An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...

Vers. 17. That he may withdraw man from his purpose, and hide pride from man.

This 17^th verse containes two of those blessed ends or de∣signes of God in revealing himselfe to man by dreams and visi∣ons, or by visions in a dream, of which Elihu spake in the two former verses; as then he takes an opportunity to open the ears of men, and seale their Instruction, to fasten and fix his word upon them, to make it stick and stay by them; so in all this his pur∣pose is;

That he may withdraw man from his purpose.

* 1.1The word rendred to withdraw, signifies, to take off, or put away, to remove or change for the better. (Isa: 1.16.) Put a∣way the evill of your doings; that is, doe no more evill, or (as the Lord speakes by another Prophet, (Jer: 44.4.) O doe not this abominable thing that I hate; we render the word in the other sense (Job 27.2.) He hath removed my Judgement farre from me. There is in man a kind of settledness and resolvedness upon

his purpose, he will on; but saith Elihu, the Lord withdrawes him, he stretcheth forth his hand, and pull's him back; He with∣draweth

Man.

Adam, the earthly man; The proper name of the first man, is the common name of all men. Man is earthly by nature, and so are all his naturall purposes. To draw an earthly man from that which is earthly, is no easie matter; only the power of God can doe it, He withdraweth man

From his purpose.

The word which we render purpose, properly signifies a worke;* 1.2 and so it is translated not only elsewhere, but here by severall In∣terpreters. Mr. Broughton is expresse, That the earthly man leave off to work, and then by work, he means an evill work, as by purpose an evill purpose. The word work set alone usually signifies an evill work, as the word wife put alone is taken for a good wife (Prov. 8.22.) He that findeth a wife, findeth good; every one that findeth a wife doth not find good, (there are many bad wives) only he that findeth a good wife findeth good.* 1.3 So on the contrary, the word worke standing here alone implyeth a bad work. And to withdraw man from his work, or from his purpose, is to withdraw him from his evill work or purpose: The Septua∣gint gives it clearly so,* 1.4 that he may withdraw man from unrighte∣ousnesse. And Mr. Broughton glossing his own translation, saith, that he leave off mans work, and do the work of God.

Againe, This terme work, seemes opposed to the thought or concupiscence of the inner man; he withdraweth man from his work, that his hand may not effect what his heart hath contrived: that the bitter root may not bring forth evill and bitter fruit. Or if we follow our translation, the sence will be the same; He with∣draweth man from his purpose, that is, he checks and stops the in∣ward motions and workings of mans heart, and so keeps him from bringing it to perfection by an outward evill work. (Jam. 1.15.) Then when lust hath conceived, it bringeth forth sin, and sin, when it is finished, brings forth death; God in great mercy takes man off from his purpose when he finds him upon an evill device or pur∣pose; he crusheth the Cockatrice's egge that it may not be hatch∣ed,

and destroyeth the conception of those Babylonish brats that they may never come to the birth. (Mic. 2.1.) Woe to them that devise mischief on their beds, when the morning is light they practice it, because it is in the power of their hand. The work begins at the heart, there 'tis plotted and contrived; the heart is the work house of sin; now the Lord withdraws man from his purpose, and will not suffer the inward work to be accomplished by the outward work.

Further, we may refer these words either to what is past, or to what is to come; some translate (referring it to what is past) that he may turn,* 1.5 or withdraw man from those things which he hath done; that is, from those evills to which he hath already set his hand; this is done by giving man repentance, which is our being humbled for, and turning away from any evill already committed.

Our translation refers it to what is intended to be done, for that's a purpose. So the meaning is, God doth these things that he may keep man from doing that evill or mischief which he hath re∣solved upon, or at least is forming and hammering in his thoughts. Abimelech had an evill purpose for the matter (though possibly the purpose of his heart was not evill, for he said to God (and God said he spake true) in the integrity of my heart, and innocen∣cy of my hands have I done this, Gen. 20.5, 6. (he was I say a∣bout an evill purpose for the matter) when he thought to take Abrams wife from him, but the Lord came to him in a dream, and withdrew him from the evill of his purpose. Laban intended evill, or hard dealing to Jacob, but the Lord met him also in a dreame, and withdrew him from his purpose, saying, (Gen. 31.24.) Take heed thou speak not to Jacob, neither good nor bad, that is, hin∣der him not in his journey, either by threathings or by promises. Thus man is taken off or withdrawn from evill purposes by pre∣venting grace, and from evill workes by repenting grace.

I shall prosecute the words according to our reading only, which imports that when man hath some evill purpose upon his heart, the Lord visits him in dreames and visions of the night, to withdraw him from that purpose.

Hence observe First,

Man is very forward and eager upon evill purposes.

God himself must come to withdraw and fetch him off, or o∣therwise

he will be driving them on. The heart of man naturally hath no other purposes but evill purposes, and upon them it is set (as I may say) to purpose; that is, he will effect and bring them about if he can. When Moses reproved Aaron concerning the golden Calfe which he had made, at the instance and violent im∣portunity of the people, Aaron answered for himself (Exod. 32.23.) Let not the anger of my Lord wax hot, thou knowest the peo∣ple that they are set on mischiefe, they are bent to it, they have such a mind to it, that there's no turning them from it; they will hear no reason nor take any denyall, when the fit is on them. There is a setting of the heart of man continually upon evill; the wind blowes that way, and no other way, the wind sits alwayes in that bad corner till God turneth it. There are two gracious acts of God, spoken of in Scripture, which doe exceedingly shew forth the sinfullnesse of man; every act of grace doth in its measure aggravate the sinfullnesse of man, and alwayes the higher grace acteth, the more is the sinfullnesse of man discovered, especially (I say) in this twofold act of grace. The former whereof con∣sists in drawing; the latter in withdrawing; there is a gracious act of God in drawing the sinfull sons and daughters of men to that which is good. Man is drawne, First, into a state of grace or goodnesse, by this he is made good. He is drawn, Secondly, to acts of grace or goodnesse, by this he doth good. Of the former Christ speaks (Joh. 6.44.) No man can come to me, except the Father which hath sent me draw him, that is, no man can beleeve, (for by faith we come to Christ) except he receive power from on high. God draweth the soul to Christ, and that's a powerfull act of divine drawing, though not a compulsory act: and as God must draw man into a state of grace, which is our union with Christ by the Spirit in beleeving, so he draweth him to the acting of his graces. Of this latter the Church speaketh to Christ (Cant. 1.4.) Draw me, and I will run after thee. These gracious drawings shew that we are not only utterly unable, but averse to the receiving grace, and so becoming good, while we are in a state of nature; as also that we are very backward to doe that which is good, even when we are in a state of grace. Now as God acts very graciously in drawing man to good, so Secondly, in withdrawing him from evill, from those evill purposes and evill practices, to which all men are so easily yet so strongly carried. The Prophet (Jer. 2.

23, 24.) elegantly describes the exceeding forwardnesse of that people to evill, while he compareth them to the swift Dromodary, traversing her wayes, and to the wild Asse in the Wildernesse that snuffeth up the wind at her pleasure (or the desire of her heart) in her occasion who can turn her away? As the wild Asse set upon her pleasure, & in her occasion, when she hath a mind to it, will not be turn'd away; such is the heart of man. That other Prophet (Isa. 5.18.) telleth us of those who draw iniquity with cords of vanity, and sin as it were with a cart rope; that is, they set themselves with all their might to doe mischief. When men are thus vainly bent upon vanity, 'tis a mighty work of God to withdraw them from their work. When, what men are purposed to doe they are fast∣ened to it as with cords and cart-ropes, what but the power of the great God can withdraw them from it?

Whence note Secondly,

Ʋnlesse God did withdraw and fetch us off from sin, we should run on in it continually.

When man is in an evill way, he hath no mind to returne till God turneth him; let come on't what will he will venture: 'Tis only through grace that the heart either abstains or returns from evill. David saith (Psal. 18.23.) I have kept my self from mine iniquity. David kept himself from his iniquity, yet he was not his own keeper: It was by the power of God that he kept himself from that sin to which he was most prone, even from that sin to which his own corruptions and the Devills temptations were al∣wayes drawing him. David had some speciall iniquity to which his heart was inclined more then any other, and from that he kept himself, being himself kept by the power of God through faith unto salvation. Of our selves we can neither keep our selves from doing iniquity, nor leave off doing that iniquity, which we have once done. How can man withhold himself from sin, while sin hath so great a hold of him, yea the Mastery over him?

Thirdly Note.

God is graciously pleased both to withdraw man from doing evill and to draw him to repentance when he hath done evill.

Between these two the grace of God is daily working in and towards man, and it worketh for the effecting of both many wayes.

First, by his word, and that in a fourfold consideration. First, by the word of his command, he every where in Scripture forbids man to doe any evill, and bids him repent of every evill which he doth. Secondly, by the word of his threatnings; they are as thunderbolts to deterre him. Thirdly, by the word of his pro∣mises, they are divine alluremenrs, sweetly yet effectually to entice him. Fourthly, by the word of his perswasions, they are full of taking arguments to convince and win him.

Secondly, God withdrawes man from sin, and drawes him to re∣pentance when he hath sinned, by his works: First, by his works of Judgment, they break him to these duties. Secondly, by his works of mercy, they melt him into these duties.

Thirdly, God withdraws man from sin and drawes him to re∣pentance by his patience and long-suffering. (Rom. 2.4.) De∣spisest thou the riches of his goodnesse and forbearance, and long-suffe∣ring, not knowing that the goodness of God leadeth them to repentance. As if the Apostle had said, O man, if thou knowest not the mean∣ing of Gods patience towards thee, and that this is the meaning of it, thou knowest nothing of the mind and meaning of God to∣wards thee.

Fourthly, The Lord withdraweth man from evill purposes by seasonable counsells. David was going on in a very bad purpose (1 Sam. 25.) and God stirred up Abigail to meete him, and by good counsell to withdraw him from his purpose: This David acknowledged (vers. 32, 33.) Blessed be the Lord God of Israel, which sent thee this day to meet me. As if he had said, I was fully purposed to revenge my self upon Naball, and had not surely left a man of his house alive by the morning light, if thou hadst not met me; therefore blessed be God who hath sent thee, and bles∣sed be thy advice, and blessed be thou which hast kept me this day from coming to shed bloud, and hast by thy good counsell withdrawne me from that evill purpose.

Lastly, consider God withdraweth man from his sinfull purpose, all or any of these wayes, by putting forth his mighty power with them. For his word alone, his works alone, his patience alone, the counsell of man alone would not doe it, if God did not stretch forth his own arme in and with these meanes for the doing of it. Nothing is any further efficacious then as God is with it. (Numb. 22.) Balaam was going on in his wicked purpose, being sent for

by Balak to curse the people of God: And though the Lord sent his Angell to be an adversary to him in his way (vers. 22.) so that his Asse turned out of the way into the field, yet Balaam went on in his purpose, yea though the Angell standing between two walls caused his Asse to turne so suddenly, that she crusht Balaams foot against the wall (vers. 25.) yet Balaam went on in his purpose: Once more though the Angell went further and stood in a narrow way, where there was no way to turne to the right hand nor to the left, so that the poor Asse fell down under him (v. 27.) and speaking (as the Apostle Peter expresseth it, 2 Epist. 2.) with mans voyce rebuked the madnesse of the Prophet; Yet so mad he was that all these checks and warnings, could not withdraw him from his purpose. And what the Lord did at that time to Balaam by an Angell, that he doth by some other means and providences to stop many from their evill purposes, who yet will not be stopt. He speaks to them in the ministry of his word, he speaks to them in his works; he spreads their way with roses, he hedgeth up their way with thorns, he bestoweth sweet mercies upon them, he sends sharp afflictions upon them, to withdraw them from their evill projects and purposes, yet on they goe like Ba∣laam, unlesse he send more then an Angell, even his holy Spirit to withdraw them.

Lastly, Elihu reports it as a speciall favour of God to with∣draw man from his purpose.

Whence note.

It is a great mercy to be hinder'd in sinfull purposes and in∣tendments.

Disappointments are acts of grace, when we are acting against grace; If God stop us from doing evill, not onely by his word, but by blowes, or by a hedge of thorns, yea if he stop us by a drawn sword, it is a great mercy. Though God throw us to the ground (as he did Saul, afterwards Paul, when he went with a bloody purpose to vex and persecute the Saints (Acts 9.) let us count our selves exalted, and rejoyce in it more then in any worldly exaltation. 'Tis a rich mercy to be kept from executing an evill purpose, though by our owne poverty and outward mi∣sery. The doing of that which is sinfull, is worse then any thing that can be done to us, or endured by us, as a stop against sin. Sin

hath death in it; sin hath wrath in it; sin hath hell in it; sin hath Devill and all in it; therefore to be kept from sin, let it be by what means it will, if by paines and pining sicknesses, if by re∣proaches and disgraces, yea if by death, we have cause to blesse God. The greatest and sorest Judgement which God powres up∣on sinfull men, is to let them alone in or not to withdraw them from their sins. To be suffered to goe on and prosper in sin, is the worst of sufferings, the last of Judgements, the next Judge∣ment to hell it selfe, and an infallible signe of an heire of hell. Thus the wrath of God waxed hot against Israel when he gave them up to their owne hearts lusts, and they walked in their owne Councel (Psal: 81.11.) This was the highest revenge that God could take upon that sinfull people. He sayd a little before, Is∣rael would none of me; when God wooed them they were so coy, they would have none of him; and then, said he, goe on, take your fill of sin; I give you up to your owne hearts lusts. The Lord did not say, I gave them up to the sword, to the famine, or to the pestilence, but to their owne hearts lusts, and to walke on in their own way; That person or people may be sure, God hath purposed e∣vill against them, whom he will not withdraw from their evill pur∣poses. The severity of the wrath of God against the Gentiles is exprest and summ'd up in this (Rom: 1.26, 28.) He gave them up to vile affections; he gave them up to a reprobate mind, to doe things which were not convenient. A naturall man left to himselfe, will soone doe such things as nature it selfe abhorreth and blusheth at. The same dreadfull doome is denounced (Rev: 22.11.) He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still. I will not withdraw him from his way, let him goe on and perish, let him goe on and sink downe to the pit of perdition for ever. As S^t. John in the Revelation foretelling the Church, given up or left to (not in) great sufferings of all sorts; Here is the patience of the Saints. So when we see the world given up and left in great sinnings of any sort, especially if to sinnings of all sorts, we may truely and sadly say, Here is the wrath of God. 'Tis therefore a great mercy, if God will any way withdraw man from his sinfull wayes and purposes, especially when he taketh such gentle wayes, as dreams and visions, counsels and instructi∣ons, to withdraw man from his purpose, and (as it followeth in this verse) to

hide pride from man.

* 1.6The word which we render to hide, is to hide by casting a co∣vering, a vayle, a garment, or any other thing, over what we de∣sire should be hid, (Prov: 12.23.) A prudent man concealeth knowledge; it is this word; he doth not pretend to know so much as he knoweth; he puts a vayle upon his own abilities, (as Mo∣ses upon his face when there was such a shining beauty imprinted there) rather then reveales them unnecessarily or uncalled. 'Tis the foolish man, or he that hath but a shew of wisdome, who loves and affects to be shewing it. But to the text. The word is used al∣so, to note that gracious act of God, his pardoning the sin of man. (Psal: 32.1.) Blessed is the man whose transgression is forgiven, and whose sin is covered. God covers our sins in the riches of his grace, by the perfect righteousnesse of Jesus Christ.

Now there are two wayes by which God hideth pride from man. First, by pardoning it; Secondly, preventing it. Here to hide pride from man, properly, is not to pardon it when acted, but to prevent or keep man from the acting of it; God indeed hides the pride of man by pardoning it (and that's a high act of grace) and he hideth pride from man by keeping man from doing proud∣ly, or from shewing his pride in his doings.

* 1.7The word rendred pride, signifies Eminency, or Excellency, because men are usually proud of that wherein they are eminent and excell; there lyes the temptation to pride. And therefore as a man should turne away his eyes from a beautifull harlot, lest she should ensnare him, so God hides mans owne beauties, emi∣nencies, and excellencies, even his best workes from him, lest he should be proud of them, and so goe a whoring after them: or as God did with the body of Moses, he not only buryed him, but hid him (for 'tis sayd, (Deut: 34.6.) No man knoweth of his sepulcher to this day) and 'tis well conceived that the reason why God hid his sepulcher, was, lest the people of Israel should be drawne aside to some undue or superstitious veneration of him. So God hideth (by some meanes or other) that which is most eminent in us, from us, lest it should draw us aside to some undue estimation of it, and so prove but matter or fewel for pride to kindle upon. Thus the Lord hideth pride from us, when he hideth that from us, which (considering our corruption) may probably make us proud.

And the originall word here used to signifie the man from whom God hideth pride,* 1.8 hath a neere cognation to this notion about hiding pride it selfe. Man is twice exprest in this verse, yet not by the same word; The first word notes man in the weaknesse of his constitution, an earthly man; This second notes man in the powerfulness of his condition, a strong man, a mighty man, an eminent man, a man with all his furniture, in the fullness of his earthly glory and greatness; when man hath much naturall power, much civill power, with the various additions and orna∣ments of both these powers upon him, then man is in greatest dan∣ger to be proud, & then God hideth pride from man. And who can hide pride from such a man but God alone. Men commonly blow up such men with pride by great applauses, and such men have mostly great thoughts and high apprehensions of themselves, and are very forward to discover (which is the greatest discovery of their weakness) their owne pride. God only hideth pride from man; that is, he makes it not to be, as well as hinders i'ts appearing; that which is hidden is as if it were not. The word is used in that sense (Job 3.10.) Because he did not hide sorrow from mine eyes; Sorrow is hidden from us when the matter of sorrow is so taken away, that we sorrow not at all. To hide pride is to take away the matter and occasion, the incentives and motives of pride, whatsoever is a nurse of pride, or doth encourage the pride of our hearts, that's to hide pride from man.

Againe, We may take this word, pride, in a large sense, as Comprehending all sin, He withdraweth man from his purpose, and hideth pride; that is, sin of all sorts from man; and doubt∣lesse there is pride of one kinde or other in every act of sin; There is a heightening of the spirit against God, some dissatis∣faction with the mind and will of God, and thence a setting up of our will against the will of God in every sinner, especially in bold and wilfull sinners. Such sinners would not let the will of God stand, but desire that their own may. This is pride; This in some degree is mingled with every sin, and pride leads to all sin; therefore in Scripture sometimes an humble or meek man is op∣pos'd, not only to a proud man in speciall, but to a wicked man in generall (Psal: 147.6.) The Lord lifteth up the meek, he cast∣eth the wicked down to the ground. Where the wicked man in the latter part of the verse, stands in opposition to the meek or hum∣ble

man in the former part of it. Nor can it be denyed, but that as pride is in it selfe a very great wickedness, so it gives a pro∣pension and fitnesse for the doing of all manner of wickednesse. And thus take it in the largest sense, 'tis a truth that God hideth pride, that is, every sin from man, otherwise he would soone shew forth any sin as much as pride. But I rather keep to that strict∣nesse of Interpretation here, as pride is oppos'd to humilitie, which is not only a choyce grace, but the ornament of all those graces which are hidden in the heart, and held out in the life of a gracious man. And thus the Lord by exercising man with dreams and visions in his affliction, doth first stop and check the very purposes of evill, that they come not to act, and when man hath brought to passe or acted any good purpose, he keeps him from ostentation. He hideth pride from man.

It being the Lords designe to hide pride from man, by those fore-named dispensations.

Observe, First.

Man is naturally much disposed and very prone to pride.

Those things which Children are apt to abuse or hurt them∣selves with, their parents hide from them; They will hide edge-tooles from them, lest they get a wound by medling with them; They will hide fruit from them, lest by eating overmuch they get a surfet. Thus the Lord our tender father often hides all the means and occasions of pride from the eyes of his children, be∣cause they are so ready to boast and lift up themselves in pride. Man (as was shewed at the 13^th verse of the former Chapter) is a proud piece of flesh, and hath much proud flesh in him. The Prophet saith (Ezek: 7.10.) Pride hath budded; pride hath a roote, and it brings forth fruit. There is a two-fold pride, or pride of two sorts. First, secret unseene pride, or pride of heart; Secondly, open visible pride, or pride of life. In allusion to the Prophets metaphor, we may say, there is pride in the bud, and pride in the roote, pride buddeth outwardly.

First, At the tongue, men speak proud words, they speak boast∣ingly and vaine-gloriously (Psal: 75.5.) Speak not with a stiff neck, that is, speak not proudly. Pride budded at the tongue of Nebuchadnezzar (Dan: 4.30.) when he walked in his Pallace and said, Is not this great Babell that I have built for the house of

the kingdome, by the might of my power, and for the honour of my Majesty. Here was pride budding at the tongue.

Secondly, Pride buddeth also at the eye, in scornfull lofty looks. David profest that his heart was not haughty, nor his eyes lofty (Psal: 131.1.) The haughtiness of many mens hearts may be seene at those windowes of the body, the eyes, in lofty looks. These are threatned with a downfall (Psal: 18.27.) The Lord will bring downe high lookes, that is, proud men who looke highly. And againe (Isa: 2.11.) The lofty lookes of man shall be hum∣bled, and the haughtiness of man shall be bowed downe. Once more saith the Lord (Isa: 10.13.) I will punish the fruit of the stout heart of the King of Asyria, and the glory of his high lookes. There we have pride in the roote, a stout heart, and pride in the fruit, high lookes. (Isa: 3.11.) The shew of their Countenance testifieth against them; that is, they look proudly, though (which should lay them in the dust) they live very lewdly, yea they are proud of their lewdness.

Thirdly, How often doth pride bud in apparell, in vaine fa∣shions, and new-fangled attires, in the affected adornings and trimmings of a body of clay? What are these but the buddings of pride? yea the flaggs and banners of pride. Some are as proud of their gay dresses, as the Peacock of his feathers. We com∣monly say, Fine feathers make fine birds, but how foolish are those birds that are proud of Feathers!

Secondly, There is pride of heart, or pride budding in the spirit of man, which doth not shew it selfe; only the mind swels within. When men have high thoughts of themselves (though they doe not (as the Apostle Jude hath it) speake great swelling words of vanity, yet they have great swelling thoughts of vanity, then pride buddeth in their spirits, their minds swell, and the mind will swell more then the tongue. The tongue swells migh∣tily, but the heart much more. The spirit of a man may lift up it selfe on high, when the man looks very demurely. (Hab: 2.4.) Behold, his soule which is lifted up, is not upright in him; If the soule be lifted up, the man falls; He that is high-minded, cannot be upright in his minde.

It may be questioned, Whence it cometh to passe, that the soule of man is so much and so often lifted up with pride? What causeth this swelling and heaving of his spirit? I answer,

First, Some are proud of their birth, either, that they are borne of great men, or that they are borne of good men. The Baptist admonished the Jewes of this piece of pride (Math: 3.19.) Thinke not to say within your selves, we have Abraham to our fa∣ther. As if he had sayd, I well perceive what makes you (as we speake proverbially) stand so much upon your pantafloes? and talk within your selves, at such a rate of your selves, is it not be∣cause you are of Abrahams stock? But I say unto you, let not your heart swell with these thoughts, we are Children of Abra∣ham; for God is able even of these stones to raise up children to A∣braham; that is, God will not want a people, though he should lay you aside, and entertaine you no longer for his people.

Secondly, Others are proud of riches, yea they boast of the multitude of their riches (Psal: 49.6.) Even they who desire to hide their riches as much as they can, yet cannot but tell the world they are proud of their riches, so proud, that they slight and contemne all men that have not as much riches as they; O what rejoycings have most rich men over their riches? Hezekiah a great King and a Good man (a rare conjunction) had much of that upon his spirit (Isa: 39.2.) when Ambassa∣dours came from Babylon, He was glad of them, and shewed them all his treasure; He affected they should see what a rich King he was, and what masses of Gold and silver as well as what multi∣tudes of men were at his command.

Thirdly, Many are proud of their honours and powers in the world; They are high-minded, because they are set in high pla∣ces; 'Tis a dishonour to some great men that they have not true∣ly great spirits. And 'tis the temptation of all great men to have proud spirits.

Fourthly, Not a few are proud of their bodyly perfections and strength; many a soule is defiled and deformed with pride by the bodyes beauty and fairenesse; many look not after the beauty of holinesse, while they doat upon the beauty of their owne comelinesse; they see themselves in their beauty, till they are proud of it, and care not (which should be our greatest care, and shall be our greatest priviledge, Isa: 33.17.) to see the King in his beauty. As some trust in their spirituall beauty (Ezek: 16.15.) so others over-weene their corporall, both are the effects of pride; and the first is by so much the worse of the two, by how much it riseth from a better object.

Fifthly, Many are proud of their naturall parts, proud of their gifts, proud of their wit, proud of their memory, proud of their eloquence and abilities of speaking. As knowledge it selfe puffeth up (1 Cor: 8.1.) so doe all those endowments which serve ei∣ther for the getting or expressing of our knowledge. Gifts and abilities, whether naturall or improved and acquired, doe not more fit us for service, then tempt us to and (unlesse grace worke mightily) taint us with pride.

Sixthly, As many are proud of what they have, so others are proud of what they have done, they are proud of their actions, their spirits swell with the thoughts of their owne workes. Some are so wicked, that they are proud of their evill workes. The A∣postle saith, They glory in their shame (Phil: 3.19.) David com∣plain'd of many (Psal: 4.) who turned his glory into shame; but these turne their shame into glory, that is, they are proud of that for which they ought to be ashamed. Now if some are proud of the evill, of the mischief which they have done, how easily may we grow proud of the good which we have done? proud of our duties, proud of our righteous deeds, proud of our charitable deeds to men, proud of our prayers to God, proud of our zeale for God, as Jehu was who sayd, Come and see my zeale for the Lord. The heart of a good man may soone have too much to doe with what he hath done, his thoughts may quickly worke too much towards and upon his owne workes. But as for hypocrites and selfe-seekers, who doe good to be seene of men, they cannot forbeare seeing it themselves, and surely that sight of the eye can∣not but affect the heart with pride.

Seventhly, Pride riseth often from the successe of what is at∣tempted and done, men are proud of victories. The Assyrian is described (Isa: 10.13, 14.) triumphing and insulting, be∣cause he had put downe the nations as a valiant man. And (Hab: 1.16.) we have the Chaldeans sacrificing to their net, and burning incense to their drage, because by them their portion is fat, and their meat plenteous; that is, they boasted of and gloried in their great atchievements in warre; so it seemes to be explained in the next words (v. 17.) Shall they therefore empty their net, and not spare continually to slay the nations?

Eighthly, Pride springeth out of the very mercies and salva∣tion of God. Thus 'tis sayd of Hezekiah (2 Chron: 32.25.)

after he had received two great mercies; First, deliverance from a great enemy; and, Secondly, from a great sicknesse; He ren∣dred not againe according to the benefit done unto him, for his heart was lifted up. How lifted up? not in thankfulnesse, for he rendred not according to the kindnesse, but in pride and high-minded∣nesse; for presently it is said (v. 26.) Notwithstanding Heze∣kiah humbled himselfe for the pride of his heart.

Ninthly, The heart is lifted up and waxeth proud with Church-Priviledges; Some say, they are in the Church, or they are the Church; they enjoy pure ordinances and administrations of holy worship above others. For this kind of pride the Prophet reproved the Jewes (Jer: 7.3, 4.) Heare ye the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord, &c. Trust ye not in lying words, saying, The temple of the Lord, the tem∣ple of the Lord are we; The temple of the Lord are these; As if he had sayd, Be not proud of the Temple (what we trust to, besides God, we are proud of) nor of your Temple priviledges, you will find no sanctuary, no security there, unlesse you amend your wayes; these things will doe you no good, except you be better. The Jewes were taxed also by the Apostle for such a proud cry (Rom: 2.17.) Thou makest thy boast of God; and can a man doe better then to boast of God? but they swell'd with pride, they did not rejoyce with thankfulnesse, they contemn'd others, as if God were a God to them only, and saw somewhat in them a∣bove others, as the reason why he chose them for his people a∣bove others. This was pride of spirit, or spirituall pride. And againe to the Jew (v. 22.) Thou that makest thy boast of the Law; And is it not our duty to boast of the law or word of God? But the Apostle saw them proud of the Law, not obedient to it; He perceived their hearts were lifted up in their priviledge of having the letter of the Law, while both their hearts and lives were unconformed and unsubdued to the spirituallnesse of the Law.

Tenthly, Pride is ready to rise in the heart of man from that divine light & those extraordinary Revelations which he receives from God; and it is hard to keep the heart under when God dis∣covers very much of himselfe to man. This was Pauls case (2 Cor: 12.7.) Lest I should be lifted up above measure through the aboundance of revelations, there was given me a thorne in the

flesh, the messenger of Satan to buffet me. Even Paul in that case needed a thorne in his flesh to let out or prevent the Impostu∣mation of his spirit. Some conceive the reason why the Prophet Ezekiel is so often called, Son of Man, was to keepe him humble, while he had many revelations from God.

Eleventhly, Some have been proud not only of divine and heavenly, but of diabolicall and hellish Revelations. We read of one Theudas boasting himselfe to be some body (Acts 5.36.) This vaine man pretended revelations from God, which were indeed from the Devill; And he swell'd with this conceit, boasted himselfe to be some body, that is, he thought himselfe to be every body; as if the perfections of all men were Center'd in him, or as if all others were no body, and he himselfe the only some body. The Apostle (Acts 8.9.) speaking of Symon,* 1.9 who had used sorcery and bewitched the people of Samaria, saith, He gave out that himselfe was some great one; he swell'd with pride from his diabolicall Revelations; giving out not only (as Theudas) that he was some body, but that he was some great one. Though indeed for a man to report himselfe some body, is (as both learned Grecians and Latines noted in the Margin tell us) to re∣port himselfe a Great one. And who are greater in pride, then they who make Great reports of themselves, or report them∣selves great?

How great a proneness there is in the heart of man to pride, may appeare by all these instances; by which it appeares that as there is much pride abiding in man, so by all or any of these oc∣casions it is dayly budding out, unlesse God hide it from man, and nip it in the bud.

Yet here it may be questioned; Whence it cometh to passe, that man is so prone to pride? or what is the spring of it?

I answer; First, Pride springs from Inordinate selfe-love, (2 Tim: 3.2.) Men shall be lovers of their own selves, Covetous, Boasters, Proud. They that are undue lovers of themselves, or in love with themselves, they presently grow proud of them∣selves. Selfe-love, and selfe-flattery, are glasses in which if a man look upon himselfe, he appears double to what he is, or much greater then what he really is. Selfe-love is a multiplying, yea and a magnifying glasse. 'Tis dangerous to see our selves through our owne selfe-love; That sight of selfe affects the heart with

high thoughts of selfe, which high thoughts the Lord would have all men cast downe, or cast away, while he gives that admonition by his Apostle to the Romans (Rom: 12.3.) Let no man thinke of himselfe more highly then he ought to thinke (that is, let him not thinke highly of himselfe at all) but (as it followeth in the same verse) Soberly, or to sobriety. For indeed many are drunken, yea mad, or mad-drunke with high, that is, proud thoughts of them∣selves. Hence that of the same Apostle (Gal: 6.3.) If a man think himselfe to be something, when he is nothing, he deceiveth him∣selfe; he that thinks himselfe to be something, is he that hath proud thoughts of himselfe; and such a something, is a meere no∣thing, that is, is no such thing as he thinks himselfe to be; as is cleare in the case of the Church of Laodicea (Rev: 3.16.) Hence

Secondly, Pride springs from an opinion that what we have is better then indeed it is; the proud man thinks all his silver gold, and his brass silver. We speak proverbially of such, All their geese are swans; they alwayes over-rate their own commo∣dities.

Thirdly, Pride springs from this false opinion, that what we have, we have it from our selves, or that 'tis of our own getting. The Apostles Pride-confounding question, is, (1 Cor: 4.7.) What hast thou that thou hast not received? As if he had sayd, the true reason why men boast, or the ground of all their proud boasting is this, they think not themselves beholding to any for what they have; all is of themselves, or by a selfe-improvement; they have somewhat (they imagine) which they have not re∣ceived.

Fourthly, The proud man thinkes what he hath, he alone hath it; at least, that he hath it in a greater measure then any other. He is the Cedar, others are but shrubs. He is the Giant, others are but dwarfes. Only the humble attaine that rule (Rom: 12.10.) In honour preferring one another: as also that (Phil: 2.3.) In lowliness of mind, let each esteeme other better then himselfe.

Fifthly, Pride riseth from this thought, that what we have, we shall alwayes have. Holy David began to be blowne up with pride, as soone as ever he sayd in his prosperity, I shall never be mo∣ved. Babylon glorified her selfe, having sayd in her heart, I sit a Queene, and am no widdow, and shall see no sorrow, (Revel: 18.7.)

Secondly, In that God is here sayd to hide pride from man;

Observe.

Pride is a very vile and most odious sin.

If God hide it from mans eyes, then surely God himselfe is of purer eyes then to behold it, and be pleased. (Psal: 138.6.) The Lord knoweth the proud afar off; He that meets a spectacle or person which he cannot endure to look upon, avoydes it, or turnes from it while he is yet afar off; whereas if the object be delightfull, he draweth neer, and comes as close as he can; when therefore 'tis sayd, the Lord knoweth a proud man afar off, it shews his disdaine of him, He will scarce touch him with a paire of tongs, (as we say) he cannot abide to come neere him. He knows well enough how vile he is even at the greatest distance. Pride is the first of those seven things which are an abomination to the Lord, (Prov: 6.17.) And how abominable a thing pride is, may ap∣peare further by these six Considerations.

First, The folly and Irrationallity of pride, renders it odious to God; nothing is more odious to a wise man then folly, how o∣dious then is pride to the most wise God! When Paul did any thing which had but a shew of pride in it, though he did it only upon Constraint, yet he calls himselfe foole for doing it (2 Cor: 12.11.) I am become a foole in glorying, ye have compelled me. Doth not this intimate, that in Pauls opinion, all proud selfe-gloriers and boasters are fooles, that is, such as act below common sense or reason. In the Hebrew language, the same word that sig∣nifies boasting and pride, signifies folly and foolishnesse. The empty vessell yeilds the greatest sound; and they that make so great a noise of themselves, are usually nothing else but a Great noyse themselves, at least they unavoydably rayse suspition of themselves, that they are but empty vessells, or shallow rivers. This was Solomons conclusion (Pro: 25.27.) For men to search their owne glory is no glory; that is, a man obscures himselfe by selfe-glorying. How foolish, how irrationall a thing is it for any man to glory proudly, when as by doing so he obscures that which is the chiefest glory of man as man, his reason; and seemes to put himselfe to the question, whether he be a reasonable crea∣ture yea or no.

Secondly, Pride is more abominable, because it is not only

the folly of man, but a robbery of God; nothing robs God of his honour so much as pride. It is said of Jesus Christ (Phil: 2.6.) He thought it no robbery to be equall with God; He did not wrong God in making himselfe his equall, himselfe being God. But if men will match themselves with God, or are lifted up in their spirits, (as proud men are beyond the line of man) this is a rob∣bery of God. Whatsoever we take to our selves more then is due, we take from God, yea we steale from God. They who for∣get God the author and fountaine of all they have, and take glory to themselves, commit the worst kind of robbery, and are the most dangerous Theeves. (Isa: 42.8.) My glory will I not give to another; therefore if any take glory to themselves (as (I say againe) all proud men doe) 'tis stealing, and 'tis not only (as I may say) picking of his pocket, but the breaking open of his Treasury, of his Cabinet, to carry away the chief Jewel of his Crowne, so is his glory (Rom: 11.36.) All is from him, there∣fore all must be to him; all is from the father of light, therefore what light, what gifts, what strength soever we have, it must re∣turne to him in prayses, and in the glorifying of his name; we may not deck or adorne our own name with it, nor put our name upon it? How much soever we have we have received, it is from the Lord; therefore 'tis extreamly sinfull and sacrilegious to take or keepe it to our selves. And as whatsoever good we have we have it of God, so whatsoever good we have done, we have had light and strength from God to doe it; naturall yea spirituall strength, not only the first power of acting, but all subsequent actings of that power are from God; therefore to have secret liftings up of spirit, in our owne actings, is to rob God (Psal: 51.15.) Open thou my lips, and my mouth shall shew forth thy praise, sayd David; As if he had sayd, Lord if thou wilt open my lips, and help me to speak as I ought, I will not shew forth my owne praise, nor boast of what I have either spoken or done, but I will shew forth thy praise; because the opening of the lips is from thee.

Thirdly, It is an abomination to be proud; for whatsoever any man hath done, or how good soever any man is, he is no bet∣ter then he should be, and hath done no more then was his duty to doe; he hath done but his duty to God, and his duty to man, when he hath done his best, he hath done no more; every man is

bound to doe the good that he doth, how much soever it be that he doth; therefore it is both an ignoble and an abominable thing for any man to boast of what he hath done.

Fourthly, Is it abominable to boast of what we have done, seeing how much soever we have done, it will appeare upon a right and due account, that we have done lesse then we ought, and are much short of our duty, (Luke 17.10.) When ye shall have done all those things which are commanded you, say, we are unprofitable servants, and have done but that which was our duty to doe. We can doe nothing but what is our duty, but all we doe is not the one halfe of our whole duty, and shall we glory as if we had obliged God by doing more then all!

Fifthly, It is an odious thing for any man to be proud of what he hath done, for God might have done it by another if he pleased. No man is necessary to God, as if his worke could not be done unlesse such a one doe it. He hath choyce of instru∣ments, and is able to fit those for his businesse who are most un∣fit of themselves. It is matter of thankfulnesse that God will call and use us to doe him any service, and enable us to doe it; God could have put his talent into another mans hand; the ri∣ches, the power, the wisdome, the learning, the parts which thou actest by, he could have put it into other hands; he can make the dumb to speak, as well as the greatest speaker; He can make an Ideot, a Dunce, knowing and learned, as well as the most knowing among the learned. Therefore the learned, the elo∣quent, have no reason to be proud, but much to be thankfull; He can make the weakest to doe as much as the strongest; there∣fore the strongest have no reason to be proud, but much to be thankfull; He can raise Children to Abraham out of the stones of the street; therefore the Jewes must not be proud, or thinke that God is beholding to them for being his people; He can or∣daine strength and his owne praise out of the mouthes of babes and sucklings (Psal: 8.2. Math: 21, 16.) therefore the wise and prudent have no reason to be proud, but much to be thankfull. O remember, It is of Gods vouchsafement not of our desert, that we are admitted to his service.

Lastly, Pride must needs be an odious thing, and that which God greatly abhorr's, because it quite crosseth the designe of God in the Gospel; which is to keep the creature humble and

low, that he himselfe alone may be exalted; He will not beare it that any flesh should glory in his presence; He that glorieth, let him glory in the Lord (1 Cor: 1.29, 31.) God will have his end up∣on all flesh, and therefore he will dreadfully glorifie himselfe up∣on those, who proudly glory in themselves.

Further, The word by which man is expressed, from whom God hides pride signifying (as was shewed) a strong mighty man, the most accomplished and best furnished man.

Observe, Thirdly.

Great men, wise men, rich men, are very subject to and often carried away by pride.

God therefore hides pride from them, because they lie so open to the assaults of pride; our rising is oftentimes an occasion of our falling. And that which God gives man for his good, proves (by reason of this corruption mostly) his snare. One of the An∣cients speaking of Pride, saith 'tis the greatest sin for foure reasons.

First, In the antiquity of it, because it was the first sin, the Devill's sin, before man sinned; that sin which he first dropt in∣to man to make him fall, was the sin by which himselfe fell; he would be higher, and more then he was, and he provoked man to be so too. 'Tis disputed what was the original of original sin, and the doubt lyeth between two, whether unbeliefe or pride had the precedency in mans fall, (a question much like that, whe∣ther faith or repentance hath the precedency in his rising) I shall only state it thus; that which appear'd first was unbeliefe; the woman put a peradventure upon the threatning of God in case of eating the forbidden fruit. But certainly pride was Contempora∣ry with unbeliefe; man would needs lift up himselfe beyond the state he had, and so fell from and lost that estate.

Secondly, Saith he, Pride is productive of many other sins, 'tis a fountaine sin, a root sin, it nourisheth, nurseth, and bring∣eth up many other sins; no man knoweth what sin may be next when pride is first.

Thirdly, The greatness of the sin of pride may be argued from the over-spreading of it; pride hath infected many mor∣tally; and who can say his heart is free from this plague, though possibly it be not the plague (or speciall master sin) of his heart?

Pride is an Epidemicall disease, all labour under this sicknesse, and this sicknesse hath got the mastery over many.

His fourth reason is that of the text and poynt; Pride is a great wickednesse, because usually it infects great men. They that are great in power, great in gifts, great in learning, great in any thing, are sure to be assaulted if not blemished and blasted with this sin, insomuch that it had been better for many to have been fools, then learned, low then high, meane then great, poore then rich in this world. There is a temptation in power, in greatness, in riches, in knowledge, in gifts, in the best things, to make the mind swell, and the man that is stored with them proud. Pride is (as I may say) of a very high extraction, it was conceived in and borne by the now Apostate Angels, whose place, first estate (or principality, as we put in the Margin of the Epistle of Jude v. 6.) was aloft in heaven. Angels were the neerest servants and attendants upon God himselfe, who calleth heaven the habi∣tation of his holinesse, and of his glory; And surely the habitation which the Apostle Jude in the same verse saith the Angels left, (and he calls it their owne, that is, that which was allotted and allowed them by God as their portion, this habitation, I say,) must needs be a very high and excellent one, as themselves by nature were in the highest classis or forme of creatures. Now as pride began from and had its birth in these high and noble spi∣rits (which gave one occasion (though it be as hellish a lust as any in hell) to call it Heavenly by Nation) so the higher men are (who at highest are but dust) the more doth pride haunt them, and insinuate it selfe to get a dwelling of seate in them,* 1.10 as the most proper and congeniall subjects which it can find here on earth it selfe, with those of whom it first tooke possession and whom it made its first habitation, being for ever cast downe from heaven. Pride having once dwell in those who were so high, loves still to dwell or take up its lodging (at least) in those, who upon any reference whether to naturall, civill, or spirituall things, are called and reputed Highest.

Observe; Fourthly.

God by various meanes, even by all sorts of meanes, gives check to the pride of man, he speaketh once, yea twice to man in a dreame, in a vision of the night, that he may hide pride from man.

Pride is a sin which God prosecutes both night and day; if speaking by day doth not mortifie it, speaking in the night by dreams shall. Nebuchadnezzar was full of pride, and God hum∣bled him by a dream, and brought downe the haughtinesse of his heart by a vision of the night. This great Monarch of the world was so full of pride that he boasted it out (Dan: 4.30.) Is not this great Babylon that I have built for the house of the kingdome, and by the might of my power, and for the honour of my Majesty? Now while he spake thus walking in the Palace of the kingdome of Babylon, there fell a voyce from heaven, saying, O King Nebu∣chadnezzar, to thee it is spoken, The kingdome is departed from thee, &c. And they shall drive thee from among men, And thy dwelling (who hast thought thy selfe more then man) shall be with the beasts of the field. The effect of this voyce Nebuchadnezzar had in a dreame, as appeares by Daniels interpretation of it in the former part of the Chapter. God shewed him in that dreame what his condition should be, and he executed it upon him to the full, to pull downe his pride; That, he at last might know that the most High ruleth the Kingdomes of men, and giveth them to whomsoever he will. Whereas then he thought that he alone ruled the world, and could give kingdomes to whom he would. How wonderfully did God oppose the pride of Pauls spirit, he could not favour pride, no not in that eminent Apostle, Lest through the abundance of revelations he should he exalted above measure, there was given him a thorne in the flesh, the messenger of Satan to buffet him, (2 Cor: 12.7.) that is, God used extraordinary means to humble him. As here God is said to humble by visions, so there Paul being endanger'd to pride by receiving visions, God found a strange way to humble him, even by the bufferings of the mes∣senger of Satan, who is the Prince of pride, and as (God speak∣eth of the Leviathan at the 42^d Chapter of this booke, v. 34.) a king over all the children of pride. God doth so much resist pride, that he cannot but resist the proud (James 4, 6.) and scorne the scorners, (Pro: 3.34.) yea he hath told us of a day (Isa: 2.11.) wherein the lofty lookes of man shall be humbled, and the haughtiness of men shall be bowed downe: and the Lord alone shall be exalted in that day.

There are foure speciall pride subduing Considerations.

First, They who are proud of what they have, are like to have

no more, When the Apostle had sayd (James 4.6.) He resisteth the proud (he presently adds) but giveth more grace to the hum∣ble. As if he had sayd, Though the Lord hath given proud men much (for 'tis some gift of God, and usually a great one of which men grow proud) yet he will now stop his hand and give them no more. The Lord gives to them who are humble and praise him, not to those who are proud and praise themselves.

Secondly, Not only doth the Lord stop his hand from giving more to those who are proud, but often makes an act of revocation and takes away that which he hath already given. As he who Idly puts his talent into a napkin, so he who vainely and vain-gloriously shews it, is in danger of having it taken away from him. It is as sinfull to shew our talent proudly, as to hide it negligently. Nebu∣chadnezzar boasted proudly of his kingdome, and presently it was sayd to him, The kingdome is departed from thee. Hezekiah boasted of his treasure (Isa: 39.6.) and by and by the Lord told him, his treasure should be taken away, (though not imme∣diately from him, yet from his posterity) and carried to Baby∣lon. 'Tis so in spiritualls, when we proudly shew our treasure, the treasures of our knowledge, or other gifts and attain∣ments, the Lord many times, in judgement, sends them into captivity, takes them from us, and strips us naked of that cloath∣ing and adorning whereof we are proud.

Thirdly, If God doth not take all away, yet what remaines is withered and blasted, it dries up and comes to little; if it be not quite removed, yet it appeares no more in its former beauty and luster. When God with rebukes correcteth man for (this) iniqui∣ty, he maketh his beauty (the beauty of his parts and gifts, yea of his graces) to consume away (as David expresseth it, Psal: 39.11.) like a moth. O what a dryness, and so a decayedness falls upon that soule from whom the soaking dewes and drops, the sweete influences of heaven are restrained! And surely if they are restrained from any, they are from proud men; No marvaile then, if others see and they feele their witherings, and even senci∣ble declinings every day.

Fourthly, Suppose the gifts and parts of a proud man conti∣nue florid and appeare stil acting in their former strength, vigour, and beauty, yet God sends a secret curse upon them, and though he doth not wither them, yet he doth not delight in them, not

give them any acceptation. The best things how long soever continued to proud men, are no longer blessings to them; yea it had been good for them, that either they had never had them, or that they had been soone taken away. That as one sayd falsely of the life of man in generall,* 1.11 but truely of wicked men; It had been best for them not to have been borne, and their next best would be to dye quickly. So I may say in this case of proud men; It had been best for them they never had received any eminent gifts from God, and their next best would be to have them quickly taken away; For as wicked men in General (if they dye uncon∣verted) the longer they live, the worser they live, and every day by adding new heapes of sin, heape up further wrath against the day of wrath; So proud men in speciall, the longer they have and hold their gifts, their riches, their honours, their powers, doe but abuse them the more, to the increase of their sin here, and (without repentance) shame hereafter.

And therefore to shut up this observation, and the exposition of this verse, I shall only give some few directions or counsels for the cure of this soule-sickness pride, or for the pricking of a pride-swolne heart, that so the winde, that noxious winde of ostentation, by which proud men are vainely puft up in their fleshly mindes, may be let out and voyded.

First, Let the proud man consider what he is; Some have as∣ked blasphemously, What is the Almighty? as we saw at the 21^th Chapter of this Booke: But it may well enough be asked, What is man that the Almighty should be mindfull of him (Psal: 144.3, 4.) and may we not much more question againe, What is man that he should be so mindfull of himselfe? David, a great king said to the Lord (2 Sam: 7.18.) Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? Thus every man should say to himselfe, or put the question to his owne soule; Who am I? or what am I, that I should have a proud thought? All men indeed differ in some things, and some differ in very many things. Men of high degree, and men of low degree differ, men of knowledge and ignorance differ, learned and unlearned men differ. And it is not only, as I may say, a peice of heraldry, but a peice of divinity to keep up the differences of men. Yet what is any man, whether high or low, knowing or ignorant, lear∣ned or urlearned, that he should be proud? they all agree in this,

they are all dust and ashes, they are all but as a shaddow, or a va∣pour, they are all as grasse, or as a flower of the field, and at their best estate (in the very hight of their excellency) they are alto∣gether vanity. How much soever men differ in other things, yet in this they all agree, or are all alike in this, they are all vanity. Then what is man that he should be proud? shall dust and ashes, shall a passing shaddow, or a disappearing vapour, shall withering grasse, or fading flowers, shall vanity it selfe be proud? The best of men at their best, are the worst of all these, why then should any man be proud? Yea I may put the question further, How can any man be proud, who knoweth what man is? and acknowledgeth himselfe to be but a man. I will adde yet further in this questio∣ning way, How can any man be proud who knoweth himselfe to be (which is a more humbling consideration, then any of or then all the former) a sinfull man! We ought alwayes to be humbled for sin, and shall we who are at all times sinning, be proud at any time?

Secondly, To cure pride of spirit, Consider what ever man is (as to this world) he cannot be long what he is. He that is high in the world, cannot be long in his worldly heights. He that is rich in the world, cannot be long enjoy his worldly riches; yea know∣ledge vanisheth; all such kinde of knowledge, learning and skill as men now have, is a meere vanishing thing; man, in his highest perfections, is very mutable, and the higher he is, the more mu∣table he is; what hath he then to be proud of? We have some changes every day, and when a few dayes are past, we shall come to our great change; our change by death is but a few dayes off, for the utmost of our dayes are but few. As man is not to be ac∣counted of by others, so not by himselfe, because his breath is in his nostrills, and he may quickly perish (Isa: 2.22.) Shall pe∣rishing things be proud things? Shall they be lifted up with what they have, who (as to this world) have so little being, that they can scarcely be sayd to be. By this argument all men are called off from trusting those that are highest in this world (Psal: 146.3.) Their breath goeth forth. And we have the same argument, not to be high in our owne thoughts, because our breath goeth forth, and there is an end of us.

Thirdly, Consider all those things which are as fewel and oc∣casions of pride in man, even for those man must shortly give an

account. And surely he who remembers that whatsoever he hath, be it riches, strength, honour, parts, knowledge, or learning, he must come to a reckoning for it, that man will not over-reckon himselfe so much for it, as to be proud of it. The Apostle con∣cludes, So then every man must give an account of himselfe to God, (Rom: 14.12.) That is, of all his receits, and of all his expen∣ces, what hath been bestowed upon him, and how he hath im∣proved what hath been bestowed. He must give an account of him∣selfe in his naturall capacity as a man; and he must give account of himselfe in his civill capacity, as a rich or great man; and he must give account of himselfe in his spirituall capacity, as he hath enjoyed meanes to make him gracious, or to grow in grace. He must give an account of himselfe about all the good things he hath received, what good he hath done with them, either to him∣selfe or others. He that is serious upon such a meditation as this, shall finde two effects of it; First, it will keep him very busie, and free him from Idlenesse; Secondly, it will keep him very humble and free him from pride. Who can glory vainely in his Stewardship (for all we have is put into our hands as Stewards, who, I say, can glory vainely in his Stewardship) that alwayes heares this voyce sounding in his ears, Come give an account of thy stewardship, for thou mayest be no longer Steward. O how ill an account will they make when they are asked, what they have done with their riches? who must answer, We have been proud of them; who being asked, what have you done with your honour, must answer, we have been proud of it; who being asked, what have you done with your knowledge? must answer, we have been proud of it. These will be sad answers in the day of account, yet proud men (whatsoever they have done with their receits) must make this answer, what other answer soever they make.

Fourthly, Consider that the more any one hath received (and it is the degree upon which pride riseth the more, I say the more any one hath received) in any kinde whatsoever, the stricter will his account be; for the account will be proportionable to what the receipt is. (Luke 12.48.) To whom soever much is given, of him shall be much required, and to whom men have committed much, of him they will aske the more; where much is sowne, there God looks to reap much. He looketh not only for improving, but for sutable, for proportionable improvement. If he that had

received five talents (Math: 25.) had brought only two ta∣lents more, and so made his five seven, this had not been propor∣tionable; or if he that had received two, had made them three, this had not been proportionable; but he that received five, brought ten; and he that received two, brought foure; This ac∣count was proportionable to the receipt; and therefore to these their Lord sayd, Well done good and faithfull servants. God looks for doubling, (as I may say) that we should make his five ten, his two foure. Therefore why should any man be proud of what he hath received, seeing the more he hath received, the more great and stricter will his account be.

Fifthly, That pride may be cured and hid from your eyes, I advise, That in the midst of your fullness, you would think of your emptiness, and in the midst of your perfections, of your deficiencies; think how much, and in how many things you are wanting, when any thought of pride ariseth concerning what you enjoy, or where∣in you abound. He that thinks how much he is wanting, will not be proud how much soever be aboundeth; and indeed our want∣ings being a great deale more then our aboundings, and our im∣perfections then our perfections, should be to us greater matter of humbling, then our abounding or perfections can be an occasi∣on of pride. To cleare this further, Consider your deficiencies two wayes; First, in your selves; consider how low you are in knowledge, how low in grace, how low in duty; remember that there is a great deale of darkness in the best of your light, a great deale of water in the best of your wine, and a great deale of dross in the purest of your silver; remember these weaknesses in your selves, and then say as blessed Paul (Phil: 5.22.) I count not that I have already attained; that is, that I have attained per∣fection, I am very much behinde, very much below my duty, I am below what I might be and have attained to, both in the light of knowledge, and in the strength of grace. I am below what I might be attained to, both as to zeale for, and as to faith in God. O how many are our deficiencies when we have profited most! Secondly, Consider your deficiencies in reference to others; The Apostle saith (2 Cor: 10.12.) They who compare themselves with themselves are not wise. The reason why many think themselves over-wise, is, because they do not (as they ought) compare them∣selves with others, or if they compare themselves with others,

they compare themselves only with those that are below, not with those who are above themselves. They who compare them∣selves with themselves, or with those only who are below them∣selves, are not wise, though they think themselves very wise. If we would compare our selves with other men, who are above us, it would mightily keep down the pride of our spirits; for who is there but might see more in some, yea in many others then in himselfe? Now, as it is an excellent means to keep the soule from murmuring and discontent, to consider that many others are below us; so it is an excellent means to keep us from pride, to consider that many others are above us; so much above us, that our knowledge is but ignorance to their knowledge, our strength weaknesse, our faith unbeliefe, our patience unquitenesse of spi∣rit, our very fruitfullnesse barrennesse compared with theirs; or to speak allusively, that our fat kine are but leane to the fat ones of others, and our full ears but withered looked upon with their full eares. And as it is a good meanes to keepe the soule humble or to cure it of pride, to compare our selves with men who are much above us, so especially, if we would but remember how much God is above us in comparison of whom all our fullness is indeed emptiness, our strength weaknesse, our riches poverty, and our light darkness. And therefore when Job (Chap: 42.) began to compare himselfe with God, and to set God before him, then he was in the dust presently; though he spake over-valuingly of him∣selfe sometime, yet when once he came to set himselfe before God, then saith he, I have spoken once, but I will speak no more; I abhorre my selfe, and repent in dust and ashes. And when the Pro∣phet Isaiah saw the Lord in his Glory, and compared himselfe with him, he cryed out, I am undone, I am a man of poluted lips; all his graces, and all his gifts vanished into nothing, when he considered the Lord before whom he stood. Thus we may keepe downe pride by considering our deficiencies, and comparing our selves with others who are above us, especially by comparing our selves with God, to whom we are not so much as a drop of the bucket to the whole Ocean, nor the dust of the ballance to the body of the whole earth.

Sixthly, For the hideing and keeping downe of pride, often reflect upon your own sinfulnesse; our defects in good may keepe our hearts low, but our abundance of sinfull evills may keepe

them much lower. While we consider sin in a two-fold notion, how should it humble us? First, as dwelling or abiding in us; Secondly, as acted and brought forth by us in either of these wayes; look on sin, and the heart must needs come downe; thus poyson may expell poyson, the remembrance of sin abiding in us and acted by us, may be a stop to the further acting, as of all o∣ther sins, so especially of this sin, pride.

Seventhly, Let us be much in the meditation of Christ hum∣bling and abasing himselfe for us. What can kill pride, if the humblings of Christ doe not? O how may we schoole and cate∣chise our proud soules with the remembrances of Christ in his a∣basements! What! an humble Christ, and a proud Christian! an humble Master, and a proud Disciple! did Christ empty himselfe and make himselfe of no reputation, and shall we who are but emptinesse be lifted up with a reputation of our selves, or with the reputation which others have of us; did he abase himselfe to the forme of a servant, and shall we lift up our selves, as if we reig∣ned as Kings! he humbled himselfe and became obedient to death, even the death of the Crosse; and what have we to glo∣ry in but the Crosse of our Lord Jesus Christ (Gal: 6.14.) if we have any thing to be proud of, 'tis the Crosse of Christ, God for∣bid (saith Paul) that I should glory (or rejoyce and triumph) save in the Crosse of our Lord Jesus Christ, whereby I am crucified to the world, and the world to me. Think often and much of the humblings of Christ, and then you will think of your selves as meere nothings. This is the most effectuall means, through the Spirit, to bring downe the swellings of our hearts, and to hide pride from man. Thus much of the second designe of Christ in speaking to man in dreames and visions of the night; the third followeth.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 auferre erit, vel muta∣re in melius.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fecit.
• * 1.3

  Ʋt a m••v••a•• homo opus, sc•• suum et animu•• malum. Iun:
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept:
• * 1.5

  Ʋt avertat ho∣minem ab iis qu•• fecit. Vulg.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 texit o∣peruit, impo∣nendo aliquid quo tegas.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 superbia excellentia.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem at{que} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hinc illud pin∣dari, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quid est Ali∣quis? i. e. qui se putat esse a∣liquam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ʋmbrae somni∣um homo Hinc illud. Est filius alicujus. i. e. egregij viri, non è media turba aut terrae filius. Et illud. Fac ut me ve∣lis esse aliquem. Cic: Lib 3. ad Atticum E∣pist: 52.
• * 1.10

  Quia natione coelestis subli∣m••um animos inhabitat. Hugo.
• * 1.11

  Optimum est non nasci pro¦ximum cito mori.