Exposition of Job 32-24, Commentary on Job · Chapter 33 · Verse 17
Verſ. 17. That he may withdraw man from his purpoſe, and hide pride from man.
This 17th verſe containes two of thoſe bleſſed ends or deſignes of God in revealing himſelfe to man by dreams and viſions, 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 purpoſe is; That he may withdraw man from his purpoſe.
foreign auferre erit, vel mutare in melius.The word rendred to withdraw, ſignifies, to take off, or put away, to remove or change for the better. (Iſa: 1.16.) Put away 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 withdraweth 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; foreign a foreign fecit.and ſo it is tranſlated not only elſewhere, but here by ſeverall Interpreters. 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.Ʋt a m…v…a… homo opus, ſc… ſuum et animu… malum. Iun: 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 Septuagint gives it clearly ſo,foreign. Sept: that he may withdraw man from unrighteouſneſſe. 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 withdraweth man from his purpoſe, that is, he checks and ſtops the inward 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 purpoſe; he cruſheth the Cockatrice's egge that it may not be hatched, 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, Ʋt avertat hominem ab iis qu… fecit. Vulg.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 reſolved 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 innocency of my hands have I done this, Gen. 20.5, 6. (he was I ſay about 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, hinder him not in his journey, either by threathings or by promiſes. Thus man is taken off or withdrawn from evill purpoſes by preventing 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 otherwiſe 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 importunity of the people, Aaron anſwered for himſelf (Exod. 32.23.) Let not the anger of my Lord wax hot, thou knoweſt the people 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 conſiſts 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 faſtened 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 alwayes 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 promiſes, 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 repentance 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 repentance by his patience and long-ſuffering. (Rom. 2.4.) Deſpiſeſt thou the riches of his goodneſſe and forbearance, and long-ſuffering, not knowing that the goodneſs of God leadeth them to repentance. As if the Apoſtle had ſaid, O man, if thou knoweſt not the meaning of Gods patience towards thee, and that this is the meaning of it, thou knoweſt nothing of the mind and meaning of God towards 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 bleſſed 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 Balaam, 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 withdraw man from his purpoſe.
Whence note.
It is a great mercy to be hinder'd in ſinfull purpoſes and intendments.
Diſappointments are acts of grace, when we are acting againſt grace; If God ſtop us from doing evill, not onelyonly 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 miſery. 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 reproaches and diſgraces, yea if by death, we have cauſe to bleſſe God. The greateſt and ſoreſt Judgement which God powres upon 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 Judgement 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, Iſrael 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 evill against them, whom he will not withdraw from their evill purpoſes. 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 St. 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 inſtructions, to withdraw man from his purpoſe, and (as it followeth in this verſe) to hide pride from man.
foreign texit operuit, imponendo aliquid quo tegas.The word which we render to hide, is to hide by caſting a covering, a vayle, a garment, or any other thing, over what we deſire 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 Moſes 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 alſo, 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 proudly, or from ſhewing his pride in his doings.
foreign ſuperbia excellentia.The 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, eminencies, 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,foreign 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 ornaments of both theſe powers upon him, then man is in greateſt danger 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 doubtleſſe there is pride of one kinde or other in every act of ſin; There is a heightening of the ſpirit againſt God, ſome diſſatiſfaction 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 oppoſ'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 caſteth the wicked down to the ground. Where the wicked man in the latter part of the verſe, ſtands in oppoſition to the meek or humble 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 propenſion 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 ſtrictneſſe 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 themſelves 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, becauſe they are ſo ready to boaſt and lift up themſelves in pride. Man (as was ſhewed at the 13th 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 boaſtingly 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 humbled, 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 faſhions, 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 commonly 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 mightily, 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 father. 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 becauſe you are of Abrahams ſtock? But I ſay unto you, let not your heart ſwell with theſe thoughts, we are Children of Abraham; for God is able even of theſe ſtones to raiſe up children to Abraham; 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 Ambaſſadours 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 multitudes 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 places; 'Tis a diſhonour to ſome great men that they have not truely 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 either 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 Apoſtle ſaith, They glory in their ſhame (Phil: 3.19.) David complain'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 cannot but affect the heart with pride.
Seventhly, Pride riſeth often from the ſucceſſe of what is attempted and done, men are proud of victories. The Aſſyrian is deſcribed (Iſa: 10.13, 14.) triumphing and inſulting, becauſe 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 ſalvation 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 rendred 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-mindedneſſe; for preſently it is ſaid (v. 26.) Notwithſtanding Hezekiah 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 temple 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 above others, as the reaſon why he choſe them for his people above 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 diſcovers 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 Impoſtumation 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, foreign idem at que foreign. Hinc illud pindari, foreign. Quid eſt Aliquis? i. e. qui ſe putat eſſe aliquam. foreign. Ʋmbrae ſomnium homo Hinc illud. Eſt filius alicujus. i. e. egregij viri, non è media turba aut terrae filius. Et illud. Fac ut me velis eſſe aliquem. Cic: Lib 3. ad Atticum Epiſt: 52.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 report himſelfe a Great one. And who are greater in pride, then they who make Great reports of themſelves, or report themſelves 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 occaſions 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 themſelves. 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 themſelves. Hence that of the ſame Apoſtle (Gal: 6.3.) If a man think himſelfe to be ſomething, when he is nothing, he deceiveth himſelfe; he that thinks himſelfe to be ſomething, is he that hath proud thoughts of himſelfe; and ſuch a ſomething, is a meere nothing, 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 commodities.
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 received.
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 moved. 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 appeare 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 odious 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 ſignifies 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 creature 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 robbery of God. Whatſoever we take to our ſelves more then is due, we take from God, yea we ſteale from God. They who forget 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, therefore all muſt be to him; all is from the father of light, therefore what light, what gifts, what ſtrength ſoever we have, it muſt returne 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 better 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 inſtruments, and is able to fit thoſe for his buſineſſe who are moſt unfit 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 riches, 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 eloquent, have no reaſon to be proud, but much to be thankfull; He can make the weakeſt to doe as much as the ſtrongeſt; therefore 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 ordaine 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 upon all fleſh, and therefore he will dreadfully glorifie himſelfe upon 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 Ancients 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 into 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, whether 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 Contemporary 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 bringeth 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 mortally; 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 habitation 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 ſpirits (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,Quia natione coeleſtis ſublim…um animos inhabitat. Hugo. 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 humbled 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 Nebuchadnezzar, 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 meſſenger of Satan, who is the Prince of pride, and as (God ſpeaketh of the Leviathan at the 42d 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 humble. 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. Nebuchadnezzar 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 immediately from him, yet from his poſterity) and carried to Babylon. 'Tis ſo in ſpiritualls, when we proudly ſhew our treaſure, the treaſures of our knowledge, or other gifts and attainments, the Lord many times, in judgement, ſends them into captivity, takes them from us, and ſtrips us naked of that cloathing 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) iniquity, 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 ſencible declinings every day.
Fourthly, Suppoſe the gifts and parts of a proud man continue 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,Optimum eſt non naſci proximum cito mori. 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 unconverted) 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 aſked blaſphemouſly, What is the Almighty? as we ſaw at the 21th 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, learned 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 vapour, 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 altogether 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 queſtioning 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 knowledge 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 mutable 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 accounted of by others, ſo not by himſelfe, becauſe his breath is in his noſtrills, and he may quickly periſh (Iſa: 2.22.) Shall periſhing 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 occaſions 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 concludes, 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 expences, what hath been beſtowed upon him, and how he hath improved what hath been beſtowed. He muſt give an account of himſelfe 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 himſelfe 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 talents more, and ſo made his five ſeven, this had not been proportionable; 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 account 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 wherein you abound. He that thinks how much he is wanting, will not be proud how much ſoever be aboundeth; and indeed our wantings being a great deale more then our aboundings, and our imperfections then our perfections, ſhould be to us greater matter of humbling, then our abounding or perfections can be an occaſion 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 perfection, 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 themſelves 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 themſelves with themſelves, or with thoſe only who are below themſelves, 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 ſpirit, 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 himſelfe 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 Prophet 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 other ſins, ſo eſpecially of this ſin, pride.
Seventhly, Let us be much in the meditation of Chriſt humbling and abaſing himſelfe for us. What can kill pride, if the humblings of Chriſt doe not? O how may we ſchoole and catechiſe our proud ſoules with the remembrances of Chriſt in his abaſements! 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 reigned as Kings! he humbled himſelfe and became obedient to death, even the death of the Croſſe; and what have we to glory 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 forbid (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.