[2.J His sharp corrections on his people. One special reason of his smart discipline is to correct pride or prevent pride : Job xxxiii. 17,
* That he may withdraw man from his purpose, and hide pride from man.' When God seeth his servants to be in danger of being lifted up, he provideth a sharp cure. Paul's thorn in the flesh was that he might not be exalted above measure. God will keep them low that will not keep their hearts low ; sometimes by sore sickness, sometimes by bitter reproaches, sometimes by disgraceful sufferings ; yea, some- times by some scandalous and grievous fall.
[3.] Consider the reasons why the Lord hatetli it so, and sets him-- self against it.
(1.) It is a sin in most direct opposition to God, and therefore God standeth in most direct opposition to it. It usurpeth his honour and glory, and sets self as an idol in his place ; as if we had the power of our own affairs, and all esteem were due to us. The prince of Tyre is
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charged with setting his heart as the heart of God, Ezek. xxviii. 2. Though we do not say it openly by so many explicit thoughts and words, we say it implicitly by secretly arrogating to ourselves glory and honour, or seeking to ourselves our own esteem and advancement in all that we do. This is like Keuben, who went in to his father's bed. God is the first cause and last end; we have all from God and for God, not from ourselves nor for ourselves.
(2.) Because it is cross to his design, especially in the gospel, wherein his grace is offered to the humble and penitent and broken- hearted, that no flesh might glory in his presence, 1 Cor. i. 29-31. God's design is to abase all flesh before him, that the glory may redound to him alone.
(3.) It is an imitation of the devil, God's great enemy and ours, who fell by pride and affectation of divine honour, and is the proudest creature and most discontented with his condition: 1 Tim. iii. 6, the apostle would not have a novice ordained, lest he ' fall into the condemnation of the devil ; ' that is, lest so great dignity suddenly bestowed upon him may tempt him to pride and vanity, and so bring the same ruin upon himself that fell upon the devil, who was tempted in like manner by that glorious condition wherein he was created, and for his pride was cast out of heaven into the torments of hell.
(4.) It is a contradiction to the Lord Christ, ' who being in the form of God, thought it no robbery to be equal with God, and humbled himself, and made himself of no reputation,' Phil. ii. 6, 7 ; was not thrust down for robbery and usurpation, but came down, and ]^ved a poor and mean life, that he might become a pattern and an example to us : Mat. xi. 29, ' Learn of me, for I am meek and lowly in heart.* He went not before us in a life of pomp and ease and worldly glory, but meanness and abasement.
(5.) It is an unreasonable sin. How vain are all those things for which the hearts of men are wont to be puffed up ! Usually pride feedeth upon empty shadows ; and if any seem to arise out of any true worth and excellency, it is rather supposed and imaginary than really existing in us. What ! are men proud of birth ? Were not all our ancestors conceived and born in sin ? and is not all blood of a colour ? When the Jews were proud of their stock, the Lord telleth them their father was an Amorite and their mother an Hittite, Ezek. xvi. 2. Is it for our greatness and dignity ? which, though it be never so great, will not warrant our pride ; for our best estate is but vanity, brittle when it is brightest, Ps. xxxix. 9. We shall not long continue what we are, but death will level us with others, Ps. xlix. 10-12, and others will tread upon our graves, as we do upon the graves of our ancestors, who enjoyed the same honours before us. What is it we are proud of ? acuteness of wit and singular erudition and learning ? If it be not sanctified, our understanding will be our ruin : Isa. xxix. 10, ' The Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered.' By understanding we are undone. The devil is more subtle, Gen. iii. 1, yet a tormented creature. If it be sanctified, we shall see more cause to be humble than lifted up. Is it our riches we are proud of ? 1 Tim. vi. 17, ' Charge them that are rich in this world,
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that they be not high-minded, nor trust in uncertain riches, but in the living God.' Who would trust in such an uncertain thing, without a man, no more to us than rich trappings to an horse ? Is it for grace ? To whom is the glory due, to thee or God ? 1 Cor. iv. 7, ' Who maketh thee to differ from another, and what hast thou that thou didst not receive ? Now if thou didst receive it, why dost thou glory- as if thou hadst not received it ? ' Will you rob God to put the crown upon your own head? What a suspicion do you bring upon your gifts and graces, if you are proud of them, that they are rather common than saving, 1 Cor. viii. 1, 2, rather supposed and imaginary than real ! Gal. vi. 3, ' If any man think himself to be something when he is nothing, he deceiveth himself.' Usually common gifts and common graces are of a more swelling nature.