The Influence of Spiritual Pride

One of the most profound observers of the heart has remarked, that spiritual pride offers to Satan his main advantage over the Christian.’ And indeed many circumstances (trifling in themselves, but gathering fearful strength from incidental causes) add fuel to the secret flame; and in the destructiveness of the issue we are left to exclaim — “Behold I how great a matter a little fire kindle th!”* An affectionate and devoted Minister is honoured of God, and acceptable to his flock. Some regard him as an oracle; and are almost ready, as at Lystra, to “do sacrifice unto him.” What a large share of humility, what unceasing supply of Divine grace, is needed to resist a temptation, that falls in so powerfully with the selfish principle of the natural heart! ‘Great care must be taken, while we are endeavouring to destroy external idols, or those of vice in others, that we do not insensibly substitute ourselves in their place.’* Successful fishermen need especial watchfulness, “lest they sacrifice to their net, and burn incense unto their We must indeed labour and pray unceasingly for enlarged success. And yet in this prayer we sometimes “know not what we ask.” A season of remarkable prosperity will probally prove an hour of fearful temptation to our souls.

Cotton Mather appears to have been severely exercised on this subject, on his first entrance into the Ministry. We must refer to his life for a most searching scrutiny, in substance as follows: — ‘Apprehensions of pride — the sin of young ministers — working in my heart, filled me with inexpressible bitterness and confusion before the Lord. I found, that, when I met with enlargement in prayer or preaching, or answered a question readily and suitably, I was apt to applaud myself in my own mind. I affected pre-eminence above what belonged to my age or worth. I therefore endeavoured to take a view of my pride — as the very image of the Devil, contrary to the grace and image of Christ — as an offence against God, and grieving of his Spirit — as the most unreasonable

‘President Edwards’ Thoughts on the Revival in New England.

2 James iji. 5. 3 Acts xiv. 13.

* Quesnel on Acts xiv. 15. Saepe sibi de se mens ipsa mentitur, ct fingit se de bono opere amare quod non amat: de mundi autem gloria, non amare quod amat. Gregor. de Curi Pastor. Comp. Bowles. Lib. i. c. 8. 5 Hab. i. 16.

folly and madness for one, who had nothing singularly excellent, and who had a nature so corrupt — as infinitely dangerous, and ready to provoke God to deprive me of my capacities and opportunities. I therefore resolved to carry ni)^ distempered heart to be cured by Jesus Christ, that all-sufficient Physician — to watch against my pride — to study much the nature and aggravations of itj and the excellence of the contrary grace.’

There is weighty truth in the remark, that spiritual pride is ’ the sin of young Ministers’ — the enemy, with which incessant conflict must be maintained. Like Melancthon, they do not quickly learn the strength of ’ old Adam.’ The excitement of novelty gives a powerful energy to their work. Perhaps an atmosphere of popularity surrounds them. All this tends to blind their perception of “the mystery of iniquity” within, and to excite self-confidence, until they seem almost to aspire to a partnership with God in the salvation of souls; or at least conceive, that their services are of high importance in the Divine dispensations. Vox popidi, is their secret motto. The breath of the multitude is their life. “Good report” is therefore a far closer test of the internal principle than “evil report.” There is great knowledge of character in that sacred aphorism — ■’ As the fining pot for silver, and the furnace for gold, so is a man to his praise.’” How few of us could say with Henry Martyn — ’ iNIen frequently admire me, and I am pleased; but I abhor the pleasure that I feel f

1 Prov. xxvii. 3. ‘It is a very uncommon thing for men not to receive at least one part of the glory that is oflcred them. This is the touchstone, by which the fidelity ot the Minister of Christ is tried. We value ourselves upon rejecting gross commendations, and extravagant flattery, because we would not make ourselves ridiculous. But when the praise is fine and delicate, and the incense prepared with art, how seldom is it, that we do not sulVer ourselves to be intoxicated thereby!’ — Quesnel on Acts xiv. 13. 14. ‘Si minister verbi, laudatur, versatur in periculo.’ Augustine. — ‘They are not our best friends, that stir the pride of our hearts by the flattery of their lips. The graces of God in others (I confess) are thankfully to be owned, and under discouragements and tcmpKtntions to l)c wisely and modestly spoken of; but the strongest Christians do scarcely show their own weakness in any one thing more than they do in hearing their own praises. Christian: thou knowest thou carriest gunpowder about thee. — r)esire tho.so that carry fire, to keep at a distance from thee. It is a dangerous crisis, when a proud heart meets with flattering lips. Faithful, seasonable, and discreet reproofs are much more safe to us, and advantiigeous to the mortification of sin in our souls.’ Flavel. Mr. Walker mentions among the things principally to lament — the workings of conceit, especially in talking or hearing of what was done by me, which has cost me a deal of self-condemnation, and needed much fear and watchfulness to oppose. In the beginning I saw little of it, and less of its evil; and though now it is but rarely that I experience what I call a sensible conceit, the pleasing tickling of the heart, yet I have cause to fear a worse thing, a more settled self-oj)inion, which would receive commendation as its due, and expect submission in others.’ Life, p. 153.

2 Life, p. 43. The same Christian tenderness and self-suspicion appeared upon ikc report of his Ministerial success — ‘I was encouraged and refreshed beyond description, and could only cheerfully and gratefully otTer up myself to God’s service: but it was at the same time a check to my mind to reflect, that, though God might in his sovereignty bless his word by my mouth, I was not on that account less sinful in my Ministrations.’

Selfishness is indeed the pecuHar character of this sin. It is, as if we could take no comparative interest in the conversion of sinners through other instrumentahty than our own; or as if we measured our regard to the glory of God by the opportunities afforded for the display of our own glory. We wish for eminence rather than for usefulness. We want to stand alone. Instead of rejoicing in the spiritual acquirements of others, we are reluctant to admire superior talents, even when they are consecrated to the cause of their Great Master. We cannot bear any thing that shines too near us, and will probably eclipse our own brightness, either in the higher excellence of gifts, or in their more diligent improvement of them. How different was the spirit of the Jewish Lawgiver, who was willing that all the people should share in his extraordinary gifts li How different was the temper of the Great Apostle, who could rejoice in the extension of the Gospel even from unchristian motives, and by the mouth of those who were ranging themselves in unprovoked opposition to his disinterested labours And can we anticipate any measure of heavenly influence upon our work, except as we are resisting this unchristian jealousy, and the consciousness of our secret disposition to its indulgence covers us with self-abasement before our God? For let none of us conceive ourselves beyond the reach of the snare. Human nature can never be raised to distinction without being tempted to vanity. A subtle pestilential influence breathes around the pulpit steps, and in the purest atmosphere of holy consecration.

The hindrance of this sin to the progress of our work mai, be argued a priori from the character of a jealous God, who “giveth not his glory to another;”’ and who therefore will blast all assumptions to the honour of Divine agency, as encroachments upon his sovereign prerogative. It may also be practically evinced by the testimony of conscience, observation, and experience. Is not the “axe” powerless, when it dares to “boast itself against him that heweth therewith?”* Have not we uniformly found, that those Ministrations, which have brought us most honour with men, have been scantily favoured with the tokens of our Master’s presence and power? It is never likely to be so well with us, as when we are content to appear, like Paul at Corinth, “fools for Christ’s sake, weak and despised;”* and ready “most gladly to glory in our infirmities, that the power of Christ may rest upon us.”* It is of little comparative moment, that our Ministry should bear the

Numb. xi. 29. 2 Phil. i. 15 — 18. 3 Isa. xlii. 8.

* Isa. X. 15. 5 1 Cor. iv, 10. 2 Cor. lii. 9.

Stamp of talent, erudition, or pathos. But if it should be characterized by the savour of humility and love, it would be best adapted to display the glories of Imraanuel, and most honoured with the manifestations of his Spirit.