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objects are several, so io respect of them feverally, confid. er mus.
1. For gifts; confider, these gifts are not thy own, but God's, and not for thyself, but for others edifying, and one day thou must make a reckoning for them all: And what, art thou proud of another's bounty given on these terms ? Suppose à map Mould leave a cheft of money in thy hands, to be distributed to others, what folly were it to put it into thy own inventory? Bernard was much trondled with this temptation when even in preaching, pride would be whispering in his ear, Bene fecifti Bernarde, o well done Bernard. But he was humbled for this ia the midst of his fermon, being interrupted by Satan, he turned to him, and spake these words, Non propter te hot opus cæptum eft, non propter te, nec in te finietur : This sermon was not beguo for thee, nor shall it end in thee. Pride is a worm bred in the rose, and the more parts men have, the more doth this disease increase. But Oh consider that of the apostle's; What haft thou that thou haft
pot received ? Now if thou did it receive it, why doft • thou glory as if thou hadît not received it?' i Cor. iv.7. Matthew Paris relates of a great scholar, much admired for his learning, that in his
lectures once in the fchools, proving the divine and human nature of Christ with applause, he molt arrogantly faid, That Christ was behold. en to him for that dispute, and that he owed, as it were, bis divine nature to his learning; upon which blafphemy he was immediately stricken with ignorance, and such foto tilhness, that he was afterwards taught the Lord's prayer by a little child. Oh that men should ever pride thenfelves about notions and apprehensions! Oh that men should forget the account they must give and make of every taleat! It may be thou hast a great meafure of gifts, Ob take heed! for if thou doeft unprofitably bury them, or abuse them unto fin, the greater and more fearful fhall thy condemnation be; The servant that knoweth his
master's will, and doth it not, fhall be beaten with many • stripes,' Luke xii. 47.
2. For graces; consider they will not justify, they can. not fave, why then art thou proud of thy own righteous.
Dels? Those who have had more to shew than thyself,
have thrown away all, and gone a begging to Jesus Christ. Read Paul's inventory, Tho'l might have confidence in
the flesh, if any man thinketh that he hath whereof he might trult in the flesh, I more, circumcised the eight day, of the stock of Isarel, of the tribe of Benjamin, an Hebrew :of the Hebrews, as touching the law a Pharisee, concerning zeal, persecuting the church, touching the righteous.
Dess which is in the law blameless; and what of all this? Why, all this was nothing, • What things were gaio to:
me, those I counted lofs for Christ, yea doubtless, and 'I count all things but loss, for the excelleacy of the X knowlege of Chrilt Jesus my Lord, for whom I have suf., terfered the loss of all things, and do count them as dung
that I may win Christ, and be found ia him, not having di' my own righteousness, which is of the law, but that 'which is thro' the faith of Chrilt, the righteousness which,
is of God by faitb’ Phil. iii. 469. I am not against a graces, and gracious actings, but I am against pride in
them, or trusting to them: Certainly grace will never COM
Gurpal observes, That some have been a long time professors, and yet come but to a little growth in love to God, humility, heavenly miodedness, mor. tification, and 'tis worth the digging, to see what lies at the root of their profeslion, whether there be not a legal priociple that bath too much acted them; did they doc
think to carry all with God from their duties, services, k graces, or gracious actings! Alas! this is as so much dead
earth, which must be thrown out, and gospel principles be laid in the room thereof. Methinks I am in this taken with the author, and therefore hearken to bis advice, try but this course, and see whetber the spring of thy grace will
Oot come on apace. David gives an account how he came to stand and flourish, when some that were rich and mighty, on a sudden withered, and came to nothing; "Lo this is the man that made aot God his strength, but trusted in the abundance of his riches, but I am like a green 'olive tree in the house of God, I trust in the mercy 'God for ever and ever;" Pfal. lü. 7,8. Whilft others trust in the riches of their righteousness and services, and
thrive this way.
make not Chrift their strength, do thou renounce all, and trust only in the mercy of God in Christ, and theo thou thalt be like a green olive tree, in the house of God.
3. For privileges, such as spiritual comforts, sense of pardon, manifestations of God's love, &c. consider, thele were given (if ever they were given) to humble thee and mot to inake thee proud. It is true, that in the best of faints, there remaios fuch dregs of corruption un purged, that the devil often makes thele privileges an occasiou of pride; and indeed, the Lord let us see our propeness to this fin, by the short stay he usually makes, when he comes in with any such discoveries. A short interview of heaven now and then chears up a Christian, who, had he but a constant Mine, he would forget himself, and grow too wanton. Was not Paul in danger of pride from his short rapture? but therefore it was but short, and God gave him a prick in the Acth to keep him down. If ever comfort a. bounds, and God dandles thee on the koee of his love; take heed then of this fio of pride: It is God's meaning by this to cheer thee a little, but then to humble thee, and not to puff thee up: As when he gave manga to Israel in the wilderness, it was not to swell them, but to hum. ble them, who fed thee in the wilderness with manna which thy fathers knew not, that he might humble thee, Deut. viii. JÓ. So when God gives us his spiritual comforts, his end is, and his meaning is to humble thee: How can that be? why, if not in the gift, yet in the manner of his giving it, thou mayest see it. If the Israelites could not see any thing in the madoa to humble them, for it was not mean food, but delicious food, called angels food, Pfal. Ixxvii. 23. yet in the manner of dispensing it from hand to mouth, in giving them every day their portion, and no more, in keeping the key of their cup board (as one speaks) and making them to stand to his imicdiate allowance, in this they might know that his purpose was to humble them; thy privileges are pr cious and rare things; it may be thou art weak in grace, or thou art in the beginning of a Chris. tian course, and left thou faint in the way, the Lord is pleased sometimes to take thee up in his arms, and to give thee the kisses of his mouth, but presently he lets thee dowa
again, and makes thee feel thy feet in the ordinary way of duties, and his very cherishing thee, is to humble thee. Dost thou not see thy weakness, by his carrying of thee in his arms ? Weak children are oftner in the mother's lap than those that are strong, and it is but a while, a ve. ry little while, that he thuš deals with thee. Oh thea take beed of pride! left he fend thee a prick in the flesh to let thee blood, or a devil out of hell to buffet the found.
ly for thy pride; if he thus dealt with Paul, how much * more may he thus deal with thee? Oh consider of this!
ferently serve for every latitude, meridian, or elevation of
1. Press in to God's prefence. Consider of God's greatness, purity, holiness, perfection, majesty. A fight of his glory were enough to humble thee, and cast thee down into a depth of dragons. To this purpose we are called on to humble ourselves in the light of God, Lam. iii. 10. A fight of God is it that makes the creature shrink into Dothing. Now mine eye feeth thee, faith Job, where* fore I abhor myself, and repent in dust and ashes,' Job xlii. 6. This made Elisha to wrap his face in his mantie, 1 Kings xix. 13. This made the angels cover their faces and feet; this made the twenty four elders to cast their crowns before the throne of the Lamb, Rev. iv. 10. Nothing will more pluck thy plumes of pride than a ferious view of the glory of God, as the stars vanish when the fun appeareth, so will our poor candle, when the glory of God arifeth in our thoughts. Come then, look on him, and be humbled, that a creature fo vile (as thou wilt then appear) should ever be proud: Then said I, Woe is me, 'for I am vadone, because I am a man of unclean lips,
and I dwell in the midst of a people of unclean lips, for mine eyes have seen the King, the Lord of hosts,' Ifa,
2. Note that fia especially, which all thy life long hath K
beed of most infamy, and dwell upon it. David once fell foul into adultery, and therefore he cried, My fin is ever before me, Psal. li. 3. It kept him very low, Lord, my heart is not haughty, nor mine eyes lofty, Deither do I ex
ercise myself in great matters, nor things too high for me. I am even as a child that is weaned of his mother,
my soul is even as a weaned child,' Psal. cxxxi. 1, 2. Paul was once a perfecutor, injurious, and and therefore he cries, O I am the least of saints, and the greatest of finners! This is a faithful saying, and worthy of all accep * tation, that Jesus Christ came into the world to fave fio. *ners, of whom I am chief,' 1 Tim.i. 15. Men are proud because they know not themselves; when Agur had but studied himself, he cries, Surely I am more brutish than
any man, I have not the understanding of a man,' Prov. XXX. 2. If we would but examine ourselves, and call to mind our fouleft fins, and molt irregular practices, these would be as the peacock's feet to pull down our plumes. O who could be proud, whilft he were taking in the filth of his most poisome lufts?
3. Observe God's judgments on pride, either on thyself or others. Nebuchadnezzar's pride made his heart like the wild beasts, so that his dwelling was with the wild affes, they fed him with grass like oxed, and his body was wet with the dew of heaven. And as on him, so God's judgments fell on his fon, for it so follows, . And thou his . fon, O Bellazzar, haft not humbled thine heart though
thou koowest all this, but hast lifted up thyself against
the Lord of heaven, and therefore God sent the writing, • Mene, MENE, TEKEL OPHARSIN,' Dan. v. 21, 22, 23, 25. Are not these terrible examples? With God is terrible majesty, saith Job, chap. xxxvii, 22. He shall cut off the spirit of princes, faith David, he is terrible to the kings of the earth, Pfal. Ixxvi. 12. He cuts off their fpirits which are proud, in Hebrew, he hips them off, as one would flip off a flower between his fingers, and thus he dealt with Pharaoh, Antiochus, Herod, and other proud tyrants. Attilas king of the Huons proudly gave out, that the stars fell before him, and the earth trembled at his presence, and that he would be the scourge of all