Chapter Vii. The Influence Of Spiritual Pride.
CHAPTER VII. 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.638 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 result we are left to exclaim—“Behold! how great a matter a little fire kindles!” 639 An affectionate and devoted Minister is honoured by God, and acceptable to his flock. Some regard him as an oracle and are almost ready, as at Lystra,640 to “sacrifice to him.” What a large share of humility, what an 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 idols of vice in others, that we do not insensibly substitute ourselves in their place.’641 Successful fishermen need special watchfulness, “lest they sacrifice to their net, and burn incense to their dragnet.” 642 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 probably 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
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folly and madness for one, who had nothing singularly excellent, and who had a nature so corrupt—infinitely dangerous, and ready to provoke God to deprive me of my capacities and opportunities. I therefore resolved to carry my distempered heart to be cured by Jesus Christ, that all-sufficient Physician—to watch against my pride—to study much its nature and aggravations, 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 populi 643 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.” 644 How few of us could say with Henry Martyn—‘Men frequently admire me, and I am pleased; but I abhor the pleasure that I feel!’ 645
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Selfishness is indeed the particular character of this sin. It is as if we could take no comparative interest in the conversion of sinners through an instrumentality other 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 usefulness. We want to stand alone. Instead of rejoicing in the spiritual attainments of others, we are reluctant to admire superior talents, even when they are consecrated to the cause of their Great Master. We cannot bear anything that shines too near us, and will probably eclipse our own brightness, either in the higher excellence of gifts, or in their more diligent use. How different was the spirit of the Jewish Lawgiver, who was willing that all the people should share in his extraordinary gifts! 646 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!647 Can we anticipate any measure of heavenly influence on our work, unless we are resisting this unchristian jealousy, and unless 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 this 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 may be argued a priori 648 from the character of a jealous God, who “does not give his glory to another;” 649 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 the “axe” not powerless when it dares to “boast itself against him that hews with it?” 650 Have we not 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;” 651 and ready “most gladly to glory in our infirmities, that the power of Christ may rest upon us.” 652 It is of little comparative moment, that our Ministry should bear the
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stamp of talent, erudition, or pathos.653 But if it should be characterized by the savour of humility and love, it would be best adapted to display the glories of Immanuel, and most honoured with the manifestations of his Spirit.