Ist, Of all pride, that against superiors is most heinous. Pride bewrayeth itself either by a disdain of inferiors, neglect of equals, or contempt of superiors. Now of all the other, this is the most offensive, because there is more to check it; therefore it is threatened as a great disorder: "The child shall behave himself proudly against the ancient, and the base against the honourable" (Isa. iii. 5). When men carry themselves insolently to those that are far their betters, that is counted a great arrogancy in the world. To injure equals, or contemn inferiors, is not so much. There is the ground for the argument.

2ndly, Of all superiors God is the highest, and deserveth our chiefest respect; therefore to deal proudly against him, is worst of all. Consider,— 1. That God hath an absolute jurisdiction.

2. His supremacy is not precarious.

3. In the mangement of his supremacy he useth much condescension. Now to stand out against him, O what egregious pride is this!

1. He hath an absolute jurisdiction over us. Those that are our betters, we are to honour and respect them, though they have not power over us; but God is not only honourable, but chief and supreme, and hath a full right in us. In the civil law they distinguish of a twofold dominion, there is Dominium jurisdictionis, and Dominium proprietatis, The dominion of jurisdiction, and of propriety. The dominion of jurisdiction is proper to reasonable creatures, who only are capable of government: propriety, that respects other things, as our goods and lands; and propriety argues a greater right, and a greater dominion. A man may have a jurisdiction over others, when he hath not an absolute dispose over them, as a prince over his subjects. Nay, a man that hath a jurisdiction and propriety too, his propriety is greater over his lands and estate, than over his servants, though they be slaves; yet because they partake of the same nature with himself, he hath not such a power to dispose of them, as he hath to dispose of his goods and lands. Now God hath not only an absolute jurisdiction over us (which were enough in the case) but he hath a propriety, a more absolute power over every man, than the greatest monarch hath; what shall I say, over his subjects, over his slaves? nay, a greater propriety than he hath over his goods and lands: why? for he made us out of nothing; he is our potter, we his clay; he hath such a power over us to dispose of us according to his will, as a potter over his clay, to form what vessel he pleaseth. Now for a man to strive with his maker, it is as if the clay should lift up itself against the potter; so much the Prophet saith: "Wo unto him that striveth with his maker" (Isa. xlv. 9); what, shall the pot lift up itself against the potter? that were monstrous, since it is his. Now the potter did not make the matter, only bestows form and art upon it; but God gives us form, matter, and all, and shall we rise up against him, and contemn him?

2. Consider, that his supremacy is not precarious, it doth not stand to the courtesy of man, that is, whether man will yield God to be supreme, yea or nay; but it is backed with a mighty power: "Humble yourselves under the mighty hand of God" (1 Peter v. 6). God's hand is a mighty hand, and therefore we should humble ourselves. It is a madness to contend with the Lord of Hosts. What are we to the Lord, who can stop our breath in a moment? "By the blast of God they perish; and by the breath of his nostrils are they consumed" (Job iv. 1). With a breath God can destroy us all, and resolve us unto nothing; therefore to rise up

against God, this is the greater pride. Other superiors cannot always maintain their right, they may be foiled in the contention; but surely God will have the best of it; it is madness to contest with him.

3. God hath not only right, and that backed with an almighty power; but in the management of his supremacy over men, he useth much condescension. To instance that in two things :

(1.) In making motions of peace to such proud and obstinate creatures as we are, that can be of no use or profit to him; ay, and though he be the wronged party. There is in us that which Austin calls infirmitas animositatis, the weakness of strength of stomach. We are striving who shall yield first; though it be for our interest and advantage to be reconciled, yet we are looking who shall submit first; but the Lord, though he can back his sovereignty with power, yet he comes down from the throne of sovereignty, and makes offers of grace, and prays you to be reconciled; when he might destroy, then he beseecheth, and speaketh supplications to the creature; he comes and entreats you with a great deal of affectionate earnestness. Oh! that God should stoop thus to a handful of unprofitable dust! Creatures that can no way be of use and profit to him! What pride is this, to stand it out against such a God!

(2.) In seeking to reclaim us, and soften us by many mercies, and by his kind dealing with us, God would break the heart rather than the back of the sinner, and therefore he seeks to melt us with acts of kindness. Now for us to continue our pride and rebellion after all this, what a pride is this! of how horrible a nature: "Despisest thou the riches of his goodness and forbearance, and long sufferings, not knowing that the goodness of God leadeth thee to repentance?" (Rom. ii. 4.) God withholds his hand, and is loath to strike; nay, not only so, but doth follow us with acts of grace and kindness, and maintain us with his own expences, and yet the proud heart of man will not relent. Mark these words, "They despise his goodness;" they do in effect say, 'God shall not have my heart for all this.' Oh, how great is this pride! These are considerations that may give us a little light to judge of that pride that is in obstinacy and impenitency in sin. If you consider God's absolute right, he hath not only a dominion of jurisdiction over us, but a full propriety in us to use us at his pleasure; and this right of his is backed with almighty power, and doth not stand with the creatures' courtesy; and though it be so, yet it is managed with a great deal of condescension and love, he beseecheth poor creatures, and tendereth offers of peace; and they are fed and maintained at his charge, and taste of his goodness and bounty.

USE I. It informs us, how humble soever men appear otherwise, yet they are proud if they have never submitted to God with brokenness of heart, seeking his pardon and favour. There are many which are facile to men, and yet full of contumacy and stoutness of stomach against God. They can stoop to the poorest worm, and court its favour, but yet deal insolently with their Maker. But if men were persuaded of the truth of God's being, they would sooner be convinced of the naughtiness of their hearts, by comparing their carriage to God and men. Many there are that are tender of wounding the reputation of men, yet dishonour God, and are never troubled. Many that look upon it as an uncomely thing to despise their neighbour, to deal hotly with an underling, and vaunt it; yet never made conscience of submitting themselves to God, who is their undoubted superior. Men count it part of humility and good manners to yield to those

that are over them, and to pay them all kinds of respect and subjection; yet they never take care to seek the favour of God, and humble themselves seriously for their offences against him. You take it ill in the world when people of mean quality insult over you, when such times fall out as the base rise up against the honourable; what are you to God? Poor, base worms! will you contend with your Maker? do you count it to be a heavy disorder, and a strange inversion of all states and conditions, that men of mean and low fortunes should brave it over you, and sway things in the world? and how ill may God take it that you stout it out against him? There is a greater distance between him and you, than between you and your fellow-creatures: therefore if it be grievous to you, what a heinous offence is it to stand out against God?

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USE II-It instructs us what is the way to reduce and bring home sinners to God, by breaking their pride, or, as the expression is: And hide pride from man" (Job xxxiii. 17); by which is meant taking away pride; for that which is taken away, is hidden, or cannot be seen. As the hiding of sin is the taking away sin; so the hiding of pride is the cure of it.

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1. By humble and broken-hearted addresses to God for his pardon, and his grace. There is no way to cure the pride of unregeneracy, but by brokenness of heart. Come and put your mouths in the dust, and acknowledge that you have too long stood it out against God. As the nobles of the king of Assyria came with the ropes about their necks, and submitted themselves, so They shall return with weeping, and with supplications" (Jer. xxxi. 9). This is the way to come out of your sins, to go and bemoan the stubbornness and pride of your hearts; as Ephraim bemoaned himself, and smote upon his thigh, and complained of his obstinacy (Jer. xxxi. 18). Christians, first or last, God will bring you to this; you do not stoop voluntarily, you shall by force; if your hearts be not broken by the power of his grace, they shall be broken in pieces by the power of his providence: "As I live, saith the Lord, every knee shall bow to me" (Rom. xiv. 11): God hath sworn "As I live;" now in every oath there is an implicit imprecation, that is, if this be not done, then let this befall me. So there is an implicit imprecation in that oath, 'Count me not a living God if I do not make the creature stoop.' If you stand it out against the power of his word, can you stand it out against the power of Christ when he comes in glory: "Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee" (Ezek. xxii. 14). O! how will your faces gather blackness and darkness in that day!

2. Yield up yourselves to be governed by his will and pleasure. It is not enough to come weary and heavy laden; not only to be sensible of the burden of sin, and beg for pardon, but we must take Christ's yoke (Matt. xi. 29). Nature sticks at this: a proud heart is loath to come under the yoke. We would taste of the sweetness of mercy, but cannot endure the bonds and restraints of duty; as Ephraim would tread out the corn, but was loath to break the clods (Hos. x. 11); the prophet alludes to the manner among the Jews, their fashion was to tread out or thresh out their corn by the feet of beasts, and the ox, his mouth was not to be muzzled; it was easy work, and afforded abundance of food (Deut. xxv. 4). We would have comfort, but not duty.

3. We must constantly cherish an humble frame of spirit, if we would maintain communion with God (Mic. vi. 8); not only walk with God, but

humble thyself to walk with God; why? he is a great sovereign, and he will be exactly observed, and constantly depended upon; and if you slip, you must bewail your failings, and, from first to last, all must be ascribed to grace.

DOCTRINE II. These proud are cursed. Or, those that obstinately and impenitently continue in their sins, they are under a curse.

1. I shall open the nature of this curse.

2. Show how impenitent sinners come under this curse.

First, The nature and quality of this curse; or, what is that curse which lies upon all wicked men? That will be best understood by considering that Scripture wherein the tenor of the law is described: "Cursed be he that confirmeth not all the words of this law to do them" (Deut. xxvii. 26); and "Cursed is every one which continueth not in all things which are written in the book of the law, to do them" (Gal. iii. 10). Where there is considerable, the duty which the law exacteth, and then the penalty which the law inflicteth.

1. The duty which the law exacteth, every one must continue in the words of this law to do it. An innocent, holy nature, that is pre-supposed, for it is said the person must "continue." It doth not consider man as

lapsed, or fallen, or as having already broken with God. And then he must continue in "all things;" there is a universal, a perfect obedience, that is indispensably required, while we are in our natural condition. And then the perpetuity, he must hold out to the last, if he fail in one point he is gone. All this is indispensably exacted of all them that live under the tenor of this covenant, "he that doth them shall live in them;" and "the soul that sinneth it shall die." There is required perpetual, perfect, personal obedience. What will you do if this covenant lie upon you, as it doth upon all men in their natural condition? If God call you to a punctual account of the most inoffensive day that ever you past over, what will become of you? "If thou Lord, shouldst mark iniquities, O Lord, who shall stand?" (Psalm cxxx. 3) better never have been born, than be liable to that judgment. Oh, therefore, when the law shall take a sinner by the throat, and say, "Pay me that which thou owest," what shall a poor sinner do? This is the duty exacted.

2. The penalty that shall be inflicted, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." The law hath a mouth that speaketh terrible things. "Cursed," it is but one word, but it may be spread abroad into very large considerations. In one place it is said, "The Lord will not spare him.-All the curses that are written in this book shall lie upon him" (Deut. xxix. 20). The book of the law is full of curses, and altogether they show you what is the portion of an impenitent sinner. In another place it is said: "Every sickness and every plague which is not written in this law, will the Lord bring upon thee" (Deut. xxviii. 61). Mark, though it be not specified in the law. God had threatened sundry sorts of punishments, yet he hath many plagues in store which are not committed to record or writing; therefore whatever is written or unwritten, revealed in the word, or dispensed in providence by way of plague and misery, it is but the interpretation of this one word, "Cursed is every one that continueth not," &c. However, because particulars are most affective, I will name some parts of the curse.

(1.) This is one part of the cursed condition of a sinner that is under the law, that the knowledge of his duty doth but the more irritate corrup

tion: "The commandment came, and sin revived" (Rom. vii. 9). The more we understand of the necessity of our subjection to God, the more is the soul opposite to God. Sin takes occasion by the commandment, as oppositions do more exasperate and enrage a waspish spirit.

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(2.) This exaction of duty doth either terrify or stupify the conscience he that escapeth the one, suffereth the other. Either men are terrified: indeed all sinners are liable to it; the conscience of a sinner is a sore place, and the Apostle saith they are "all their life-time subject to it" (Heb. ii. 15); as Belshazzar trembled to see the hand-writing upon the wall; and Felix trembled to hear of judgment to come; so a carnal man is afraid to think of his condition, and some are actually under horror, and wherever they go (as the Devils do) they carry their own hell about them. Or if conscience be not terrified, then it is stupified, they grow senseless of their misery, and are "past feeling" (Eph. iv. 19); and that is a very bad estate, and dangerous temper of soul, when men have outgrown all feelings of conscience, and worn out the prints of conviction. These are the two extremes that all Christless persons are incident unto.

3. There is a curse upon all that a man hath, as long as he continues in his rebellion and obstinacy against God: "He is cursed in his basket and store, in his going out, and coming in," &c. (Deut. xxviii. 15, 17). A man is cursed in his table, that becomes a snare; his afflictions are but beginnings of sorrow. It is a miserable thing to lie in such an estate. If the curse do not break out so visibly, sensibly, it is because now it is the day of God's patience, and he waits for our return. But mark, God's spiritual providence is the more dreadful: when God "rains snares" upon men, all the seeming-comforts which they have, do but harden them in an evil course, and hold them the faster in the bonds of iniquity.

4. There is a curse upon all he doth; his duties are lost, his prayers are turned into sin, his hearing "is the savour of death unto death," whilst he remaineth in his impenitency. It is said: "The sacrifice of the wicked is abomination; how much more when he bringeth it with a wicked mind" (Prov. xxi. 27). Though he should come in the best manner he can with his flocks and herds, yet all will be to no purpose, it is an abomination to God.

5. Impenitency binds over a man, body and soul, to everlasting torment; in time it will come to that: "Depart ye cursed," &c. (Matt. xxv. 41). They are only continued until they have filled up their measure, and are ripened for hell, and then they lie eternally under the wrath of God. Look, as it is sweet to hear, "Come ye blessed," &c., so dreadful in that day to hear, "Depart ye cursed," &c. Thus are the proud cursed, (that is, obstinate, impenitent sinners) while they stand off from God.

Secondly, Let me examine upon what score they are cursed.

1. Every man by nature is under the curse; for until they are in Christ, they are under Adam's covenant, and Adam's covenant will yield no blessing to the fallen creature: "As many as are of the works of the law, are under the curse," &c. (Gal. iii. 10). Mark, every man that remains under the law, that hath not gotten an interest in Christ, the curse of the first covenant remains upon him; and accordingly at the last day he shall have judgment without mercy; he shall be judged according to the terms of that covenant: for there are but two states, under the law, or under grace; therefore while they are in a state of nature, they must needs be under wrath. So: "He that believeth not, is condemned already" (John iii. 18).