uprightness. Quicken me, O Lord, for thy name’s sake, and perfect that which concerneth me. Thy mercy, O Lord, endureth for ever, forsake not the work of thine own hands.
The despondent thoughts of some newly awakened to a right sense of things.
1.I HAVE hitherto considered wherein true religion consists, and how desirable a thing it is; but when one sees how infinitely distant he is from it, he may perhaps be ready to despond; he may sit down in sadness, and bemoan himself, and say, in the [♦]anguish of his spirit, “They are happy indeed whose souls enjoy the divine life, who are thus renewed in the spirit of their minds; but alas! I am quite of another constitution. If outward observances could have done, I might have hoped to acquit myself: but since nothing but a new nature can serve, what am I able to do? I could give all my goods to the poor, but cannot command that love, without which this would profit me nothing. This gift of God cannot be purchased with money[¹]. If a man should give all the substance of his house for love, it would be utterly contemned[²]. I could pine my body; but I cannot starve my corruptions, nor wean my affections from earthly things. I am many times convinced of my own vileness; but this rather begets discontent in me, than true humility; and though I should come to think meanly of myself, yet I cannot endure that others should think so too. In a word, when I reflect on my most specious attainments, I have reason to suspect that they are all but the effects of nature; and sin is so powerful and so deeply rooted in me, that I can never hope to be delivered from it. I may toss and turn as a door on the hinges, but can never get clear off; so that all the advantage I can draw from the discovery of religion, is but to see, at a huge distance, that felicity which I am not able to reach; like a man in a shipwreck, who discerns the land, and envies the happiness of those there, but cannot himself get ashore.”