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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85881	The arraignment of pride, or, Pride set forth, with the causes, kinds, and several branches of it: the odiousness and greatness of the sin of pride: the prognosticks of it, together with the cure of it: as also a large description of the excellency and usefulness of the grace of humility: divided into chapters and sections. / By W. Gearing minister of the word at Lymington in Hantshire.	Gearing, William.	1660 (1660)	Wing G430; Thomason E1762_1; ESTC R209642	162,907	286

suffered him to dye for hunger in the midst of all his riches Abbas the late Persian King having a heavy complaint made of one of his Mirza's or great Princes for his intolerable pride and tyrannical oppression of the poor people and finding the accusation just thought death too small a punishment for him therefore he condemned all his Lands and Goods to be sold and restitution therewith to be made to such as he had oppressed and if all would not serve he condemned himself to pay the rest out of his Treasure or Exchequer being in some sort guilty by making no better choice He caused his ears and nose to be cut off and him perpetually to wear a thing about his neck like a Hogs yoke Sir Anth. Shirley p. 71. and inhibited all persons from giving him any relief but what he got by his own labour to teach them how dear poor mens goods cost them Devout Bernard inveighed not without cause against the vain pride and superfluous pomp of the Prelates in his time Bernard which grew by their abuse of abundance of riches There is quoth he an infamous sort of men that reign in the whole body of the Church the Ministers of Christ serve Antichrist they jet up and down in great honour and pomp with the Lords goods but they give no honour to the Lord and that is the Whores attire which you see every day carried about Insana stolidae jactantiae est ob rerum abundantiam efferri animo lubrica namquè instabilis fortuna citóque sublimia dejiciuntur humilia exaltantur Plut. Mor. 1. p. 271. Their saddles briddles and spurs be gilt the furniture of their feet is set out with more pride and pomp then the Temple of God Hereof it cometh that their tables be so sumptuous and furnished with delicate meats their cupboards with rich plate from thence cometh their gluttony and drunkenness and harmony of their pleasant instruments of Musick This is not saith he to adorn the Spouse of Jesus Christ but this is to riffle her this is not to preserve her but to destroy her this is not to defend her but to give her to Thieves for a prey It is written of Cardinal Sylberperger that he took such pride in his money that when he was grievously tormented with the Gout his only remedy to ease his pains was to have a bason full of gold set before him into which he would put his lame hands turning the gold upside down But it is written to the commendation of Pope Alexander the fifth Platin. de vitis Pontific that he was so far from being proud of riches that he was very liberal to the poor and left nothing to himself whereupon he would often take occasion to say merrily That he was a rich Bishop Diodorus siculus a poor Cardinal and a beggarly Pope Diodorus Siculus tells us that the people of Carthage when they were in a poor and mean estate they usually every year offered the tenth and tythe of their spoils to Hercules their supposed God but when they grew rich and were Commanders of divers Countries and Masters of great matters they grew proud and forgot their devotions 1 Sam. 25.17 and Hercules fell short of his homage service and sacrifice Nabals much wealth and little wit made him so proud that he thought no body good enough to speak to him Good men are apt to be tainted with this infection for we finde that Hezekiah grew proud of his treasures 2 Chron. 32.25 27 28. and his heart was lifted up for Hezekiah had exceeding much riches and honour And he made himself Treasuries for silver for gold and for precious stones c. and God had given him substance very much Art thou proud of thy riches thou hast but a doubtful and burthensome happiness and that which will yield thee more envy then joy And scarce shall you finde a rich man The richest man in the world is much inferiour to a golden mine but at last he will be driven to confess that it was better for himself in Mediocrity then in great abundance Art thou proud that thy riches do encrease thou hast as much cause to be troubled that thy joy peace and tranquillity do decrease Thou hast little reason to be proud of riches if thou considerest what difficulty it is to get them what anxiety to keep them what fear to lose them what grief in parting from them Great wealth doth not make a man truly rich but keep him the more busie God often takes away the worlds good things from his dearest children lest they deprive them of better things riches make not a man the Lord but the Keeper of them See therefore that thy riches be not thy masters but make thou them subservient to thee otherwise they are not riches but bonds and fetters and heaps of cares and fears to perplex thy minde The labour to get worldly riches is long but their use is short and he that taketh greatest pains to gather them hath often times least use and pleasure of them and those goods that are gotten by shifts are for the most part lost with shame Thou boastest thou art full of riches take heed that this fulness doth not break thee all fulness seeks an exit such fulness hath brought death to many Omnis plenitudo exitum quaerit Riches make themselves wings and flee away as an Eagle c. Prov. 23.5 and hath taken away rest from all In the highest of thy prosperity be afraid of an after-clap for the tide may turn and the wheel quickly run round and thy riches may be taken from thee or thou from them Luke 12.19.20 That proud rich man mentioned Luke 12. layeth open his folly many ways 1. By making as it were no difference between his soul and the soul of a beast by placing his content in these things and calling them animae bona the good things of his soul which be not Corporis but Fortunae as the Philosopher speaks O bruta verba si suillam animam habuisses quid ei pro re laetá nisi hoc ipsum renunciasses Bafil as men commonly speak O brutish words saith Basil upon the place 2. His folly appeareth in that he calleth them his own goods Famelici panis est quem apud te detines nudi vestimentum quod in capsulis servas discalceati solea est quae apud te computrescit Egeni pecunia est quam tu defossam habes Basil in loc Aliena rapere convincitur qui ultra necessaria fibi retinere probatur Hieron whereof he was but a steward being deceived in his Title and Tenure holding himself an owner and master of what he was but a servant and for which he must be accountable to God Besides he should not have scraped all to himself but have imparted what he could have spared towards the relief of the poor the fatherless the stranger and the

Matth. 20. who often tyrannize usurp and abuse their authority over the poor people not considering what in equity and conscience they may do but what by their prerogatives and extremity of Law they can do Matth. 20.25 26. he tells them they must do otherwise and not strive to advance themselves by ruling but to excell and exceed one another by serving and obeying let this be your greatness and dignity and primacy to submit your selves one to another in love The greater any man is the more ought he to humble himself in all things Honos and Onus must not be divided and they that are in places either in the Church or Commonwealth must labour not so much Praeesse as Prodesse Acts 20.28 1 Corinth 3.5 1 Corinth 4.1 There is no place for Pride or Ambition neither in Christs Spiritual Kingdom on earth nor in his Eternal Kingdom in Heaven Hinc Principes dicuntur Nedivim Pagnin 1 Sam. 2.8 viz. A largiendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reges Aegypti dicti sunt Pharaones i. e. populi vindices Rex Gerar Abimelech i. e. Rex Pater meus inter Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Latines reges duces imperatores to put them in mind how to carry themselves in their government towards their people non alium in finem vectigalia stipendia seu tributa illis penduntur nise ut ad sumptus honoris splendori necessarios sufficiant Calvin in Harm Evang. Humility will make a man patiently bear and put up much contempt and reproach from others which they cast upon him he that despiseth no man but himself regards not the contempt that others pour upon him every cross word or reproach gives the proud heart a deep wound whereas the humble soul can bear reproach without regret He despiseth contempt that affects no vain-glory he accounts it his greatest honour with the Apostles to be dishonoured for Christ Act. 5.41 and to suffer shame for Jesus sake Humility makes a man not greedy of praise from others nor take content in it when others praise him the humble man thinks so meanly of himself that he desires none should think or speak highly of him Cum laudatur adfaciem flagellatur in corde Chrys 2 Cor. 3.1 he dares not commend himself nor chaunt out his own praises he had rather his works then his tongue should praise him and as Chrysostom saith when he is praised to his face he is prickt to the heart The humble man will silence his own vertues and excellencies and seeks to keep them as secret as his thoughts if he could lest any man should think or speak of him beyond what he seeth in him or heareth of him The humble man hath humble vestures and humble gestures Deck your selves inwardly in lowliness of mind Geneuens in 1 Pet. 5.5 humble carriage towards and an humble conversation with others his heart is not haughty nor are his eyes lofty he speaks not proudly his words are humble he walks humbly in that station wherein God hath placed him prosperity doth not puff him up Adversity makes and keeps him very low and humble The humble man rejoyceth at his brothers well-fare The humble shall hear it Humilitatem insinuate vulg lat in sinu habete Gloss interlin But the Original word signifies to deck and adorn and be glad Psal 34.2 Let every man therefore labour to put on humbleness of mind Col. 3.12 and to be cloathed with humility 1 Pet. 5.5 put it on as Kings put on their Robes and Crowns and as Souldiers put on their Armour Ephes 6.11 and we shall find it ornamentum munimentum both clothes to cover us and keep us warm and a corslet to defend us it will be both ornament honour and armour to us As garments do adorn the body so doth humility the mind much more For as a fair woman hath not a better ornament then modesty so hath not a great man a better garment then humility as the body being naked and stript of apparel is unhandsome and unseemly to men so a soul not clothed with humility is odious in the sight of God Angels and men By putting on humbleness of mind the Apostle meaneth that Christians should exercise and use this grace every day more and more we put on and pull off our apparel every day but having once put on humbleness of mind we must never put it off again our apparel is the worse for wearing but humility doth grow and encrease by being used God giveth grace upon grace to the humble soul where humility is he giveth more grace Humility is a grace of inestimable value it is rarely found among men of honour and greatness but it is a choice grace where ever it is and therefore as that Rhetoritian being askt what was the chiefest thing in eloquence answered Pronuntiation and being thrice askt did still answer the same so of all the graces of a Christian if you ask never so often which is the chiefest I answer still humility is the chief of all The humble soul is dear to God God looks upon him with great respect and thinks nothing too good for him The Lord stops his ears against the prayers of proud men Elihu tells us There they cry Job 35.12 13. but none giveth answer because of the pride of evil men surely God will not hear vanity nor will the Almighty regard it A proud man is too full in himself to receive any thing at the hands of God the cry of the humble beggar is soonest heard This poor man cried and the Lord heard and saved him out of all his troubles Psal 34.6 God heareth the very desires of the humble Psal 10.17 Humility establisheth a Christian in all disasters the deeper the tree is rooted in the earth the stronger it stands against the fury of the winds and the lower a man is rooted in humility the more he is established standing firm against all troubles and temptations humility resisteth the greatest evils and overcometh the greatest difficulties Humility puts a Christian into a serene and calm temper no storms no tempests no disasters can discompose his spirit such things may stick on the body Excelsa est patria humilis est via Aug. Super Johan Mat. 18.4 but cannot stick on the mind of an humble man Besides God will save the humble person or him that is not haughty him that hath low eyes as it is in the Hebrew Job 22.29 Blessed are the poor in spirit for theirs is the Kingdom of heaven Matth. 5.3 and our Saviour saith Whosoever humbleth himself as a little Child the same shall be greatest in the Kingdom of heaven God doth not reward any according to the places and dignities which they hold under him but according to the humility with which they manage them the high and lofty one doth here dwell with the humble soul Isa 57.15 and the humble Christian shall dwell with him in the high and holy place for ever The eight Beatitudes Matth 5. are like the steps of Jacobs ladder reaching from earth to heaven whereof the first step is humility called there poverty of spirit What comfort may this minister to every poor Christian What though we were left poor and born to nothing or though we be fallen to decay by ill success in the world and brought to nothing as Job yea though our calamities bring contempt upon us so as we be even troden under foot and trampled upon by the Nimrods of the earth yet if we can possess our souls in patience and be rich in grace and poor in spirit then however we be Nobodies on earth yet shall we be great Nobles in Heaven Isa 23.8 even greater then the Merchants of Tyrus who were honourable personages and no less then Princes and Peers of the Land The least of Gods little ones in heaven shall have greater honour being sons and heirs to a King Rom. 8.14 17. 1 Joh. 3.1 and brethren to a King Heb. 2.17 Qui exaltat se per superbiam humiliabitur per poenam qui humiliat se per peccaterum confessionem exaltabitur per gloriae remunerationem Lyra in Luc. 14. yea they shall all be Kings Rev. 20.6 and in token of this royal estate and Majesty they shall have Palms and Scepters in their hands and Crowns on their heads even Crowns of gold Rev. 7.9 Rev. 4.4 On the other side how effectual would it be to pull down the pride of men did they consider that Pride is that which hath ruined many persons families and Nations and the rock against which many have been split and suffered shipwrack how foolish then is that man that sees the wofull wrack that Pride hath everywhere made that yet will adventure to hoise up his sails and run his soul upon that dangerous rock Let no man then think himself safe where so many have miscarried and never any yet escaped I conclude with that of Solomon Better it is to be of an humble spirit with the lowly then to divide the spoil with the proud Prov. 16.19 Humilitas in paupere grata est in divite gloriosa humilitas inter inimicos blanda superbia verò inter amicos ingrata blanda officiosa semper est humilitas in amicitiis grata in contumeliis otiosa non extollitur prosperis non mutatur adversis non extorquet servitium non requirit voces adulantium nisi quam se laudatione novit indignum Valerius Episcop in quodam sermone Sola quae non solet gloriari non novit praesumere contendere non consuevit gratiam inventura est in oculis pietatis humilitas non contendit judicio non praetendit justitiam quae vere humilis est Bern. in Epist 45. FINIS

Menander an Heathen could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whensoever you see a proud man say There 's a fool and it is weakness folly and ignorance that causeth pride and high thoughts of our selves as with the lowly there is wisdom Prov. 11.2 so with the proud and high-minded there is folly and ignorance Melancton said that all proud men are fools and all fools are proud Melanct. explic dom 11. post trin Proud men are in darkness and self-conceited men are foolish and blinde men see no evil and men use to call a proud fantastical man a proud fool Prov. 26.12 Nay Solomon saith Seest thou a man wise in his own conceit there is more hope of a fool then of such a man Ignorance of God and of our selves is a great cause of pride 1. Ignorance of God Proud Pharaoh was ignorant of God when he scorneth the message sent to him from God he cryes out Who is the Lord I know not the Lord c. The ignorance of Gods glory and greatness and of his infinite perfections is one cause why the heart of vain man is apt to swell with pride Principium superbiae est nescire Deum Chry. homil de Ozia Cognitio Dei consternit atque contundit humanam superbiam Cal. instit lib. 1. cap. 1. for were we acquainted in some measure with Gods glorious perfections it would humble us in the sense of our manifold imperfections Likewise the ignorance of Gods purity and holiness his mercy and goodness men are apt to pride themselves while they look upon others comparing themselves with the best but did they look up to Gods infinite greatness and goodness and to his unspotted holiness the pride of their hearts would fall down 2. Ignorance of our selves is the cause of pride De ignorantiá tui venitsuperbia Bern. in Cantic and high thoughts of our selves Demonax the Philosopher being asked when he began to Philosophize answered when he began to know himself And Plato saith that the Oracle of Apollo did stir up every man that entred into his Temple to the knowledge of himself by this short sentence written over the gate of the Temple Homo scito teipsum bonum est enim scire propriam infirmitatem Aug Nosce teipsum Know thy self labouring by the true knowledge of themselves to bring them to humility Therefore saith Austin O man know thy self for it is good to know thine own infirmities When men stand upon their own bottoms and magnifie themselves it is an argument they know not themselves Deformed persons in the dark see not their own spots If a Leper should boast of his beauty The Owl is a proud bird but of great debility of sight you would say this man knoweth not his own face or hath not seen his face in a glass so he that walks in the dungeon of ignorance seeth not himself and knows not that evil that is in himself and what evils he is subject to therefore he is apt to have high thoughts of himself Did man consider his many sins and daily transgressions his inability to stand his readiness to fall the corruption of his birth the wickedness and misery of his life and the uncertainty of his death did he consider that what good soever he hath it is not his own and what he hath he may lose if not rightly used and that one day he must be called to an account for what he hath received then would he finde little cause to be proud of any thing The more wisdom a man hath the more humble it will make him and the more ignorant he is the more proud Job saith Job 28.13 That wisdom is not to be found in the land of the living the Chaldee Paraphrast translates thus Neither is it found in the land of proud livers or of those who in their lives are proud sinners They that have least wisdom least grace commonly think they have most and they that have most see the most want By seeing much into themselves they see how much they want and that which they have being nothing to what they lack makes them have mean thoughts of themselves 3. A third cause of Pride in many men is from the flattering applause of others When mens parts and learning Qui auditis blanditiis in altum se extollit quid aliud quam aurum reprobum fuit quod fornax igne consumpsit Gregor and their opinions in Controversies are applauded when men are cryed up for their wit eloquence memory this is apt to puff them up with pride then they think there is something in them extraordinary for which they may hold up their head This makes them look too much upon themselves as those that stay long at a glass poring upon their own faces till at length they fall in love with their own shadow When Herod made an eloquent Oration to the people they gave a shout Act. 12.22 23. saying It the voyce of a God and not of a man This vain applause of the people pufft up his heart with pride making him to give that glory to himself that was due to God A proud heart loveth to be tickled and flattered Adulatio blanda omnibus applaudit omnibus salve dicit Haec sagitta levitèr volat cito infigitur Cassiodor in quadam Epistola and flatterers deal with men whom they flatter as the Jews did with Christ they blindefold him then call him Rabbi and seem to reverence him A blinde man heareth the good that is said of him but perceiveth not the hurt and evil that is meant towards him and it many times fals out that those that love to be flattered for their vertues are also as a just plague and punishment upon them flattered in their sins It is a great weakness in any man to delight in such persons being the most pernicious people in the world keeping a man ever from the true knowledge of himself and they will follow him no longer then they can get by him like the Celedony stone that loseth its vertue unless it be rubbed with gold or like the Ivy that sucks out the sap of the Oak that supports it They deal with a man as a man doth with a candle carry it while it serves his turn and hurl it away when it is like to burn his fingers 4. The fourth cause of Pride is the Devil The true Original of all Pride is Satan himself through his sin it was the first sin that he committed some think God did discover to the Angels Zanch. de nat Dei that the second Person in Trinity should take upon him the Humane Nature and that these would not stoop unto him Thus Zanchy and others But whatever the particular object of it was it is most probable that it was the sin of Pride When the seventy Disciples which our Saviour had sent out to work miracles and to preach returned again with joy saying Lord