Chapter 9. Of Pride of Gifts and How Satan Tempts the Christian Thereto

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THe second spiritual wickedness which Satan provokes unto, especially the Saint, is spiritual pride. This was the sin made him of a blessed Angel a cursed devil, and as it was his personal sin, so he chiefly labors to derive it to the sons of men: and he so far prevailed on our first Parents, that ever since this sin has and does claim a kinde of regency in the heart, making use both of bad and good to draw her chariot. First, of evil; Pride enters into the labors of other sins, they do but work to make her brave, as subjects to uphold the state and grandure of their Prince: Thus you shall see some drudge and droile, cheat, cosen, oppress; and what mean they? O 'tis to get an estate to maintain their pride. Others fawn and flatter, lie, dissemble, and for what? to help pride up some mount of honor. Again, it makes use of that which is good, it can work with Gods own tooles, his Ordinances, by which the holy Spirit advancs his Kingdom of grace in the hearts of his Saints. These often are prostituted to pride. A man may be very zealous in prayer and painful in preaching, and all the while pride is the Master whom he serves, though in Gods livery. It can take Sanctuary in the holiest actions, and hide it self under the skirt of vertue it self. Thus while a man is exercising his charity pride may be the idol in secret for which he lavishs out his gold so freely. It is hard starving this sin, because there is nothing almost but it can live on; nothing so base that a proud heart will not be lift up with, and nothing so sacred but it will profane, even dare to drink in the bowles of the Sanctuary, nay, rather than starve it will feed on the carcases of other sins; Difficilè valde vitatur peccatum, quod ex victoriâ vitiorum nascitur. This minion pride will stir up the soul to resist, yea, in a manner kill some sins, that she may boastingly show the head of them, and blow the creature up with the conceit of himself above others; as the Pharisee who through pride bragged that he was not as the Publicane; so that pride, if not look't to, will have to do every where, and has a large sphere it moves in. Nothing indeed (without divine assistance) the creature has or does, but will soon become a prey to this devourer; but I am not to handle it in its latitude. Pride is either conversant about carnal objects, as pride of beauty, strength, riches and such like, or about spiritual; the latter we shall speak a little to. I confesse for the former, possibly a Saint may be catched in them, no sin to be slighted, yet not so commonly, for ordinarily pride is of those perfections which are suitable, if not proper to the state and calling we are in: thus the Musician, he is proud of the skill he has in his Art, by which he excells others of his rank. The Scholar, though he can play perhaps as well, yet is not proud of that, but looks on it as beneath him; no, he is proud of his learning and choice notions, and so of others. Now the life of a Christian as a Christian, is superiour to the life of man as a man; and therefore does not value himself by these which are beneath him, but in higher and more raised perfections, which suit a Christians calling. As a natural man is proud of perfections suitable to his natural estate, as honor, beauty; so the Christian is prone chiefly, to be puffed up with perfections suitable to his life; I shall name three: pride of Gifts, pride of Grace, pride of Priviledges; these are the things which Satan chiefly labors to entangle him in.

SECT. I.

First, Pride of Gifts. By Gifts I mean those supernatural abilities, with which the Spirit of God does enrich and endow the mindes of men, for edification of the body of Christ; of which gifts the Apostle tells us there is great diversity, and all from the same Spirit, 1 Corinthians 12:4. There is not greater variety of colours, and qualities in plants and flowers, with which the earth like a carpet of needle-work is variegated fOr the delight and service of man, then there is of gifts in the mindes of men, natural and spiritual to render them useful to one another, both in civil societies and Christian fellowship. The Christian as well as man is intended to be a sociable creature, and for the better managing this spiritual Common-wealth among Christians; God does wisely and graciously provide and impart gifts, suitable to the place every one stands in to his brethren, as the vessels are larger or lesse in the body natural, according to their place therein. Now Satan labors what he can to taint these gifts, and fly-blow them with pride in the Christian, that so he may spoile the Christians trade and commerce, which is mutually maintained by the gifts and graces of one another. Pride of gifts hinders the Christians trade, at least thriving by their commerce two ways.

First, pride of gifts is the cause why we do so little good with them to others.

Secondly, why we receive so little good from the gifts of others.

First, pride of gifts hinders the doing of good by them to others, and that upon a threefold account.

First, pride diverts a man from aiming at that end; so far as pride prevails the man prayes, preaches, &c. rather to be thought good by others, then to do good to others; rather to enthrone himself then Christ, in the opinions and hearts of his hearers. Pride carries the man aloft, to be admired for the height of his parts and notions, and will not suffer him to stoop so low as to speak of plain truths, or if he does, not plainly; he must have some fine lace, though on a plain stuffe, such a one may tickle the eare, but very unlikely to do real good to the souls: alas, it is not that he attends.

Secondly, if this painted Jezabel of pride be perceived to look out at the window in any exercise, whether of preaching, prayer, or conference, it does beget a disdain in the spirits of those that heare such a one both good and bad. 'Tis a sin very odious to a gracious heart, and oft-times makes the stomach go against the food; though good, through their abhorrency of that pride they see in the instrument. It is indeed their weakness, but wo to them that by their pride lead them into temptation! nay, those that are bad and may be in the same kinde, like not that in another which they favor in themselves, and so prejudiced, return as bad as they went.

Thirdly, pride of gifts robs us of Gods blessing in the use of them. The humble man may have Satan at his right hand to oppose him, but be sure the proud man shall finde God himself there to resist him, whenever he goes about any duty. God proclaims so much, and would have the proud man know whereever he meets him he will oppose him; he resists the proud. Great gifts are beautiful as Rachel, but pride makes them also barren like her. Either we must lay self aside, or God will lay us aside.

Secondly, pride of gifts hinders the receiving of good from others. Pride fills the soul, and a full soul will take nothing from God, much lesse from man to do it good. Such a one is very dainty; It is not every Sermon, though wholesom food, nor every prayer, though savoury, will go down, he must have a choice dish, he thinks he has better than this of his own, and is such a one like to get good? And truly we may see it, that as the plain Plowman that can eate of any homely food if wholesome; has more health, and is able to do more work in a day, then many enjoy or can do in their whole life, that are nice, squeamish, and courtly in their fare; so the humble Christian that can feed on plain truths, and Ordinances which have not so much of the Art of man to commend them to their palate, enjoy more of God, and can do more for God, then the nicer sort of Professours, who are all to be served in a lordly dish of rare gifts. The Church of Corinth was famous for gifts above other Churches, 1 Cor. 1. but not in grace; none so charged for weakness in that, 1 Corinthians 3:2. he calls them carnal, babes in Christ, so weak, as not able to digest mans meat; I havé fed you, says Paul, with milk and not with meat; for hitherto ye were not able to beare it, neither yet now are ye able. Why? what is the matter? the reason lies, verse 3. Ye are carnal, there is among you envie and strife, v.4. One says, I am of Paul; another, I am of Apollos. Pride makes them take parts, and make sides, one for this Preacher, another for that, as they fancied one to excel another. And this is not the way to thrive. Pride destroyes love, and love wanting edification is lost. The devil has made foul work in the Church by this engine. Zanchy tells of one in Geneva, who being desired to go hear Viretus, that preach't at the same time with Calvin, answered his friend, If Paul were to preach relicto Paulo Calvinum audirem: I would leave Paul himself to heaCalvin, And will pride in the gifts of another so far transport, even to the borders of blasphemy? what work then will pride make, when the gifts are a mans own?

SECT. II.

Use 1 Does Satan thus stir up Saints to this spiritual pride of gifts? first, here is a word to you that have mean gifts, yet truth of grace, be content with your condition. Perhaps when you hearest others, how enlargedly they pray, how able to discourse of the truths of God, and the like, you are ready to go into a corner, and mourn to think how weak your memory, how dull your apprehension, how straitened your spirit, hardly able (though in secret) to utter and express your minde to God in prayer. O you are ready to think those the happy men and women, and almost murmur at your condition well, can you not say, though I have not words I hope I have faith, I cannot dispute for the truth, but I am willing to suffer for it; I cannot remember a Sermon, but I never hear the Word, but I hate sin and love Christ more than ever: Lord, you knowest I love you? Truly (Christian) you have the better part; you little think'st what a mercy may be wrapt up even in the meannes of your gifts, or what temptations their gifts expose them to, which God for ought I know may in mercy deny you. Josephs coat made him finer then his brethren, but this caused all his trouble, this set the Archers a shooting their arrows into his side; thus great gifts lift a Saint up a little higher in the eyes of men, but it occasions many temptations which you meetest not with, that are kept low, what with envie from their brethren, malice from Satan, and pride in their own hearts; I dare say, none finde so hard a work to go to heaven as such, much ado to bear up against those waves and windes, while you creepest along the shore under the winde to heaven. It is with such as with some great Lord of little estate, a meaner man oft has money in his purse, when he has none, and can lnd his Lordship some at a need: great gifts and parts are titles of honor among men, but many such may come and borrow grace and comfort of a mean gifted brother; possibly the Preacher of his poor neighbor. O poor Christian, do not murmur or envy them, but rather pity and pray for them, they need it more than others his gifts are yours; your grace is for your self; you are like a Merchant that has his Factour goes to sea but he has his Adventure without hazard brought home. You joynest with him in prayer, have the help of his gifts, but not the temptation of his pride.

Use 2 Secondly, does Satan labor thus to draw to pride of gifts? this speaks a word to you to whom God has given more gifts then ordinary, beware of pride, that is now your snare. Satan is at work, if possible he will turne your Artillery against your selfe; your safety lies in your humility, if this lock be cut the legions of hell are on you. Remember whom you wrestlest with, spiritual wickedness, and their play is to lift up, that they may give the sorer fall. Now the more to stir up your heart against it, I shall adde some soul-humbling considerations.

First, consider these spiritual gifts are not your own, and will you be proud of anothers bounty? Is not God the Founder, and can he not soon be the Confounder of your gifts? you that are proud of your gourd, what will you be when it is gone? surely then you will be peevish and angry, and truly you takest the course to be strip't of them. Gifts come on other termes then grace. God gives grace as a free-hold, it has the promise of this and another world, but gifts come on liking; though a father will not cast off his child, yet he may take away his fine coat and ornaments, if proud of them.

Secondly, gifts are not meerly for your self. As the light of the Sun is ministeriall, it shines not for it self: so all your gifts are for others; Gifts for the edifying of the body. Suppose a man should leave a chest of money in your hands to be distributed to others, what folly is it in this man to put this into his own Inventory, and applaud himself that he has so much money? Poor soul, you are but Gods Executour, and by that time you have paid all the Legacies, you will see little left for you to brag and boast of.

Thirdly, know (Christian) you shalt be accountable for these talents; now with what face can a proud soul look on God? Suppose one left an Executor to pay Legacies, and this man should pay them not as Legacies of another, but gifts of his own. Christ at his ascension gave gifts, that his children should receive, you have some in your hand; now a proud soul gives out all, not as the Legacy of Christ, but as his own, he assumes all to himselfe. O how abominable is this to entitle our selves to Christs honor!

Fourthly, your gifts commend you not to God. Man may be taken with your expression and notion in prayer: but these are all pared off when your prayer comes before God; O woman, (says Christ) great is your faith! not compt and flourishing▪ your language. It were good after our duties, to sort the Ingredients of which they are made up, what grace contributed, and what gifts, and what pride, and when all the heterogeneal stuffe is sever'd, you shall see in what a little compasse the actings of grace in our duties will lie.

Fifthly, consider while you are priding in your gifts, you are dwindling and withering in your grace. Such are like corne that runs up much into straw, whose eare commonly is but light and thin. Grace is too much neglected, where gifts are too highly prized; we are commanded to be clothed with humility. Our garments cover the shame of our bodies, humility the beauty of the soul; and as a tender body cannot live without cloathes, so neither can grace without this cloathing of humility. It kills the Spirit of praise, when you shouldest blesse God you are applauding your self. It destroys Christian love, and stabs our fellowship with the Saints to the heart: A proud man has not room enough to walk in company, because the gifts of others he thinks stand in his way. Pride so distempers the palate, that it can relish nothing that is drawen from anothers vessel.

Sixthly, it is the fore-runner of some great sin, or some great affliction. God will not suffer such a weed as pride to grow in his garden, without taking some course or other to root it up; may be he will let you fall into some great sin, and that shall bring you home with shame. God useth sometimes a thorn in the flesh, to prick the bladder of pride in the Spirit; or at least some great affliction; the very end whereof is to hide pride from man. As you do with your hot-metall'd horses, ride them over plowed lands to tame them, and then you can sit safely on their back. If Gods honor be in danger through your pride, then expect a rod, and most likely the affliction shall be in that, which will be most grievous to you, in the thing you are proud of. Hezekiah boasted of his treasure, God sends the Chaldeans to plunder him, Jonah fond of his gourd, and that is smitten: and if your Spirit be blown up with pride of gifts, you are in danger of having them blasted, at least in the opinion of others, whose breath of applause (possibly) was a means to overset your unballast spirit.

SECT. III.

Quest. But how would you direct us against this?

Answ. Arguments you have had before; I shall only therefore point to two or three doors, where your enemy comes forth upon you, and surely the very sight thereof, if you beest loyal to Christ, will stirre you up to fall upon it.

First, pride discovers it self in dwelling upon the thoughts of our gifts, with a secret kinde of content to see our own face, till at last we fall in love with it. We read of some whose eyes are full of the adulteresse, and cannot cease from sin; a proud heart is full of himself, his own abilities cast their shadow before him, they are in his eye wherever he goes, the great subject and theam of his thoughts is what he is, and what he has above others, applauding himself as Bernard confesses, that (when one would think he had little leisure for such thoughts) even in preaching, pride would be whispering in his eare Bene fecisti Bernarde, O well done Bernard. Now have a care (Christian) of chatting with such company. Run from such thoughts as from a Beare. If the devil can get you to stand on this pinacle, while he presents you with the glory of your spiritual attainments and endowments for you to gaze on them, your weak head wll soon turn round in pride: and therefore labor to keep the sense of your own infirmities lively in your soul to divert the temptation. As those who are subject to some kinde of fits, carry about them things proper for the disease, that when the fit is coming, (which oft is occasioned with a sweet perfume) they may use them for their help. Sweet sents are not more dangerous for them, then any thing that may applaud you is to your soul: Have a care therefore not only of wearing such thoughts in your own bosome, but also of sitting by others, that bring the sweet sent of your perfections to you by their flattery.

Secondly, this kinde of pride appears in a forwardnesse to expose it self to view.Davids brethren were mistaken in him in deed, but oft the pride and naughtinesse of the heart breaks out at this door. Christs carnal friends bid Christ show himselfe; pride loves to climbe up, not as Zaecheus, to see Christ, but to be seen himself. The fool (Solomon tells us) has no delight in understanding, but that his heart may discover it self, Proverbs 18:2. Pride would be some body, and therefore comes abroad to court the multitude, whereas humility delights in privacy; as the leaves do cover and shade the fruits, that some hand must gently lift up them before they can see the fruit: so should humility and a holy modesty conceal the perfections of the soul, till a hand of Providence by some call invites them out. There is a pride in naked gifts as well as in naked breasts and backs: humility is a necessary veile to all other graces; and therefore first, Christian, look whenever you comest forth to publike duty, that you have a call; it is obedience to be ready to answer, when God calls you forth, but it's pride to run before God speaks. Secondly, when call'd earnestly implore divine strength against this enemy: shun not a duty for feare of pride, you may show it in the very seeming to escape it, but go in the strength of God against it; there is more hope of overcoming it by obedience then disobedience.

Thirdly, in envying the gifts of others, when they seeme to blinde our own, that they are not so faire a prospect as we desire. This is a weed may grow too rank in a good soile. Aaron and Miriam could not bear Moses his honor, Numb. 12.1. that was the businesse, though they pick a quarrel with him about his wife, (because an Ethiopian) as appears plainly, v. 2. Has the Lord indeed spoken only by Moses? has he not spoken also by us? They thought Moses went away with too much of the honor, and did repine that God should use him more than themselves. And 'tis observable, that the lusting for flesh broke out among the mixt multitude and baser sort of people, Numb. 11.4, 5. but this of pride and envie took fire in the bosomes of the most eminent for place and Piety. O what need then have we, poor creatures, to watch our hearts when we see such precious servants of God led into temptation? The Spirit that dwells in us lusts to envy, James 4:5. Our corrupt nature is ever putting on to this sin. 'Tis as hard to keep our hearts and this sin asunder, as it is to hinder two lovers from meeting together: Thatch is not more ready to be fired with every flash of lightening, then the heart to be kindled at the shining forth of any excelling gift or grace in another. It was one of the first windows that corrupt nature look't out at, a sin that shed the first blood; Cains envy hatcht Abels murder. Now if ever you meanest to get the mastery of this sin;

First, call in help from heaven. No sooner has the Apostle set forth, how big and teeming full the heart of man is with envy, but he shows where a fountain of grace is infinitely exceeding that of lust; The Spirit within us lusts to envie, but he gives more grace, v. 5. And therefore sit not down tamely under this sin, it is not unconquerable. God can give you more grace then you have sin, more humility then you have pride. Be but so humble as cordially to beg his grace, and you shalt not be so proud, as wickedly to envy his gifts or grace in others.

Secondly, make this sin as black and ugly as you can possibly to your thought, that when it is presented to you you may abhor it the more. Indeed there needs no more than its own face, (wouldest you look wishly on it) to make you out of love with it. For first, this envying of others gifts, casts great contempt upon God, and that more ways then one.

First, when you enviest the gifts of your brethren, you takest upon you to teach God, what he shall give, and to whom; as if the great God should take counsel or ask leave of you before he dispenss his gifts, and darest you stand to your own envious thoughts with this interpretation? such a one you findest Christ himself give, Matth. 20.15. Is it not lawful for me to do what I will with my own? as if Christ had said, what has any to do to cavil at my disposure of what is not theirs but mine to give?

Secondly, you malignest the goodnesse of God. It troubles you, it seems, that God has a heart to do good to any besides your selfe: your eye is evil because his is good. Wouldest not you have God be good? you had as good speak out and say, you would not have him God, he can assoon cease to be God as to be good.

Thirdly, you are an enemy to the glory of God, as you defacest that which should set it forth. Every gift is a ray of divine excellency; and as all the beams declare the glory of the Sunne, so all the gifts God imparts declare the glory of God: Now envy labors to deface and fully the representations of God; it has ever something to disparage the excellency of another withal. God showed Miriam her sin by her punishment, she went to bespatter Moses, that shone so eminently with the gifts and graces of God, and God spits in her sace, Numb. 12. yea, fills her all over with a noisome scab. Doest you cordially wish well to the honor of God? why then hangest you your head, and doest not rather rejoyce to see him glorified by the gifts of others? Could a Heathen take it so well, when himself was passed by, and others chosen to places of honor and government, that he said, he was glad his City could finde so many more worthy then himself? and shall a Christian repine that any are found fit to honor God besides himself?

Secondly, you wrongest your brother, as you sinnest against the law of love, which obligs you to rejoyce in his good as your owne, yea, to prefer him in honor before your self. You can not love and envy the same person; envy is as contrary to love, as the hectical feavourish fire in the body is to the kindly heat of nature. Charity envis not, 1 Cor. 13. How can it when it lives where it loves? and when you ceasest to love, you beginnest to hate and kill him, and doest not you tremble to be found a murderer at last?

Thirdly, you consultest worst of all for your self. God is out of your reach, what you spittest against heaven, you are sure to have fall on your own face at last, and your brother whom you enviest God stands bound to defend him against your envy, because he is maligned for what he has of God in him. Thus did God plead Josephs cause against his envious brethren, and Davids against wicked Saul. Your selfe only have real hurt.

First, you deprivest your self of what you might reap from the gifts of others. That old saying is true, Tolle invidiam, mea tua sunt, & tua mea: What you have is mine, and what I have yours; when envy is gone. Whereas now, like the leach, (which they say draws out the worst blood) you suckest nothing, but what swells your minde with discontent, and is after vomited out in strife and contention. O what a sad thing is it, that one should go from a precious Sermon, a sweet prayer, and bring nothing away but a grudge against the instrument God used; as we see in the Pharisees and others at Christs preaching.

Secondly, you robbest your self of the joy of your life; He that is cruel troubles his own flesh, Proverbs 11:17. The envious man does it to purpose, he sticks the honor and esteem of others as thornes in his own heart, he cannot think of them without paine and anguish, and he must needs pine that is ever in paine.

Thirdly, you throwest your self into the mouth of temptation, you needest give the devil no greater advantage; it is a stock any sin almost will grow upon. What will not the Patriarchs do, to rid their hands of Joseph whom they envied? that very pride which made them disdain the thought of bowing to his sheaf, made them stoop far lower, even to debase themselves as low as hell, and be the devils instruments to sell their dear brother into slavery, which might have been worse to him, (if God had not provided otherwise,) then if they had slan him on the place. What an impotent minde and cruel did Saul show against David, when once envy had envenomed his heart? from that day which he heard David preferr'd in the womens Songs above himself, he could never get that sound out of his head, but did ever after devote this innocent man to death in his thoughts, who had done him no other wrong, but in being an instrument to keep the crown on his head, by the hazard of his own life with Goliah. O it is a bloody sin. It is the wombe wherein a whole litter of other sins are formed, Romans 1:29. full of envy, murder, debate, deceit, malignity, &c. and therefore except you be resolved to bid the devil welcom and his whole train, resist him in this, that comes before to take up quarters for the rest.

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