Part 1 › Chapter 4 › Part 5 › Signs of Pride in common converse., A Christian Directory by Richard Baxter (1673) | AskReformation

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:1988p. 278

§. 68. Sign 17. A proud man is either an open or a secret boaster: If he be ashamed to show his¹ Pride by upon b••••ing, then he learneth the skill of setting out himself, and making known his excellencies in a closer and more handsome way: His own commendations shall not seem the design of his speech, but to come in upon the by, or before he was aware, as if he thought of something else: or it shall seem necessary to some other end, and a thing that he is unavoidably put upon, as against his will. Or he will take on him to conceal it, but by a transparent veil, as some proud women hide their beauties: Or he will conjoin the mention of some of his infirmities, but they shall be such as² he thinks no matter of disgrace, but like proud women's beauty-spots, to set out the better part which they are proud of: But one way or other, either by ostentation or insinuation, his work is to make known all that tendeth to his honour, and to see that his goodness, and wisdom, and greatness be not unknown or unobserved: And all because he must have mens approbation, the hypocrites reward: He is as buried if he be unknown. Proud and boasters are joined together, Rom. 1. 30. 2 Tim. 3. 2. Theudas the deceiver, boasted himself to be some body, Acts 5. 36. Simon Magus gave out that himself was some great one, and the people all gave heed to him from the least to the greatest, saying, This man is the great power of God, Acts 8. 9, 10. Such love the praise of men more than the praise of God, John 12. 43. But the humble hath learned another kind of language; not affectedly but from the feeling of their hearts, to cry out, I am vile: I am unworthy to be called a child; My sins are more than the hairs of my head: And he hateth their vanity that by unseasonable or immoderate commendations, endeavour to stir him up to pride, and so to bring him to be vile indeed, by proclaiming him to be excellent. Much more doth he abhor to praise himself, having learned, Prov. 27. 2. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. He praiseth himself by Works, and not by Words, Prov. 31. 31.

§. 68. Sign 17. A proud man is either an open or a secret boaster: If he be ashamed to shew his¹ Pride by •pon b••••ing, then he learneth the skill of setting out himself, and making known his excellencies in a closer and more handsome way: His own commendations shall not seem the design of his speech, but to come in upon the by, or before he was aware, as if he thought of something else: or it shall seem necessary to some other end, and a thing that he is unavoidably put upon, as against his will. Or he will take on him to conceal it, but by a transparent veil, as some proud women hide their beauties: Or he will conjoyn the mention of some of his infirmities, but they shall be such as² he thinks no matter of disgrace, but like proud womens beauty-spots, to set out the better part which they are proud of: But one way or other, either by ostentation or insinuation, his work is to make known all that tendeth to his honour, and to see that his goodness, and wisdom, and greatness be not unknown or unobserved: And all because he must have mens approbation, the hypocrites reward: He is as buried if he be unknown. Proud and boasters are joyned together, Rom. 1. 30. 2 Tim. 3. 2. Theudas the deceiver, boasted himself to be some body, Acts 5. 36. Simon Magus gave out that himself was some great one, and the people all gave heed to him from the least to the greatest, saying, This man is the great power of God, Acts 8. 9, 10. Such love the praise of men more than the praise of God, John 12. 43. But the humble hath learned another kind of language; not affectedly but from the feeling of their hearts, to cry out, I am vile: I am unworthy to be called a child; My sins are more than the hairs of my head: And he hateth their vanity that by unseasonable or immoderate commendations, endeavour to stir him up to pride, and so to bring him to be vile indeed, by proclaiming him to be excellent. Much more doth he abhor to praise himself, having learned, Prov. 27. 2. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. He praiseth himself by Works, and not by Words,

1Sign 17.
2[…].〈…〉.

:1991p. 278

§. 71. Sign 20. Pride maketh men censorious and uncharitable: They extenuate other mens virtues¹ and good works; and suspect ungroundedly their sincerity: A little thing serves to make them think or call a man an hypocrite! Very few are honest, or sincere, or godly, or humble, or faithful, or able, or worthy in their eyes, even among them that are so indeed, or that they have cause to think so: A slight conjecture or report seemeth enough to allow them to condemn or defame another. They quickly see the Mote in a Brothers eye. Their pride and fancy can create a thousand Heretics, or Schismatics, or hypocrites, or ungodly ones, that never were such but in the Court of their presumption. Especially if they take men for their adversaries, they can cast them into the most odious shape, and make them any thing that the Devil will desire them. But the humble are charitable to others, as conscious of much infirmity in themselves, which makes them need the tenderness of others. They judge the best till they know the worst, and censure not men until they have both evidence to prove it, and a call to meddle with them, having learned, Matth. 7. 1, 2, 3, 4. Judge not that ye be not judged.

§. 71. Sign 20. Pride maketh men censorious and uncharitable: They extenuate other mens vertues¹ and good works; and suspect ungroundedly their sincerity: A little thing serves to make them think or call a man an hypocrite! Very few are honest, or sincere, or godly, or humble, or faithful, or able, or worthy in their eyes, even among them that are so indeed, or that they have cause to think so: A slight conjecture or report seemeth enough to allow them to condemn or defame another. They quickly see the Mote in a Brothers eye. Their pride and fancy can create a thousand Hereticks, or Schismaticks, or hypocrites, or ungodly ones, that never were such but in the Court of their presumption. Especially if they take men for their adversaries, they can cast them into the most odious shape, and make them any thing that the Devil will desire them. But the humble are charitable to others, as conscious of much infirmity in themselves, which makes them need the tenderness of others. They judge the best till they know the worst, and censure not men until they have both evidence to prove it, and a call to meddle with them, having learned, Matth. 7. 1, 2, 3, 4. Iudge not that ye be not judged.

1Sign 20.

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§. 72. Sign 21. Pride causeth men to bate Reproof: The proud are forward in finding faults in¹ others; but love not a plain Reprover of themselves. Though it be a duty which God himself commandeth, Lev. 19. 17. as an expression of love, and contrary to hatred, yet it will make a proud man to be your enemy, Prov. 15. 12. A scorner loveth not one that reproveth him, neither will he go unto the wise, Prov. 9. 7, 8. He that reproveth a scorner getteth himself shame; and he that rebuketh a wicked man, getteth himself a blot: Reprove not a scorner, lest be hate thee: Rebuke a wise man, and be will love thee. It galleth their hearts, and they take themselves to be injured, and they will bear you a grudge for it, as if you were their enemy: If they valued or honoured you before, you have lost ⟨p. 279⟩them or angered them if you have told them of their faults: If they love to hear a Preacher deal plainly with others, they hate him when he dealeth so with them: Herod will give away Johns head, when he hath first imprisoned him for telling him of his Sin, though before he reverenced him and heard him gladly. They can easily endure to be evil, and do evil, but not to hear of it. As if a man that had the Leprosy loved the disease, and yet hated him that telleth him that he hath it, or would cure him of it. This pride is the thing that hath made men so unprofitable to each other, by driving faithful reproof and admonition almost out of the world, because men are so proud that they will not bear it. Hence it is that others hear oftener of mens faults, than they do themselves, and that backbiting is grown the common fashion, because proud sinners drive away reprovers, by their impatience and displeasure. Husbands and Wives, yea, Servants with their Masters are so far out of love with just reproof, that they can hardly bear it. He must be exceeding skilful in smoothing and oiling every word, and making it more like to a commendation or flattery, than a reproof, that will escape their indignation.

§. 72. Sign 21. Pride causeth men to bate Reproof: The proud are forward in finding faults in¹ others; but love not a plain Reprover of themselves. Though it be a duty which God himself commandeth, Lev. 19. 17. as an expression of love, and contrary to hatred, yet it will make a proud man to be your enemy, Prov. 15. 12. A scorner loveth not one that reproveth him, neither will he go unto the wise, Prov. 9. 7, 8. He that reproveth a scorner getteth himself shame; and he that rebuketh a wicked man, getteth himself a blot: Reprove not a scorner, lest be hate thee: Rebuke a wise man, and be will love thee. It galleth their hearts, and they take themselves to be injured, and they will bear you a grudge for it, as if you were their enemy: If they valued or honoured you before, you have lost ⟨p. 279⟩them or angred them if you have told them of their faults: If they love to hear a Preacher deal plainly with others, they hate him when he dealeth so with them: Herod will give away Iohns head, when he hath first imprisoned him for telling him of his Sin, though before he reverenced him and heard him gladly. They can easily endure to be evil, and do evil, but not to hear of it. As if a man that had the Leprosie loved the disease, and yet hated him that telleth him that he hath it, or would cure him of it. This pride is the thing that hath made men so unprofitable to each other, by driving faithful reproof and admonition almost out of the world, because men are so proud that they will not bear it. Hence it is that others hear oftner of mens faults, than they do themselves, and that backbiting is grown the common fashion, because proud sinners drive away reprovers, by their impatience and displeasure. Husbands and Wives, yea, Servants with their Masters are so far out of love with just reproof, that they can hardly bear it. He must be exceeding skilful in smoothing and oyling every word, and making it more like to a commendation or flattery, than a reproof, that will escape their indignation.

1Sign 21.

:1994p. 279

§. 74. Sign 23. Pride maketh men talkative; and more desirous to speak than to hear, and to teach¹ than to be taught; because such think highly of their own understandings; and think others have² more need of their instructions, than they of other mens. Not that Humility is any enemy to communicative Charity, or to zealous endeavours for the converting and edifying of souls: But a teaching, talking disposition, where there is no need, and beyond the measure of your calling and abilities, when you have more need to learn your selves, is the fruit of Pride. When you take less heed what another saith to you, than you expect he should take of what you say to him: when your talk is not so much by way of question as becomes a learner, but in the discourses and dictates of a Teacher: when you are so full of any thing that is your own, and so contemptuous of what is said by others, that you have not the patience to hear them silently till they come to the end, but unmannerly interrupt them, and set in your selves; which is as much as to say, Hold your tongue, and let me speak that am more wise and worthy: when you strive to have the most words, and to be speaking; as Horses in a race strive who shall go foremost: This is because pride puffs you up, and moves your tongues as a leaf is shaken by the wind: it fills your sails; and makes you like Bagpipes that are loudest when they are full of wind and pressed. Eccl. 10. 14. A fool is full of words. Prov. 10. 19. In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.

§. 74. Sign 23. Pride maketh men talkative; and more desirous to speak than to hear, and to teach¹ than to be taught; because such think highly of their own understandings; and think others have² more need of their instructions, than they of other mens. Not that Humility is any enemy to communicative Charity, or to zealous endeavours for the converting and edifying of souls: But a teaching, talking disposition, where there is no need, and beyond the measure of your calling and abilities, when you have more need to learn your selves, is the fruit of Pride. When you take less heed what another saith to you, than you expect he should take of what you say to him: when your talk is not so much by way of question as becomes a learner, but in the discourses and dictates of a Teacher: when you are so full of any thing that is your own, and so contemptuous of what is said by others, that you have not the patience to hear them silently till they come to the end, but unmannerly interrupt them, and set in your selves; which is as much as to say, Hold your tongue, and let me speak that am more wise and worthy: when you strive to have the most words, and to be speaking; as Horses in a race strive who shall go foremost: This is because pride puffs you up, and moves your tongues as a leaf is shaken by the wind: it fills your sails; and makes you like Bagpipes that are lowdest when they are full of wind and pressed. Eccl. 10. 14. A fool is full of words. Prov. 10. 19. In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.

1Sign 23.
2Inter Benedicti signa Humilitatis (in regula) est, Ut pauca verba etiam rationalia loquatur, non c•amosa voce Taciturnitas usque ad interrogation•m▪ sed hae• semper intelligenda sunt, salvo am•re veritatis, & animarum.

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§. 75. Sign 24. Pride maketh men excessively loth to be beholden to others; so that some will¹ starve or perish before they will stoop so far as to seek or be obliged to thankfulness by any; especially if they be such as they have any quarrel with. And this they take for manlike gallantry, and a scorning to be base. I confess that as Paul saith to servants, if we can be free, we should rather choose it; and that no man should unnecessarily make himself a debtor to another, by being beholding to him: especially Ministers, who should avoid all Temptations of dependence upon man: and therefore should neither hang on Great ones, lest they be tempted to unfaithful silence or flattery, nor needlessly live on the peoples charity, lest they be hindered from the free exercise of their Ministry: Therefore Paul laboured with his hands where he thought it would hinder his work to be chargeable² to the Churches, or give occasion to the envious to reproach him: And he would rather dye than any should make this his glorying void. 1 Cor. 9. 15. Innocency and Independency, as Mr. Bolton was wont to say, do steel the face, and help a Minister to be bold and faithful. As Camerarius said when he was invited to the Court,

§. 75. Sign 24. Pride maketh men excessively loth to be beholden to others; so that some will¹ starve or perish before they will stoop so far as to seek or be obliged to thankfulness by any; especicially if they be such as they have any quarrell with. And this they take for manlike gallantry, and a scorning to be base. I confess that as Paul saith to servants, if we can be free, we should rather choose it; and that no man should unnecessarily make himself a debtor to another, by being beholding to him: especially Ministers, who should avoid all Temptations of dependance upon man: and therefore should neither hang on Great ones, lest they be tempted to unfaithful silence or flattery, nor needlesly live on the peoples charity, lest they be hindred from the free exercise of their Ministry: Therefore Paul laboured with his hands where he thought it would hinder his work to be chargeable² to the Churches, or give occasion to the envious to reproach him: And he would rather dye than any should make this his glorying void. 1 Cor. 9. 15. Innocency and Independency, as Mr. Bolton was wont to say, do steel the face, and help a Minister to be bold and faithful. As Camerarius said when he was invited to the Court,

1Sign 24.
22 Cor. 11 9. 1 Thess. 2. 9. 2 Thess 3. 8.

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§. 77. Sign 26. Proud persons are ashamed and troubled if any necessity force them, to go lower in apparel, or provisions, or deportment, than others do of their degree: To show you that it is not as a Duty that Decency is regarded by them, but as the ornaments of pride: else they would be quiet when Providence maketh it cease to be their duty! They are not so much ashamed of sin, and the neglect of God and their salvation, as they are to be seen in sordid attire, or in a poor and homely garb: Beggars and servants show here that they are as proud as Lords. What abundance of them go but seldom to Church, and give this as a reason [I wanted clothes:] As if they would neglect their souls, their God, their greatest duty, rather than do it in such Clothes as they do their common work? Doth Christ appoint you to give him the meeting, that by his Ministers he may instruct you for salvation, and that you may ask and receive the pardon of your sins, and will you disappoint him and refuse to come, for want of better clothes? Sure you do not think that these are the Wedding Garment which he requireth you to bring? You would beg if you were naked or in rags: and will you not come to beg of God, because you have no better clothes? Do you set more by the reputation of your clothes, than the means of your salvation? How little do such wretches set by God, and by his mercy now, that will shortly on their death-beds cry for Mercy, without any such regard of clothes. Naked they come into the world, and naked they must go out, and yet they will turn their backs on the Worship of God, for want of clothes. They are not ashamed nor afraid to be ungodly, and to forsake their duty; but they are ashamed of torn or poor attire. What, say they, shall we make our selves ridiculous! When their pride and ungodliness is cause of a thousand fold more shame. We read of thousands, even of the poor, that crowded after Christ to hear him; but of none that staid at home for want of clothes; when it is like they had no better than yours.

§. 77. Sign 26. Proud persons are ashamed and troubled if any necessity force them, to go lower in apparel, or provisions, or deportment, than others do of their degree: To shew you that it is not as a Duty that Decency is regarded by them, but as the ornaments of pride: else they would be quiet when Providence maketh it cease to be their duty! They are not so much ashamed of sin, and the neglect of God and their salvation, as they are to be seen in sordid attire, or in a poor and homely garb: Beggars and servants shew here that they are as proud as Lords. What abundance of them go but seldome to Church, and give this as a reason [I wanted cloaths:] As if they would neglect their souls, their God, their greatest duty, rather than do it in such Clothes as they do their common work? Doth Christ appoint you to give him the meeting, that by his Ministers he may instruct you for salvation, and that you may ask and receive the pardon of your sins, and will you disappoint him and refuse to come, for want of better clothes? Sure you do not think that these are the Wedding Garment which he requireth you to bring? You would beg if you were naked or in rags: and will you not come to beg of God, because you have no better clothes? Do you set more by the reputation of your clothes, than the means of your salvation? How little do such wretches set by God, and by his mercy now, that will shortly on their death-beds cry for Mercy, without any such regard of clothes. Naked they come into the world, and naked they must go out, and yet they will turn their backs on the Worship of God, for want of clothes. They are not ashamed nor afraid to be ungodly, and to forsake their duty; but they are ashamed of torn or poor attire. What, say they, shall we make our selves ridiculous! When their pride and ungodliness is cause of a thousand fold more shame. We read of thousands, even of the poor, that crowded after Christ to hear him; but of none that staid at home for want of clothes; when it is like they had no better than yours.

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§. 79. Sign 28. Lastly, Pride maketh men inordinately desire to have an honourable memorial¹ kept of their names when they are dead (if they are persons that rise to the hopes of such a remembrance): Many a monument hath Pride erected: Many a Book it hath written to this end:² Many a good work materially it hath done, and made it bad by such a base intention! Many a Hospital, and Alms-house, and School-house it hath built! And many a pound it hath given to charitable uses in pretension, but to proud and selfish uses in intention. Not that any should causelessly suspect another's ends, or blemish the deserved honour of good works, which it is lawful ordinately to regard: But we should suspect our own hearts, and take heed of so horrible a sin, which would turn the excellentest parts and works into poison or corruption: And remember how heinous a thing it is, for a man to be laying proud designs, when he is turning to the dust, and going to appear before his Judge? yea, to set up the monuments of his Pride over his rotten flesh and bones: And to show that he dyeth in so great a sin without repentance, by endeavouring that as much as may be of it may survive, when he is dead and gone! If such wicked ends, do sometime offer to intrude into necessary excellent works, an honest heart must abhor them and cast them out, and beg forgiveness; and not for that forbear his work, nor refuse the comfort of his more sincere desires and intents: But such good works do sink the hypocrite into Hell, that are principally done as a service to Pride, to leave a name on earth behind him.

§. 79. Sign 28. Lastly, Pride maketh men inordinately desire to have an honourable memorial¹ kept of their names when they are dead (if they are persons that rise to the hopes of such a remembrance): Many a monument hath Pride erected: Many a Book it hath written to this end:² Many a good work materially it hath done, and made it bad by such a base intention! Many a Hospital, and Alms-house, and School-house it hath built! And many a pound it hath given to charitable uses in pretension, but to proud and selfish uses in intention. Not that any should causelesly suspect anothers ends, or blemish the deserved honour of good works, which it is lawful ordinately to regard: But we should suspect our own hearts, and take heed of so horrible a sin, which would turn the excellentest parts and works into poyson or corruption: And remember how heinous a thing it is, for a man to be laying proud designs, when he is turning to the dust, and going to appear before his Judge? yea, to set up the monuments of his Pride over his rotten flesh and bones: And to shew that he dyeth in so great a sin without repentance, by endeavouring that as much as may be of it may survive, when he is dead and gone! If such wicked ends, do sometime offer to intrude into necessary excellent works, an honest heart must abhor them and cast them out, and beg forgiveness; and not for that forbear his work, nor refuse the comfort of his more sincere desires and intents: But such good works do sink the hypocrite into Hell, that are principally done as a service to Pride, to leave a name on earth behind him.

1Sign 28.
2Anaxagoras (in •aert. p. 8•.) Cum vidiste• Mauso• sepulchrum: Monumentum, inquit, pretiosum & lapidibus ornatum, divitiarum imago.Ana•agoras (in •aert. p. 8•.) Cum vidiste• Mauso• sepulchrum: Monumentum, inquit, pretiosum & lapidibus ornatum, divitiarum imago.