pride, because they speak not to others as oft as they expect it.

19. Some are naturally unapt to be familiar till they have much acquaintance, and are so far from impudent, that they are not bold enough to speak much to strangers, and take acquaintance with them; no, though it be with their inferiors; and therefore are ordinarily misjudged to be proud.

20. Some have contracted some unhandsome customs in their speech or gestures, which to rash censurers seem to come from pride, though it be not so. By all these seemings the humble are judged by many to be proud.

III. There are also many Counterfeits of Humility, by which the proud are taken to be humble. As, 1. An accusing of themselves, and bewailing their vileness, through mere terror of conscience, as Judas, or the constraint of affliction, as Pharaoh, or of the face of death. 2. A customary confessing of such sins in prayer, or in speech with others, which the best are used to confess, and the confessing of them is taken rather to be an honour than a disgrace. 3. A religious observance of those commandments and doctrines of men, which the apostle speaketh of, which have a "shew of wisdom in will-worship, and humility, and neg-` lecting of the body, not in any honour to the satisfying of the flesh." 4. A holding of those tenets, which doctrinally are most to man's abasement; but never humbled themselves at the heart. 5. A discreet restraint of boasting, and such a discommending of themselves, as tendeth to procure them the reputation of modesty and humility. 6. An affected condescension and familiarity with others, even of the lower sort, which may seem humility, when the poorest have their smiles and courtesy, and yet may be but the humility of Absalom, the fruit of pride, designed to procure the commendations of the world. 7. A choosing to converse with their inferiors, because they would bear sway, and be always the greatest themselves in the company: like Dionysius the tyrant, that when he was dethroned, turned

Quod à magnatum ac procerum congressu abstinuerit (Chrysanthius) alieniorque fuerit, non arrogantiæ aut fastui tribuendum est, quin potius rusticitas quædam aut simplicitas existimari debet in eo qui quid esset potestas ignorabat; ita vulgariter, et minime dissimulanter cum illis verba factitabat. Eunapius in Chrysost.

Col. ii. 18-23.

t 2 Sam. xv. 36.

schoolmaster, that he might domineer among the boys. 8. A constrained meanness of apparel, provisions, and deportment; when poverty forceth men to speak and live, as if they were humble; whereas, if they had but wealth and honours, they would live as high as the proudest of them all. How quiet is the bear when he is chained up? and how little doth serve a dog or a fox when they can get no more? 9. An affected meanness and plainness in apparel, while pride runs out some other way! He that is odiously proud of his supposed wisdom, or learning, or holiness, or birth, or great reputation, may, in his very pride, be above the womanish and childish way of pride, in apparel and such other little toys. 10. A loathing and speaking against the pride of others, while he overlooks his own, perhaps because the pride of others cloudeth him as the covetous hate others that are covetous, because they are the greatest hinderers of their gain as dogs fight for the bone which both would have. Many more counterfeits of humility may be gathered from what is said before of the seemings of pride, whereto it is contrary.

Direct. 11. Observe the motions and discoveries of pride, towards God and man, that it may not, like the devil, prevail by keeping out of sight.' Because this is the chief part of my work, I shall here distinctly shew you, the Signs and Motions of it, in its several ways against God and man.

Signs of the worst part of Pride against God.

Sign 1. Self-idolizing pride doth cause men to glory in their supposed greatness, when the greatness of God should show them their contemptible vileness; and to magnify themselves, when they should magnify their Maker, It makes the strong man glory in his strength, and the rich man in his wealth, and the conqueror in his victories, and princes, and rulers, and lords of the earth, in their dominions, and dignities, and power to do hurt or good to others": and say as Nebuchadnezzar, "Is not this great Babylon that I have built, for the house of the kingdom, by the might of my power, for the honour of my majesty?" How hard is it to be great and truly humble, and not to swell, and be Jer. ix. 23, 24. Psal. xlix. 6. 2 Chron. xxv. 19.

* Dan. iv. 30.

lifted up in heart, as they rise in power! This God abhorreth as unsuitable to worms and dust, and injurious to his honour, and will make them know that power, and riches, and strength are his, and that " the Most High doth rule in the kingdom of men, and giveth it to whomsoever he willy." Sign 11. Pride causeth men to set up their supposed worth and goodness above or against the Lord: so that they make themselves their principal end, and practise that which some of late presume to teach, that it is not God that can or ought to be man's end, but himself alone: as if we were made only for ourselves, and not for our Creator. Pride makes men so considerable in their own esteem, that they live wholly to themselves, as if the world were to stand or fall with them if they be well, all is well with them : if they are to die, they take it as if the world was at an end. They value God, but as they do their food, or health, or pleasure, even as a means to their own felicity; not as preferring him before themselves, nor making him the chiefest in their end. They love themselves much better than God: and so far is man fallen from God to himself, that he feeleth disposed to this as strongly, as that he taketh it to be his primitive nature, and therefore warrantable, and that it is impossible to go higher.

God is to be man's end, though we can add nothing to him. The highest love supposeth no want in him that we love, but an excellency of glory, wisdom, and goodness, to which all our faculties offer up themselves in admiration, love, and praise: not only for the delights of these, nor only that our persons may herein be happy; but chiefly that God may have his due, and his will may be pleased and fulfilled; and because his excellencies deserve all this from men and angels. When we love a man of wonderful learning, and wisdom, and meekness, and charity, and holiness, and other goodness, it is not chiefly for ourselves that we love him, that we may receive something from him; for we feel his excellency command our love, though we were sure that we should never receive any thing from him: nor is the delight

y Dan. iv. 32.

2 Ut lumen lunæ in præsentia solis non apparet, pari ratione esse secundum in præsentia primi; nec meritum nostrum præsente merito Christi. Paul. Scaliger. Thes. 73, 74. de Mundo Archetyp. Epist. lib. 14.

of loving him our chief end, but a consequent, or lesser part of our end: for we feel that we love him before we think of the delight". The admiration, love, and praise of God, our ultimate end, hath no end beside their proper object: for it is itself the final act, even man's perfection. Amiableness magnetically attracteth love: if you ask an angel, why he loveth God, he will say, because he is infinitely amiable: and though in such motions nature secretly aimeth at its own perfection and felicity, and lawfully interesteth itself in this final motion, yet the union being of such as are infinitely unequal, O how little do the glorified spirits respect themselves in comparison of the blessed, glorious God. See what I said of this before, Chap. iii. Direct. 11. and 15.

Sign 111. Pride maketh men more desirous to be overloved themselves, than that God be loved by themselves or others. They would fain have the eyes and hearts of all men turned upon them, as if they were as the sun, to be admired and loved by all that see them.

Sign IV. Pride causeth men to depend upon themselves, and contrive inordinately for themselves, and trust in themselves; as if they lived by their own wit, and power, and industry, more than by the favour and providence of God.

Sign v. Pride makes men return the thanks to themselves, which is due to God for the mercies which they have received. God is thanked by them but in compliment: but they seriously ascribe it to their care, or skill, or industry, or power: they sacrifice to their net, and say, Our hand, our contrivance, our power, our good husbandry, hath done all this..

Sign VI. Pride setteth up the wisdom of a foolish man against the infinite wisdom of God. It makes men presume to judge their Judge, and to judge his laws, before they understand them; and to quarrel with all that they find unsuitable to their own conceits, and say, How improbable is this or that? and how can these things be? He that cannot

■ Idem sonant, summe amari, et esse finem ultimum: at proculdubio Deus summe amandus est. Unum vero finem Aristoteles declaravit esse, usum virtutis in vita sancta et integra. Hesych. Illust. in Aristot.

b Laert. in Thal. speaketh of the oracle of Delphos adjudging the Tripos to the wisest: so it was sent to Thales, and from him to another, till it came to Solon, who sent it to the oracle, saying, None is wiser than God. So should we all send back to God, the praise and glory of all that is ascribed to us,

undo a pair of tarrying irons, or unriddle a riddle till it be taught him, which afterwards appeareth plain, will question the truth of the Word of God, about the most high, unsearchable mysteries. Proud men think they could mend God's Word, and they could better have ordered matters in the world, and for the church, and for themselves, and for their friends, than the providence of God hath done.

Sign VII. Pride maketh men set up their own love and mercy above the love and mercy of God. Augustine mentioneth a sort of heretics called Misericordes, merciful men : and Origen was led hereby into his errors. When they think of hell-fire, and the number of the miserable, and the fewness of the saved, they consult with their ignorant compassion, and think that this is below the love and mercy which is in themselves, and that they would not thus use an enemy of their own; and therefore they censure the Holy Scripture, and pride inclineth them strongly to unbelief: while they forget the narrowness and darkness of their souls, and how unfit they are to censure God; and how many truths may be unseen of them, which would fully satisfy them if they knew them; and how quickly God will shew them that which shall justify his Word and all his works, and convince them of the folly and arrogancy of their unbelief and censures.

Sign VIII. Pride makes men pretend to be more just than God and to think that they could more justly govern the world; and to censure God's threatenings, and the sufferings of the good, and the prosperity of the wicked, as things so unjust, as that they thereby incline to atheism. So James and John would be more just than Christ, and call down fire on the rejecters of the Gospel: and the prodigal's brother, repined at his father's lenity.

Sign Ix. Pride makes men slight the authority and commands of God, and despise his messengers, and choose to be ruled by their own conceits, and lusts, and interests; when the humble tremble at his Word, and readily obey it".

Laert. saith, that Pythagoras first called himself a philosopher. Nullum enim hominum, sed solum Deum, esse sapientem asserit: antea ropía dicta, quæ nunc philosophia: et qui hanc profitebantur appellati: quicunque ad summam animi virtutem excreverunt, hos nune honestioré vocabulo, authore Pythagora philosophos appellamus. See Diog. Laert. Præmi. sect. 12. p. 9. (T. C.)

d Isa. lvii. 15. Neh. ix. 16. 29. Isa.ix. 9.