finding much folly in, he leaves us this counsel, "Boast not
thyself of to-morrow,"--with a most pungent reason, taken partly from the
instability and inconstancy of all these outward things in which men fancy
an eternity of joy, and partly from the ignorance we have of the future
events,--"for thou knowest not what a day may bring forth."

This boasting is an evil so predominant among men, that I know not any
more universal in its dominion, or more hurtful to us, or displeasing to
God. If it could be so embowelled unto you, as that you might truly
discern the many monstrous conceptions of atheism and irreligion that are
in it, it were worth the while, but I shall not digress upon the general
head, I had rather keep within the limits of the text. Self boasting, you
see, is that which is here condemned, and the very name is almost enough
to condemn the nature of it. But there is another particular added to
restrict that, "of to-morrow." Of all boastings the most irrational and
groundless is that which arises from presumption of future things, which
are so uncertain both in themselves and to us.

It is worth the observation, that whatever be the immediate and particular
matter and occasion of men's gloriation, yet self is the great and
ultimate object of it; it is self that men glory in, whatsoever created
thing be the reason or occasion of it. "Boast not thyself of to morrow."
Here we might stand and take a look of the crookedness and perverseness of
man's spirit since his departure from God. Self love and pride were the
first poison that the malice of Satan dropped into man's nature, and this
is so strong and pestilent, that it has spread through the whole of
mankind, and the whole in every man. Every one is infected, and all in
every one. What are all the disordered affections in men but so many
streams from this fountain? And from these do men's affections flow next,
so that there is nothing left uncorrupted, and free of this abominable and
vile ingredient, all flowing from self and returning to it again, which is
both sacrilegious and unnatural. There is heinous sacrilege in it,--the
spoiling of the glorious divine Majesty of his indubitable prerogative and
incommunicable right of all the glory, and honour of his creature. There
is no usurpation like this for the worm that crawls on the footstool to
creep up to the throne, and, as it were, to king it there, to deify and
adore itself, and gather in all the tribute of