A Childs Patrimony, Part 2 · Chapter 4 · Section 1

A Childs Patrimony · Part 2 · Chapter 4 · Section 1

p. 49§. 1. Pride.

§. 1. I meane not that privy pride, ſpringing up from a ſecret and unſuſpected fountaine; even from an holy zeale, godly duties, good actions, not properly ours, yet fleſh and bloud will lay claime unto them; And hath its ſeat in a ſanctified ſoule, making it proud, that it is not proud, even of its humilitie. And therefore doth the ſame ſoule make its watch the ſtronger.

I meane that pride, whoſe root is diſcernable; and whoſe fruit ſooneſt ſhooteth forth and declareth it ſelfe, defiling our outward members and inward faculties; lifting us up ſo much the higher in a windy conceit; the emptier and lighter we are upon the ballance, and the more wanting. And this, ſome call the Womans ſinne. Indeed it is moſt unworthy, and unbeſeeming a man; the trueſt teſtimony of weakneſſe and vanitie. But yet, Sith there is (as one noteth ccL. Verulam Eſſayes. Act. 12. 63.Acts 12:63) in humane nature, more of the foole, then of the wiſe; we muſt grant it to be the Mans ſinne alſo, perhaps not ſo generally his, nor in the ſame degree. For, if we do grant, as ordinarily it ſeemes ſo, and is ſo concluded; That the inward powers of Iudgement, and Reaſon, are weaker in women, then in men; we muſt needs grant, That pride, as it is (till of late) more ordinarily diſcovered in that ſex, then in the other; ſo it is, for the ſame reaſon, more incident unto them. They may have leſſe inward worth, and beautie to commend them, and therefore do they the more paint, and adorne the outward. Likely it is, that they do not ſo well diſcerne the ſimple and naked truth of things, and therefore delight themſelves in feathers, toyes, flattering conceits, falſe valuations.

They are not ſo well able to ſtudy nature, as men may and can, therefore may they (it is not proper to ſay they may, and yet more excuſeable it is in them, then in men) they may pleaſe themſelves with poliſhed Art (at the beſt but natures Ape,) rather then with that, which is ſimple and naturall; with very appearances, affectation, and pompe, rather then with reality and ſubſtance; rather with that which p. 50is borrowed, then with that, which is proper and naturall.

Laſtly, they may not be ſo able, to ſtudy themſelves; The principles they conſiſt of; The foundation they ſtand on; The vileneſſe of the body; The excellent worth and dignitie of the ſoul; The faculties of both body and ſoul; The excellency of that end, for which they received them. Where theſe defects and wants are (as in all they are; for naturally in all, as was ſaid, there is more of the fool then of the wiſe) and the more or leſſe they are in man or woman, accordingly will he and ſhe, more or leſſe reckon and account of falſhood, and outward appearances, before verities; Lying and baſe vanities, before realitie and ſubſtance; and ſo are pay'd accordingly, with winde and counterfeit ware, inſtead of currant commoditie; for theſe vain conceits, and falſe valuations will prove but poore and ſhrunken things in the end. For from hence it is (and ſo we may go through all things that do lift up man and blow up that bubble) hence it is, That our clothes, made for neceſſity and ornament, yea to make us humble, and thankfull (humilitie and thankfulneſſe ſtill go together) do prove ſo contrary to thoſe ends, priding us up in our own conceits, and diſhonouring us in the eyes of others.

Hence it is that we are ſuch Faſhioniſts: ſo phantaſtick and changeable that way, That the Taylor can as hardly fit us, as the ddPlut. Conv. 7. ſapicat.man (ſo goes the fable) could fit a garment for the Moon.

Hence it is, That our haire made to cover our ſcalp, doth in a windy humour to a baſe faſhion, cover our face, and that part of it, which of any ſhould not be covered: So that which was made for an ornament, (and we ſhould finde it ſo, if we wanted but an eye-brow) is ſo nouriſhed, and let to ſpread out ſo, that it makes the perſon look like a furie.

Hence it is, that we do tread like the Antipodes (if the word were proper) clean contrary to nature, hiding that, which ſhould be covered, and covering that which ſhould be hid.

Hence it is, That our eyes, feet, fingers, our whole geſture p. 51and deportment, do make ſo plain a Commentary upon the heart, That (if I may apply it ſo) he that runnes may read the preſent humour and ſtate of the minde and will: ſo great a diſcovery of our diſſimulations, the geſture is; for that ſpeaks to the eeMany have ſecret hearts, and tranſparent countenances. Eſſayes 21. p 128.eye, as the tongue to the eare.

Hence it is, That the inward beauty is ſo neglected, and the outward ſo ſet out, and highly prized; when as beauty and ſtrength will be much waſted by one fit of an Ague; yea ffforeign, &c Baſil. in Hex. Hom. 5.quite gone in one night.

Hence it is, That Knowledge doth puff up, That Learning makes proud: which is not Knowledge indeed nor Learning, but our ignorance and going backwards, a windie and flatuous conceit of both. True Learning the more it is, and the truer it is, the more it humbles, the cloſer it lies, the leſſe noiſe it makes.

Hence it is, That the rich mans wealth is his ggProv. 18. 11.Prov 18:11Strong citie, and as an high wall; for all this is but in his own conceit.

Hence it is, That men in eminency of gifts and place, are ſo taken up with the perſon, for a time put upon them; That they both in look, and ſpeech, and geſture ſhew, that they forget their naturall condition; That they muſt lay aſide their perſons and dye like men; and give account, as ſtewards, what they have gained.

Laſtly, hence it is, That our owne Righteouſneſſe ſeemes ſo lovely in our eyes, when as it is but like filthy rags and dung, ſuch things we may not otherwiſe name, ſo filthy they are; And were it conſidered, it would help much to caſt a ſpewing upon our glory hhHab. 2. 16. Act. 8. 9.Hab 2:16Acts 8:9.

Thus we have ſeene, what it is, and whence it is, that blows up the vaine heart of man, making it think of it ſelfeforeign. above what is meet ⁱ.

And thence we may fetch helps, and remedies againſt its pride; for if it is but a vaine opinion, a flattering conceit, a falſe valuation of things, that doth deceave us; we muſt labour to rectifie our judgements, and to underſtand the truth, and realitie of things, that we may not be deceived.

p. 52Secondly, if it be the want of the right knowledge, and true underſtanding of our ſelves, that makes us over-value our ſelves, we muſt learn to underſtand and read our ſelves, (a great and an hard leſſon kkAn hard thing to know ourſelves. Not only the eye of the body, but of the minde too, wants this noble facultie, of looking inward, &c. Tranſlated out of S^t. Baſi. Hex. Hom. 9. p. 103) and our own principles, ſo as we may know our ſelves to be but men: poore weake men, deceitfull upon the ballance, and very wanting; The ſumme is, we muſt ſtudy how to rectifie reaſon, and to take a true ſcale, and a right eſtimate of our ſelves and things, not as they ſeeme and appeare to bee, but as they are indeed at firſt.

†. 1. Is it my apparell that would puffe me up, becauſe my cloth is of a finer threed then ſome others is? This is a falſe valuation: for the ſheepe had it on its backe before my ſelfe, yet was it but a ſheep then, and the ſame now; ſo S^r. Thomas More would prick the bladder, and let out that windy conceit llHanc ovis olim geſtavit, nec aliud tamen interim quàm ovis ſuit. Vtop. lib. 2. pag. 166..

†. 2. Is it the gorgiouſneſſe of my apparell, the pompe of the ſame, which would puffe me up? That were but a mmAct. 25. 2…. foreign.Acts 25:2fancy, and a windy conceit alſo. A poore ornament it is, which is put on and off. And a windy conceit it is, and moſt unworthy of a man, to be taken with the ſhining or glittering of ſome Gold-lace, or Iewell, who can point to the earth below him, to the Lilly there; And to the heaven above him, to the Sun and Starres nnforeign. Chryſoſt. Tom. 6. Religi. 601. …. Mirantur quenquam eſſe quem exiguaegemmulae aut lapilli dubius oblectet fulgor, cui quidem ſtellam aliquam atque ipſum denique ſolem licea… intueri. Ibid. … Prov. 18. 11.Prov 18:11there; ſo the ſame Author would let out that wind alſo.

†. 3. Is it the portion a man hath in the world above his brethren, which bloweth up the bubble? What is all that more then in conceit? neither a ſtrong citie, nor an high wall: they cannot deliver in the day of trouble; It is but a meere conceit, we thinke they can. And what is a fat and ful poſſeſſion of theſe outward tranſitory things; if there be leanneſſe in the ſoule; if that be blown up with theſe vanities? As certainly it muſt be ſo, and can be no otherwiſe, when theſe outward things have ſtuffed and cram'd our hearts, ſo that they are made fat, and blown up with them. p. 53An heart filled with this winde ooforeign, &c. … ep. 18. 52. pag. 781. You may better truſt the wind, or letters written in water, then mans proſperitie. And ſo uncertain it is, that we may with a ſpeedier courſe haſten to God, where is certaintie, and no ſhadow of change., is as barren of true grace (pride and grace are incompatible) as the ſurface of that earth is, where theſe treaſures are, which is as barren (ſay the naturaliſts) as the parched places of the deſart. They are great ſnares and intanglements, and impoſſible they ſhould be otherwiſe, without a great meaſure of grace from God (with whom all things are poſſible) and watchfulneſſe over our ſelves: which conſideration ſhould rather humble us.

Better they cannot make a man; therefore the Heathen would not have them called Good Things: But worſe ordinarily, they make him; more proud againſt God; more inſolent and oppreſſing over thoſe that are below and inferiour unto him; And very unſatisfiable they are (and therefore diſquieting alſo like thorns to the head:) we may as well undertake to fill a bag with wiſdome, a cheft with vertue; as our hearts with gold, ſilver, riches, high room with any earthly things, no reaſon thoſe things ſhould puff us up; or if there be reaſon in it, it is from our wiſdome, which muſt be ceaſed from ppPro. 23. 4, 5,Prov 23:4Prov 23:5; for why ſhould we let our eyes fly upon that, which is not; ſo uncertain and fleeting it is; and being graſped after and enjoyed, doth preſſe us below our ſelves, even lower then the place whence it was digged.

†. 4. Is it an hairy buſh of vanitie, let out to ſpread beyond its reaſonable and due proportion, that would blow me up? That were a monſtrous conceit; How can that adorne me, which hath proved an halter? or how can that commend me, which the Spirit hath concluded to be my qq1 Cor. 11. 14. foreign. …. 26.1 Cor 11:141 Cor 11:26ſhame. A point of great impudency it is to fight with, or go againſt and contrary not onelyonly to our ſelves, but to nature alſo, ſaith Chryſoſtome upon thoſe words.

Is it my pleated, curled, or cut haire, that makes me think of my ſelf above what is meet? That is a very affrighting conceit, for the Lord can make our head of haire to take the form ſometimes of a great Snake, ſometimes of many little Serpents; as ſome in Poland and Germanie have found and felt, witneſſe the bloudy drops their haire yeelded p. 54being pricked, and the loſſe of their eyes if they cut it; ſaith the learned profeſſour of phyſick in Padua. And methinks ſaith rrM^r Bolton's foure laſt things. p. 40.M^r Bolton, (from his hand I have it) our monſtrous faſhioniſts both male and female; the one for nouriſhing their horrid buſhes of vanitie; the other for their moſt unnaturall and curſed cutting their hair, ſhould every houre fear and tremble leſt they ſhould bring that ſame noiſome horrible diſeaſe in the haire (called the plica) upon their own heads, and amongſt us in this kingdome.

† 5 Is it the putting off the hat at a diſtance which lifts a man ſſSic leve, ſic pa… vum eſt, animum quod … avarum ſubruit aut reſicit. Hor. lib. 2. epiſt.up? or the vain applauſe of the ignorant multitude? He muſt thank his money for that ttO nummi vobis …i dantur honores Juven.. It is ordinary with ſome to gaze upon a gilded poſt; It was, manners make a Man, but now according to the old complaint, Money uuforeign, &c. P…nd…r. …th. …e 2. foreign. E…rip. oreſt. 30. (A rich man ſhall have many heralds).

† 6. Is it knowledge that would puffe us up? This were an empty conceit. We know, that, as in veſſels, the more the liquour or matter of ſubſtance and worth comes in, the more the Aire goes out (it is the empty veſſel that makes the noiſe:) ſo, the more we truly and indeed know, the more we are humbled in that we know. All my knowledge (and that all is but a little to that I know not) All ſeparated from Chriſt (which the more it is, the more it humbleth) will not advance me above the devil; nay, in reſpect of my knowledge, I am (if a creature could be) infinitely below him: I hold no proportion with him, none at all, but in my pride; that gives me ſome equalitie with that proud Lucifer, and makes me like him; In knowledge I am much inferiour. The Devil knows more then all the knowing Men in the world, and hath the experience of ſo many thouſand yeares to help his knowledge; and yet it helps him not, but aggravates his judgement. And indeed how can a man reaſonable think, but that that ſame gift, (ſuppoſe it knowledge ſeparated from that, which S^t. Paul did onelyonly deſire to know) But that the ſame gift, I ſay, will prove unto him like Abſaloms haire, it will be his ruine, which he hath uſed, abuſed rather againſt God the Giver of p. 55the ſame; ſo fighting againſt Him, with his own weapons.

† 7. Is it eminency of gifts or place that would make me think my ſelf ſome body? This were but an empty conceit neither; For the higher any one is in place, the lower he muſt be in point of office, and ſervice towards thoſe that are under him. At the beſt, we are but Stewards, and the more betruſted we are, the greater will our account be, and the more expected, what we have gained. And can it be reaſonably ſuppoſed, but that, That mans reckoning will be very heavy, who, the more power was in his hand, the more he put it forth in the oppreſſing the meek of the earth, making them to groane under him (which is but an exorbitancy of power, or at the beſt but to exerciſe it as a jaylour, ttVaum aliquem voluptate ac deliciis fl\…ere gementibus undi que aclamentantibus aliis, hoc non eſt r…gn…, ſed …ar… r… eſſe cuſtodem. Vtop. Tho. More.turning the edge of it againſt the Lord, and His ſervants: And the higher God raiſed and honoured him, the more he ſuppreſſed goodneſſe and diſhonoured God; Turning his gifts, ſo bountifully beſtowed, of nature, liberall maintenance, grace, all againſt the Giver, to the ſatisfying of his own luſts: for judgement cauſing oppreſſion, and for righteouſneſſe a cry. Is it likely I ſay, but that mans reckoning will be very heavy vvIſa. 5 7. foreignIsa 5:7at this point?

Again, how unreaſonable a conceit is it, That our Lord Chriſt, taking upon Him the form of a Servant for us, and humbling Himſelf ſo low as the Croſſe, ſhould yet, with patience, long endure a proud ſervant, lifting up himſelf, in the pride of his thoughts, before an humble, and for his ſake, an humbled Lord?

And how unreaſonable alſo and altogether unbeſeemingc foreign. Ch…yſoſt defato. orat. 5. is it, That Man, poore ſilly man, ſhould in all things ſeek himſelfe, aaPer veſtigare. Prov. 25. 27.Prov 25:27hunt after his own repute, his own glorie, when as the Lord of Glorie coming down from Heaven to ſeek Man, that was loſt, ſought not his own Glorie?bbJohn 8. 50.John 8:50

Certainly this is an iniquitie, which greatly provoketh, and hath been, and is accordingly puniſhed; for hence it is, That the ſword is upon the right eye and arme; hence it is, that a man, proud of his knowledge, is become blinde with light: proud of his vertue, is poyſon'd with the Antidote; p. 56Blown up with his Authoritie and height of his place and power, findes his riſe hath proved his downfall, and his ladder his ruine.

Certainly for men to ſearch their own glorie, is not ccProv. 25. 17.Prov 25:17glorie, it tends rather to ruine; examples whereof are written before us, as in Capitall letters: But of this before, and anon after.

† 8. Is it ſtrength of Bodie, or comelineſſe of parts? (which is the beauty of the ſame) Is it this or that, which makes us think better of our ſelves, then is meet? This alſo is but a falſe valuation, a vanitie ddProv. 21. 6.Prov 21:6toſſed to and fro. If our ſtrength lift up our heart, it will be to our eeChron. 26. 16.deſtruction. Which is to be conſidered; ſo is this alſo, That, that is the ffLord Ver. Eſſayes 43. pag. 252.true comelineſſe, the beſt beauty, which a picture cannot expreſſe; yet no cauſe we ſhould be proud thereof: for the outward comelineſſe, as it is Gods work, and hath His Stamp and Superſcription, we muſt prize it, and put an honour upon it too; but I muſt not be proud thereof; what I dote upon, will prove my ſorrow; and what I am proud of, my ſnare; For the moſt part (as one notes) it makes a Diſſolute Youth, and an Age a Ibid.little out of countenance; though yet, if it light well, it makes Vertues ſhine, and Vices bluſh. But, however; It is not a thing to be proud of, for it is as Summer fruits, which are eaſie to corrupt, and cannot laſt: We cannot ſay of it, IT IS; ggHiſt. of the World 2 book 3. 4. &c. Preface. p. 20.It may change, if not vaniſh, in a very ſhort time, in a night: one fit of a fever, of feare, of ſorrow, may in one night, ſo quaffe up our ſpirits, that we cannot eaſily be known to be the men; witneſſe a Noble-man in Charles the fifth his Court, as we reade in Lemnius.hhLemn. de complex. page 147.

Oh, ſaith one iiD^r Sibbs. S. c. p. 141., That the creature ſhould dare to exalt himſelfe againſt God, who need not fetch forces from without, to trouble and moleſt us! if He let out the humours of our body, or the paſſions of our minde againſt us, we ſhall be an aſtoniſhment or wonder unto others, a terror and torment to our ſelves: man in his beſt eſtate is but vanitie.

If we could reade our ſelves, and the principles we conſiſt p. 57of; if we could look down towards our feet, and ſee what our foundation is, then, certainly, our plumes, our high thoughts would fall flat down.

I remember how Pliny inſtructs the great men of the earth, by occaſion of a childe ſmothered in the wombe, with the ſnuffe of a candle; And thou, ſaith he, who art ſo proud, becauſe thy bloud is freſh in thy veines, and thy bones full of marrow; thou that art ſo puffed up, becauſe of ſome fulneſſe, or ſome great eſtate falne to thee, may'ſt purchaſe thy death, at as low a rate as that childe, or lower; a rayſon ſtone may choake thee, as it hath ſome others, ſo may a haire in the milke. He therefore weigheth his life in a right ballance, who truly conſidereth how fraile he is; ſo he concludeth a little chapter with a great leſſon kkPlin. Na…. hiſt. lib. 7. cap. 7 ſ…e cap. 50..

It is a common Theame, yet worthy to be inſiſted upon; for if we did know our ſelves to be but men, we ſhould have wiſer and ſadder thoughts; Therefore it is good to reade our ſelves. Our vile body, and the foundation it ſtands on, ſpeaks out plainly that fall it will, we know not how ſoon. I knew a man (ſaith llAug. de Civit. 22. 22.S^t. Auſtine) and one of a ſtrong conſtitution too, his legge ſlipt, and with that ſlip, a joynt out of place; ſo it laid him on the ground, and could not be cured till he was laid underneath.

Sitting in a chayre, ſaith the ſame Father, is a ſafe poſture, but we know who fell out thence and brake his neck (as we remember one did out of his bed, that retyring and refreſhing place). The caſe was extraordinary, for he was full of yeares, and as full of ſorrows; And the news of the Arke weighed loweſt; But it tells us the ordinary leſſon, That death may meet us, when, and where we leſſe look for it. A mmJudges 3. 20.Judg 3:20Summer parlour ſeemes a ſafe place for repaſt and quiet; And a brothers feaſt nn2 Sam. 23.2 Sam 23, hath no ſhew of danger; And yet the hand of juſtice hath met with the ſinner at both theſe places; which tells us, That He, who hath his breath in his noſtrils, ſhould not be proud, for there is p. 58ſpare enough and in all places, at all times, and by the unlikelieſt meanes to let it forth.

I remember a proud Conquerour, demands in a bragge, what he ſhould feare ooVictor timere quid poteſt? quòd non timet. Sen. Aga…. Act. 4.Acts 4? And it was anſwer'd in a breath, That which he feared not; which he found true, for ſoone after, that he leaſt ſuſpected, damp'd his ſpirits, and quite put them out. What I feare not, and thinke not off, is likely ſooneſt to fall upon me; As he is likelier to ſpoyle me in my houſe, which he hath mark'd out in the day time, Then that perſon, whom I am warned of before my doore, and whom my eye is upon.

Oh, That ſilly man, ſhould lift up himſelfe in a windy conceit of that, which is not: who, before the next morning, may be laid upon his ſick bed; and in a readineſſe for the grave! what is our life? a vapour, ſaith Saint Iames; A ppJam. 4. 14.Jas 4:14wind ſaith another; Not qqM. Aurel. Ant. p. 14.one conſtant wind neither, but every moment of an houre, let out and ſuck't in again; like the Dove in the Arke, out and in, in and out, and then never returnes againe.

Doe not our eyes behold, how God every day overtaketh the wicked in their journeys, how ſuddenly they pop downe into the pit? how Gods judgements, for their times come ſo ſwiftly upon them, that they have not the leiſure to cry Alas. How their life is cut off like a threed in a moment? how they paſſe like a ſhadow? how they opened their mouthes to ſpeake, and God tooke them even in the midſt of a vain or idle word? And dare we for all this, talke ſo big, and lift up our ſelves in the midſt of ſo great, and ſo many ruines? Now the Lord teach us to know of how ſenſeleſſe, and heavy mettall we are made, and yet how eaſily blowne up with a little wind; They are M^r. Hockers words, in his 2. Sermon upon Iude page 547.

But rather then our hearts ſhould be lifted up againſt God, we ſhould pray unto God, That He would put us in feare, that we might know, and know in good earneſt p. 59qqVehementiſſimè agnoſca…t. Trem. Pſal. 9. 20.Ps 9:20, that we are but men, wormes of the earth, duſt and aſhes, poore, fraile, corruptible creatures. All is contained in this word Men; one may be a learned man; another, a wiſe man; a third a ſtrong man; a fourth an honourable man; If learning puffe him up, the conſideration that he is a man, may abaſe his proud lookes; If wiſdome make him proud (ſo true wiſdome never doth) If he conſider well he is a man, it will humble him; If ſtrength make him thinke of himſelfe above what is meet, let him know himſelfe to be a man, he will thinke of himſelfe as he is, and he will remember that God was his rock, and the high God his Redeemer. If honours lift him high, ſerious thoughts that he is a man will lay him low; but a man, like the firſt letter of a patent or limmed booke, which, though it hath large flouriſhes, yet it is but a letter rrAdvinc. p. 36.. There is a pretty fable or fiction, call it what we will, ſo we obſerve the leſſon which the morall yeelds us. Alexander, they ſay, had a little-ſtone, which, being put into the ballance, would weigh down things of very great weight; but if duſt were caſt upon the ſtone, then very light matters would weigh down it. What doth this teach? ſaid Alexander to his wiſe Clarkes; The leſſon is plaine, anſwered they, This ſtone ſignifies, The great Alexanders, Emperours, Princes, Potentates of the world; who, while they are, as they are, though no bigger then other poore men, yet they out weigh a thouſand of them; but when they muſt dye, and duſt is put upon them, then one poore man weigheth more upon the ballance then they. For a living Dog, is better then a dead Lion ſſEccleſ. 9. 4.Eccl 9:4. A great leſſon it is to know our ſelves to be but men: In our very beſt eſtate upon earth, but vanitie.

†. 9. Is it thy own righteouſneſſe that is ſo lovely, and doth ſo ſparkle in thy eye? Is it that, which, like the mornning dew, or the Sun beames on the mud-wall, ſo glareth? Yes, that is it. God ſhall ſtrike thee thou whited wall; what, becauſe the Sun doth daine to caſt his beames upon thee, gloryeſt thou, as if thou wert the father of thoſe beames ttPerinde ac ſi paries radium ſe purturire dicat. Cal. Inſti. lib. 3. cap. 12. … ſect. ult., thou did'ſt produce them? Boaſt on, but all ſuch boaſting is vaine; glory in theſe ſparkles of a falſe light, but this is thy p. 60judgement from the Lord; Thou ſhalt lie down in ſorrow. ^t Thy glory will be thy ſhame. Thy confidence is as in an unfaithfull … Eſay 50. ….Isa 50friend, who in time of trouble will▪ deceive, like a broken tooth, and a foot out of joynt xxProv. 25. 19Prov 25:19. Our own righteouſneſſe dealeth deceitfully, like the ſtreames of brooks, when it is y Job 6. 17. We are in Gods hand as the pen in the writers, he makes it, puts ink into it, directs it along the paper; The pen doth nothing of it ſelf, but blot and blurre. Nothing properly our own but ſinne. Cal.Job 6:17hot, and there is need of them, they are conſumed out of their places; and we ſhall be confounded becauſe we hoped. We never heard of any, that durſt truſt to it (I mean this ſelf-righteouſneſſe) on their death-bed, when they were making ready for their appearance, and knew themſelves to be but men; Then, though before they were content to live in a righteouſneſſe of their own, yet they are glad to die in the righteouſneſſe of another aaSee the excellent Epiſtle of our Divines before Luther. coment. Galat. See M^• Hookers Diſc. of Just. 502..

But to help us againſt this monſter (ſo Luther calls an opinion of ſelf righteouſneſſe) pray we, that the Lord would rip up before us the foundations of our nature; ſhew us the Rock whence we were taken, and what an hard rockie ſtone the heart is, which no miniſterie, nor miſerie; no braying in a morter; no judgements, though made ſick with ſmiting; nor mercies, though made new every morning; none of all theſe can poſſibly break, can poſſibly mollifie. The conſideration of ſuch an heart would ſurely humble, if we could conſider it heartily. I will conclude this in M^r Hookers words, bbDiſc. of Juſt. p. 494.which are theſe. It may ſeem ſomewhat extreame, which I ſhall speak, but let every one judge of it. I will onelyonly make a demand; If God ſhould yeeld unto us, not as unto Abraham, If fifty, forty, thirtie, twenty, yea, or if ten good perſons could be found in a Ctie, for their ſakes that Citie ſhould not be deſtroyed: but, and if he ſhould make us an offer thus large; ſearch all the generations of men, ſithence the fall of our Father Adam, finde one man, that hath done one action, which hath paſt from him pure, without any ſtain or blemiſh at all, and for that one mans onelyonly action, neither man nor Angel ſhall feel the torments, which are prepared for both. Do you think that this ranſome, to deliver men and Angels, could be found to be among the ſonnes of men? The beſt things, which we do, have ſomewhat in them to be pardoned. How then can we do any thing meritorious, or worthy p. 61to be rewarded? And ſo much to fortifie us againſt this monſtrous conceit of ſelf-righteouſneſſe.

In the laſt place, the ſtrange judgements of God, upon the proud ſhould be ſtill in remembrance; how ccJob 4 10.Job 4:10He hath decked Himſelf with Majeſtie, and caſt abroad the rage of His wrath; for, in effect, He telleth Iob, that ſo He doth; He doth abaſe the proud and bring him low, ddActs 12. 23.Acts 12:23Worms have conſumed them; They have with the Serpent eeDan. 4. Reade Hiſt. of the world book 3. § 11. p. 17.Dan 4licked the duſt. Nebuchadnezzar is a great example hereof, ſo is Herod; He alſo, who was a great ffZ…ch. 4. 7.Mountain before the Lutherans, and quickly made a plain; He bent his hand againſt the Apple of ggZech. 2. 8.Zech 2:8Gods-eye, and he both commanded and armed that hand, which thruſt forth the Apple of his: hereon a ſtory depends, which, for ſome reaſon, I relate not here; he that can may reade it at large, or very little abridged ( Epitomies hhAdvanc. 2▪ p. 3are, as the Noble Advancer ſaith, but mothes, corruptions and cankers of Hiſtorie) by O ſiaander. cent. 16. lib. 3. cap. 34.

But we may look into a place nearer hand, and a fitter looking glaſſe for a woman, where we may ſee how the Lord did retaliate thoſe proud dames (Eſay 3) proportionating their puniſhment to their ſinne, and to the ſeverall parts, wherein they offended, verſe 24.

Thus, childe, I have been more particular touching this ſinne; The cauſes, The workings of it, The remedies againſt it, That in ſomething or other, ſome inſtruction or other may take hold and perſwade with thee; That thou mayeſt take heed of pride, and vain glory, (as all is vain that is in, and of the Creature: That glory is not good) Glory belongs to God, (Souls iiAnima ſexum non habet.have no ſexes in the better part, male and female, they are both men) to man, ſhame and confuſion. God will not give His Glory to another: if man do take it, it will be his deſtruction. Thankfulneſſe muſt be our return to God for His bleſſings; whether of body, minde, or goods. If they lift us up, we provoke God highly, fighting againſt him with His own weapons, which will be as a ſword in our bones.

p. 62Conſider again, by what hath been ſpoken, how true it is, and what reaſon there is for it; That the proud, the fool, and the ſinner are convertible terms through the whole ſacred Scripture. The Lord make us wiſe by it, purge out all pride in ſelf-pleaſing and ſelf-ſeeking; That in whatſoever we do, and in whatſoever we have, in all, and for all, we may give all the honour and glory to the onelyonly wiſe God, to whom all honour belongs and is due. Take heed of taking from God to ſet up thy ſelf; put not that to thy account, which belongs to Him; take heed of ſacrificing to thy ſtrength, or parts; acknowledge that all the excellence of all thy actions is of Him. God is very jealous of His honour, and oftentimes leaves His people to feel their own weakneſſe, becauſe they honoured not His ſtrength. If the faculties of thy ſoul bring in willingly and plentifully, offerings unto God, ſay with David, (when ſo much ſtore with much freeneſſe was brought-in by the people to build the Temple) Now kk1. Chron. 29 14 16. Lege Cal. Inſt 2. 21. & ſect. 11.1 Chr 29:14our God we thank Thee; for all things come of Thee, and of Thine own hand have we given Thee. All things come of Thee, we give-back but what Thou gaveſt firſt. Without Thee nothing we have, and nothing we can do. This acknowledgement befitteth us, who have ſpent and caſt away all our ſtock, and do ſit now at the receit of a free-merciemercy. And this debaſing of our ſelves ſo low that we can go no lower, even to a llforeign Ca…. …ſt. 2. 5. 13 ….nothingneſſe in our ſelves, is farre from being a baſe thing: This abaſement, if it be in truth and ſinceritie, is an excellent grace, the very root of grace ſpringing-up, and ſo ſetting-out and adorning the whole man, All the parts, powers, faculties, of all. But a root it is, which groweth not in our own ſoil: No: As every good and perfect gift, ſo this comes down from above. God gives it, and to ſuch He gives it, (it is Avila's mmSpir. ep pag. 201.note) Who digge deep in their own dung, taking up and rumating upon their faults and frailties; amongſt thoſe poverties and miſeries is this pretious jewell to be found: for prying narrowly thereinto, a man ſhall ſee cauſe enough not onelyonly to be humbled, but even confounded. And then he that before could not live p. 63with any body, no nor with himſelf in peace, can now live with all the world, keeping the unitie of the Spirit in that bond; for he hath learned mercy, and judgement, and to walk humbly with his God. And this humble walking, is the very note and character of a good and holy man. It was the mark whereby the Anchorite nnBeda lib. 2 c. 2. reade our Jewell 3. Art. pag. 186.would have his countreymen judge of Auguſtine, Englands ſuppoſed ſaint; If, ſaith the Anchorite, he be gentle, and lowly of heart, he carrieth the yoke of the Lord, and offereth to you to carry the ſame: But if he be diſdainfull and proud (ſo they found him) then it is certain, he is not of God; you need not regard him. Such a diſtinguiſhing qualitie Humilitie is.

O then be clothed with humilitie, let it come within thee as water, and like oyl into thy bones, it will ſoften and mollifie thee; It will make thee fruitfull, like a garden watered from the clouds▪; It will beautifie the whole outward man, ſetting it and keeping it in good frame, and order; The eye will be low, thy ſp…ech ſoft, meek and gracious, thy gate comly, thy whole deportment as befitteth a Chriſtian, exalting the dignitie of that Name, as pride doth folly; for certain it is, as was pointed at before; The more true grace comes into the heart; the more (as it is in the filling of veſſels▪) the aierie and windie conceits go out; The higher indeed and in truth, the lower in our own appearance, the viler in our own eyes, and yet we are content to be more vile, that God may be the more glorified; The Trees of righteouſneſſe are juſt like that tree we reade of, whoſe root was juſt ſo much beneath the earth, as the top **Virgil. A E…. …. The higher in vertues the more lowly in minde, &c. Iſid. Peluſit. lib. 2. ep. 151.was in height above it. The higher they grow up to perfection, the deeper they take root downward in * …umilitie, conſidering they have nothing of their own but ſinne, and it were fooliſh and impious to be proud thereof. I conclude this with that of the Wiſe man: **Prov. 16. 19.Prov 16:19Better it is to be of an humble ſpirit, then to divide the ſpoile with the proud: Better indeed; for with ſuch an on, the high and loftie on doth dwell ooEſay …7. 15. 1. 2. 66.Isa 7:15Isa 7:1Isa 7:2Isa 7:66So little, (for it is little, which man can ſay or do) to the plucking up this root of bitterneſſe, which ſo defileth, and the planting p. 64in the contrary grace; that root of holineſſe, which ſo beautifyeth and adorneth.