is the Lord c. Prov. 30.9 Let every one labour then to be rich in God in Wisdom in Faith in Godliness in good Works The godly poor God chuseth to enrich with Heavenly riches not a Senator for he would have said My Dignity is chosen August de verb. domini Serm. 59. if a rich man my Wealth is chosen if an Orator my Eloquence is chosen if a Philosopher my Wisdom is chosen saith Augustine This is durable riches and riches that can never be taken away To him that hath God nothing can be wanting unless he himself be wanting to God saith Cyprian Habenti Deum nil potest deesse nisi desit ipse Deo quia Dei sunt omnia Cyprian Orat. Domin because all things are Gods CHAP. 9. Of Pride of Honour SECT 1. Of Affectation of high Titles and a Name in the World HErein the pride of the Pharisees appeared who affected the name Rabbi i. e. Mat. 23 8. to be counted wise and understanding When Sarah cast out the bond-woman and her son Christo non vieta che non si renda il suo honore a i magistrati e a i maestri ma condauna l'ambitione Ital. Annot. Sir Rich. Barckley de Summo bono the posterity of Hagar were content at first with the name of Hagarens but afterwards in the pride of their hearts considering that Hagar was but a bond-woman they would not be called Hagarens from Hagar but Saracens from Sarah the free-woman and principal wife True vertue is contented with one title or with none at all for it self is a sufficient title Alexander the great being pufft up with pride for his great victories could not bare the greatness of his fortune with that vertue he woon them That vain Woman Cleopatra would be called Regina Reginarum But being more desirous of honour then able to receive it he commanded himself to be called the Son of Jupiter and to be honoured as a God and while he went about to encrease the glory of his acts he defaced them with such vain titles for he received more mocks of the wiser sort then adoration of his flatterers When he sent to the Cities of Greece to have his new title of Godhead to be confirmed by publique authority Sapor the Persian wrote to Constantius and called himself King of Kings and Brother to the Stars the Sun and the Moon c. the matter being in consultation one steps up and said Well seeing Alexander would needs have it so let us make him a God Great and detestable is the pride of the Pope of Rome who will be called the most holy Father yea Holiness it self What is this but to lift up himself above Christ Christ indeed is absolutely called the Holy One but the Pope calleth himself the Most Holy One and that absolutely Thus he proudly exalts himself above Christ which is proper to Antichrist The like may be noted from the title of Christs Priesthood Hebr. 4.14 15. where he is called an High-Priest and a Great High-Priest but the Pope arrogateth to himself an higher title Pontifex Maximus the greatest High-Priest wherein again he lifts up himself above Christ shewing that he is not his Vicar but the Successor of the Arch-Priest of the Pagans whom the Romans called Arch-flamens And Gregory sometime Bishop of Rome said Whosoever calleth himself Pareus in Apocal. Their glory is great that got the name of Great as Alexander the great Pompey the great Charls the great but they get more glory who obtain the name Optimus i. e. the best Trajan wrote his title upon a wall which Constantinus seeing called Herbam parietariam or desireth to be called the Universal Bishop is in this his ambition a fore-runner of Antichrist in that he proudly preferreth himself above the rest And the Pope afterwards becoming Bishop of the chief Seat and not contented with that title a while after he made himself greatest or chief Priest which Dignity till then was proper to the Roman Emperours for after Augustus all the Roman Princes who governed the Roman affairs under the name of Emperours as Onuphrius writeth either took on them the chief Pontificacy or else suffered themselves to be called Pontifices Maximi as Constantinus Constantius Valentinianus Valens and Gratianus who although they detested the function of chief Priesthood being addicted to the Christians nevertheless they despised not nor rejected the title thereof Gratian the Emperour being the first as Zosimus tells us who forbad by Proclamation that the Title of Pontifex Maximus should be given to him Now these Augustal Titles being rejected by the Emperours because of the impiety thereof the Pope assumed them to himself making himself the greatest Priest and soon after Oecumenical Catholick and Universal Bishop being stiled Prince of Priests and Head of Churches But what will it profit men to have swelling titles and to have their names known upon earth if their names are not registred and upon record in Heaven What can it benefit a man to be famous and talked on upon earth and be commended in City Court and Countrey and to have his name in many Books If this be not attended and accompanied with a sanctified heart it s but matter of pride and vanity To this Section let me adde that the affectation of vain-glory and getting themselves a name hath been found in men of a base condition and some will endanger their lives to get themselves a name not fearing to run into present death to win same to themselves after this life Such was the humility of Pertinax the Emperour that he forbad his name to be written in the Imperial possessions because they were not proper to the Emperour but to the Romans by some notorious fact not respecting the wickedness thereof Pausanias being ambitious of a name slew Philip King of Macedon the most famous man in his time I have read likewise of another that set the Temple of Diana on fire which for the sumptuousness of its building and curiosity of Workmanship was one of the wonders of the world And being askt why he did it he answered for no other end but to get him a name and that he might be talkt of when he was dead And Livy tells us of a Roman who was so desirous of glory and fame that he attempted to burn down the Treasure-house at Rome and being apprehended and put to torment and examined he confessed that he had no other end in it but that writers might make mention of him in their Chronicles SECT 2. Of affecting High Places THe Pharisees loved the uppermost seats in the Synagogues Luke 11.43 and greetings in the Marker-place Christ doth not say You sate in the upper-most seats and therefore denounceth a woe against them for of necessity some body must sit in the chiefest seats but this was their sin The poor Prodigal desireth to be made but as one of his fathers hired servants
cruelty and rigorous extremity making him to carry his own Cross as long as he is able to stand under it John 19.17 Being come to the place of his execution they hang him between two Thieves and notorious malefactours as if he had been a Master of mis-rule and ring-leader in routs and riots Matth. 27.38 Luke 23.33 Thus our Lord Jesus humbled himself and became obedient unto death even the death of the Cross as the Apostle speaks Phil. 2.8 9. Such was his humility that though he were the God of Angels yet by his sufferings he was made lower then the Angels Heb. 2.9 Nor do his enemies content themselves to put him to a most painful and shameful death but also they add affliction to him in the manner of it 1. By mocking him at his arraignment and mocking him on the Cross contrary to all humanity and civility to mock a man in misery 2. Being in the midst of his agony and extremity of pain and crying out of thirst John 19.28 they mingle him such a potion as would rather encrease then asswage his thirst Matth. 27.34 which some think would entoxicate a man and make him lose the use of his reason But great was his humility and patience to endure such contradiction of sinners against himself Heb. 12.3 3. They put a Crown of thornes upon his head drove nails into his hands and feet and thrust a spear into his side But as one saith The pain of his body was but the body of his pain D. Plaiser the sorrow of his soul was the soul of his sorrow when he cryed out My God My God why hast thou forsaken me Hae non voces desperantis aut diffidentis Deum enim vocat suum sed cum tristissima tentatione luctantis Bucan Com. loc But all this while we must know he despaired not for these were not the words of a man despairing or distrusting for he calleth God his God We must not think that the Godhead had wholly separated and withdrawn it self from the manhood but it was quaedam derelictio ubi nulla fuit in tanta necessitate virtutis exhibitio nulla Majestatis ostentio Bernard A certain desertion where there was no exhibition of strength no shew of Majesty in so great a necessity Now as this shews his great humility so also his abundant love towards us for all this was for us he had no sin and therefore could not have been toucht with the punishments of sin as were all those miseries that he underwent This Paul saith for the general that he that knew no sin was made sin for us 2 Cor. 5.21 and in particular he being rich became poor for our sakes that we through his poverty might be made rich 2 Cor. 8.9 His humility was to procure our glory he became weak Isa 53.4 5. Humility is so hard a lesson to get into the heart that Christ was fain to come down from heaven in his own person to teach it Adams that we might become strong he was bound in swadling bands to loose the bands of our sins he is clad in clouts and mean rags to deck us with the rich robes of his righteousness he was born among beasts to advance us to the society of Angels he was born under the tyranny of Augustus to deliver us from the tyranny of Satan he came down from heaven to earth to lift us up from earth to heaven he would be taxed and have his name taken on earth that we might be free Citizens Quel medesimo affetto sia in vol che fu ancora in Christo Jesu Ital. and have our names written in heaven In a word he became the son of man that we might become the sons of God Gal. 4.4 5. He suffered death to redeem us to life Rom. 4.25 Therefore let us learn of him to be meek and humble Let the same mind be in us that was in Christ Jesus let the consideration of the great humility of Jesus dismount us from all high thoughts of our selves Phil. 2.5 The heart of man is a proud piece of flesh men stand upon their terms and think scorn to abase themselves to do good to others But did we think seriously of the great abasement of Christ our pride would down Shall Christ our Prince and Master humble himself and shall we exalt our selves what intolerable impudence is it that where the King of glory made himself of no reputation there a silly worm should swell with pride Shall God be abased and shall man be proud certainly that mans heart is harder then a rock whom this high example cannot move to humility CHAP. 34. An exhortation to humility The conclusion of the whole work LET every one now look into his own heart and see what pride is there and when we have found it out let us labour to humble our selves for it as good Hezekiah did of whom we read 2 Chron. 32.25 that his heart was lifted up and ver 26. it is added Notwithstanding Hezekiah humbled himself for the pride of his heart Let Magistrates Ministers and all true Christians exceedingly humble themselves for the pride of their hearts and let every faithful soul weep in secret places for the great pride of this Nation lest after all our glorious shews the Lord lay us aside as vessels wherein is no pleasure oh take heed of being lifted up with pride when God is staining the pride of all glory and marring the pride of England as he threatned to mar the pride of Judah and the great pride of Jerusalem Jer. 13.9 'T is dangerous for a Mariner to have his top-sails up in a violent storm oh pull down your top-sails Psal 78.5 lift not up your horn on high lest God pull you down and you be sunk without recovery The Lord humble us that he may exalt us in due time You may be too high but can never be too humble But this is not enough there must be humility as well as humiliation a man may be humbled and yet not be an humble man Gods judgements humbled Pharaoh several times but his heart was not humble it remained as hard as ever So Ahab was humbled he rent his clothes and put sackcloth upon his flesh and fasted and lay in sackcloth and went softly his very pace was altered so that God himself takes notice of it for saith he to the Prophet 1 Reg. 21.29 Seest thou how Ahab humbleth himself before me yet all this while Ahab was not humble for in the next Chapter you read that he will go up to Ramoth-Gilead to battel let God say what he will to the contrary Poverty and misery may break a proud mans stomack but not his heart he may be as stubborn against God as ever inwardly proud though outwardly humbled There is an humility likewise that is not good a counterfeit humility when a man is only externally and complementally humble his speeches his gestures his carriage are
persons who should have the highest place in heaven where shall be no pride ambition nor emulation yet he saith it was a greater fault for them only to seek and strive to be great on earth scarce ever thinking of heaven from this root it was that the Corinthians ran into Schisms and parties one was for Paul another for Apollos a third for Cephas a fourth is above all Ordinances and Ministers he is for Christ himself 1 Cor. 4.6 Concord on earth is Gods musick in heaven Now saith the Apostle These things brethren In have transferred in a figure to my self and to Apollo for your sakes that ye might learn in us not to think of men above that which is written that no one of you be puffed up for one against another they were pufft up like bladders full of wind while these divisions were among them 6. From this root of pride it is that men do blaspheme the truths of God that are cleerly laid down in the Word The Pope blasphemously arrogateth to himself one of Gods peculiar prerogatives for so saith the wisdom of God Prov. 4. By me Kings raign which he usurpeth Ecce nos constituti sumus super gentes regna Bulla Pii Quinti pontific these three sins are joyned together Boasters Proud Blasphemers 2 Tim. 3.2 and ver 5. having a form of godliness but denying the power of it this is to be referred to all that went before men shall be lovers of their own selves having a form of godliness covetous having a form of godliness boasters proud blasphemers having a form of godliness c. the two first make way for the last when men are boasters ascribing that to themselves which they have not and conceit that they are of higher parts and gifts then they are then they are proud and shew their pride when they appear in their own eyes and in the eyes of others bigger then they are the opinion of others more holy and more judicious then themselves they regard not that at last they come to be blasphemers When men will believe no more then what they see reason for at last they come to blaspheme those truths that they first owned hence arise all those gross blasphemies that are among us The Socinians deny the Trinity reason cannot comprehend this mystery therefore they set their wits a work to deflour Scripture and the union of the divine and humane natures in the person of the Son of God because it is cross to reason therefore they blaspheme this truth Christ saith Believe me that I am in the Father and the Father in me now they will not believe it because they cannot comprehend it and then God leaves them to their own reason and the pride of their own hearts to blaspheme those high and sacred truths which they should embrace 7. Superbus ac saevus dominus qui serviisse patrem suum parum meminit Plin. Pride is the root of cruelty towards others and this may be seen commonly in those that have risen from a mean to an high estate in the world that they have soon forgotten the rock from whence they were hewen and have proved very proud and supercilious as Pliny saith of Largius the Lacedemonian that he was a haughty and cruel Master and one that forgat his father to have been a servant We have a Proverb Set a begger on horseback and he will ride a gallop to set a man of low degree in high place 't is like strong drink to a weak head Asperius nihil est humili cum surgit in altum it will make him giddy well did Agur reckon this among the things which disquiet the earth which the earth could not bear a servant when he reigneth and an hand-maid heire to her mistress Prov. 30.22 23. A proud and cruel wretch was one Messala a Proconsul of Asia under Augustus the Emperour Seneca lib. 2 de iracap 5. of whom Seneca saith that having beheaded three hundred men in one day he strutted among their dead corpses applauding himself and crying out O rem regiam O royal and Kingly deed Seneca likewise reporteth of Cneius Piso a proud Theodorus Tutor to Tiberius foretold the cruel disposition of his scholar calling him often Clay soaked in blood Suetonius mad-brain'd and hasty General of the Roman army that having made a law that if two men went from his camp together and returned single he that came without his fellow should be slain presupposing and presuming that he had slain his fellow it fell out that two of his souldiers went out in a dark night one upon some occasion being parted from the other they could not find one another again whereupon he commanded him that was returned without his fellow to be slain and gave order to his Centurion to see the execution which which they are going about Seneca lib. de ira c. 16 the other cometh and sheweth himself safe whereupon the Centurion staid the execution and carried him to Piso to plead his innocency and beg his pardon which he would by no means grant but caused them all three to be executed Periere tres ob unius innocentiam et tria crimina fecit quia nullam invenit Sen. de ira the first because he was condemned and he would not revoke or reverse his sentence the second because he gave occasion that his fellow was condemned and the Centurion for not executing his Generals commands which gave occasion to Seneca to say upon that cruel act Three perished for the innocency of one and three crimes he committed because he found not any Sueton in vit Calig Caligula boasted how many men he had condemned and seen executed while the Empress his wife fetcht a nap in an afternoon he commended in his own nature nothing more or almost so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use his own word unremoveable rigour he it was that wisht the people of Rome had but one neck that he might cut them off at one blow But the judgements of God have often surprized proud and cruel Tyrants Procopius tells us of one Theodorick sometime King of the Gothes that in his pride having villanously slain two Noble Romans Symmachus Boetius Procopius lib. 1 de bello Gothico that bloody deed was still boiling in his heart and the thoughts of it would give him no rest nor suffer him to be quiet and one time having a fishes head set upon his table among other dishes he presently conceiteth it to be the head of one of them the eyes his eyes the teeth his teeth Theodoret tells us that a certain Christian Captain was so bold with Valens the Emperour as to tell him that he was unfortunate in his wars because of his pride and cruelty and some notorious abuses offered to Gods Messengers and Ministers Theodoret Eccles hist lib. 4. and so falling into a fit of frenzy he died destracted of his wits So
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
Christ and offered to God when they have knowledge and years of discretion by good education for this God took special order in his Law telling his people that his laws must not only be in their own heads to know them Deut. 6.7 but in their mouths to talk of them and learn them to their children And questionless the common dissoluteness and disobedience of children when they be grown up proceeds from the carelesness of Parents when they were young they offered them not to Christ nor put them to his school but trained them up in wantonness pride and vanity which is the bane of youth And thus some have brought their children to beggery others to the Gallows and more have brought them to spiritual and eternal death CHAP. 13. Of Pride of outward priviledges EVil men are very apt to pride themselves in their outward priviledges The Jews boasted they were Abrahams seed according to the flesh though they cared not to follow Abrahams faith they boast also that they have the Temple of the Lord Jerem. 7.4 Deus habitat in medio nostrs apud nos babet domicilium Haec prima hypocritarum munitio Calv. in Jerem. 7. and they cry the Temple of the Lord as if they should have said God dwelleth in the midst of us he hath his habitation with us This is the first fortress of hypocrites saith Calvin They gloried that they were a vine of Gods own planting that God had known and chosen them out of all the families of the earth to be his peculiar people and had entred into covenant with them There is nothing more common with proud and wicked men saith Salvian then to defend themselves by the name of Catholick when in life they are more prophane than Goths and Vandals Salvian de provid dei lib. 7. Vanum sine corpore nomen Hoc nomine ecclesia sola Romana gloriatur Coster in Enchirid de notis Eccles a vain name without a body yet this is the argument of Costerus the Jesuite in this name the Roman Church alone doth glory But what doth this priviledge of a religious name profit them that call themselves Catholicks and the same may be said of the Catholick faith and profession Little reason have men to be proud of outward priviledges for the Apostle tells us that in Christ Jesus neither Circumcision availeth any thing Gal. 6.15 nor uncircumcision but a new creature nothing is acceptable to God nor available to salvation Chrysostome saith of the Jews that divinis penè obruti erant beneficiis and under these two he Synecdochically comprehendeth all outward priviledges prerogatives dignities and precedences whatsoever under circumcision comprising the dignities of the Jews Rom. 3.1 2. Rom. 9.4 5. under uncircumcision the Gentiles with all their wit wealth strength laws policy or whatever is of esteem among men and glorious in the eyes of the world all which he accounts as nothing in respect of regeneration Luk. 16.15 1. Therefore first wealth strength nobility wisdom are nothing and not to be gloryed in 1 Cor. 1.26 27 28. You see your calling brethren not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and the weak things of the world to confound the mighty c. and things that are not to confound the things that are that no flesh should glory in his presence 2. Outward callings are nothing as to be Emperours Kings Priests Prophets Apostles 3. Or outward actions of hearing fasting almes-giving prayer It is a mark of a wicked cast-away to rest in these things of one who buildeth the house not upon the Rock Qui domū aedificat non in petra sed in arena August in Ps 103. but upon the Sand saith Austin It is the note of such as shall be refused when the great King shall make distinction between the sheep and Goats 4. Kindred and alliance avail not for if the blessed Virgin had not as well conceived Christ in her heart by faith Beatior Maria percipiendo fidem Christi quà m concipiendo carnem Christi Christum faelicius gestavit corde quam corpore mente quam ventre August as in her womb according to the flesh she had not been saved Luke 11.27 28. For when a certain woman said unto Christ Blessed is the womb that bare thee and the paps that gave thee suck he said yea rather blessed are they that hear the word of God and keep it It seemeth to have been an usual thing among the Jews to commend Parents by their children and to commend children by pronouncing their Parents blessed in them So it is recorded of Rabbi Jochanan Ben Zachary that commending one of his scholars he brake out into this speech Blessed is she that bare thee And in prophane Authors this and the like speeches are usual Ashre sevvaled techa Beataquae te genuit Tremel in loc Faelices tales quae te genuere Parentes Thus Solomon tells us that a wise son maketh a glad father but a foolish son is heaviness to his mother Prov. 10.1 yea as good children be comforts to their Parents privately so they be credits to them publickly as the Psalmist saith he that hath good children need not be ashamed to meet his enemy in the gate and that this is an especial outward blessing Quisquè nascitur ex Adamo nascitur damnatus de damnato Aug. in Psal 132. our Saviour denyeth not for in his answer he doth not cross and contradict the speech as false but only correct it shewing that though it were a good thing in the kind to have good children yet it was a better thing to be good our selves and howsoever his blessed mother were a vessel of grace on earth and be now a glorious Saint in heaven yet herein consisted not the height of her happiness in that she bare him in her body but rather in this that she believed on him in her heart And if Christs kinsmen had not been his brethren as well by spiritual adoption and regeneration as by carnal propagation Mark 3.30 31 32 33 34. and generation they should not have had inheritance in the kingdom of God 5. Nay the outward Elements are nothing without the inward grace 1. For Baptism it is not the washing the face or body nor the washing away the filth of the flesh that is acceptable to God but the stipulation of a good conscience that maketh request to God 1 Pet. 3.21 2. For the Sacrament of the Lords Supper he that doth not as well receive panem dominum 1 Cor. 11.27 29. as panem domini the bread that is the Lord as the bread of the Lord is an unworthy receiver and so is guilty of his body and blood and the reason why these outward priviledges are nothing available with God is because the things that God regardeth are spiritual and eternal
Marlorat deus humiles misericordiae suae oratores amat fastidiosos justitiae praesumptores odit God loveth the humble that sue to him for his mercy but hateth the proud presumer on his righteousness Luther in Psalm 5. as Luther saith 2 As it is odious to God so also among men there are none more hated and envied then proud persons Chrysost Orat. 65. Omnis ferè vitiosus diligit sibi similem Solus superbus elatū odit Innocentius 2 Reg. 14.8 9 10. as Chrysostome speaks men are apt to pitty the drunkards and to envy the proud and as one well observeth 't is a peculiar curse of God upon this sin of Pride whereas one drunkard loveth another and one swearer loveth another c. yet one proud man hateth another they that would have all the honour and preheminence themselves do swell with pride against the pride of others Read the story of Amazias King of Judah to this purpose who having slain the Edomites with a great slaughter Superbia ab omnibus contemnitur quia superbus omnis est injustus plus sibitribuens quam sibi debetur per consequens aliis etiam derogat quod aliis debebatur Keckerm System Ethic. lib. 2. sent to Jehoash King of Israel saying Come let us look one another in the face i. e. let us fight with each other as we say when two Armies meet to fight they face one another but the King of Israel writes back to him in Parables deriding of his pride with as great a pride saying The Thistle that was in Lebanon sent to the Cedar that was in Lebanon saying Give thy daughter to my son to wife and there passed by a wild beast that was in Lebanon and trod down the Thistle Thou hast smitten Edom and thy heart hath lifted thee up glory of this and tarry at home for why shouldst thou medle to thy hurt that thou shouldst fall even thou and Judah with thee Thus he wrote that Amaziah might understand his pride The King of Israel took it in as much scorn to be challenged by the King of Judah as the Cedar might think it an indignity to match his daughter with the Thistle when Diogenes saw Plato delight in meat and curious beds he got up upon them with his dirty feet and said Calco Platonis fastum I tread upon Plato's pride but Plato replied sed majori fastu but with a greater pride and Plato observing Diogenes walking with a thred-bare cloak full of holes he said he could see his pride through the holes of his cloak 2. It is a sin that God resisteth God resisteth the proud Jam. 4.6 he sets himself in battel aray against the proud it is not said in the whole Bible that God resisteth any sinner but the proud God may be said to resist the proud 1. By scattering their devices and confounding their counsels thus he is said to scatter the proud in the imaginations of their heart Luke 1. Thus God dasht the devices of Achitophel against David and Haman against the Jews how did the Lord dash the devices of Nimrod and those proud Babel-builders upon the face of the earth that in the pride of their heart would have built a tower whose top should reach to heaven thereby to get them a name Genes 11. Thus the Lord scattered the devices of the proud Egyptians when they boasted in their great power and glory and vaunted when they pursued Israel I will overtake them I will divide the spoil my lust shall be satisfied upon them Ex. 18.11 But saith Jethro to Moses In the thing wherein they dealt proudly the Lord was above them 2. By taking from them the things whereof they are proud when the heart of man is too much set upon a childe or any other thing usually the Lord taketh it from us when the daughters of Zion were proud of their beauty and bravery Isa 3.16 17 18. the Lord threatens to smite the Crown of their head with a scab and discover their secret parts and take away their bravery And because idolatrous Israel did not know saith the Lord that I gave her corn and wine and oyl and multiplyed her silver and gold which they prepared for Baal therefore will I return and take away my corn in the time thereof and my wine in the season thereof c. Hos 2.8 9. 3. Romanorū est Parcere subjectis et debellare superbos By punishing them with sore judgements A wise heathen being demanded what God was doing in heaven answered that he did nothing but throw down the proud and set up the humble Herein the Lord declareth his Soveraignty God puts Job to that which was Gods peculiar work Deck thy self now with Majesty and excellency and aray thy self with glory and beauty Job 40.10 11 12. cast abroad the rage of thy wrath and behold every one that is proud and abase him look on every one that is proud and bring him low it is Gods peculiar work to bind all the sons of pride The day of the Lord of Hosts shall be on every one that is proud and lofty Isa 2.12 and upon every one that is lifted up and he shall be brought low Behold the day cometh that shall burn as an oven Malac. 4.1 and all the proud and all that do wickedly shall be stubble and the day that cometh shall burn them up saith the Lord of hosts that it shall leave them neither root nor branch This sin was that which threw the Angels out of heaven aspiring Vltor superbos sequitur à tergo deus Pride was so ponderous in the Angels that heaven could not hold it Midleton as some think to be equal unto God This sin was that which ejected our first Parents out of Paradise therefore the Lord shut up their way to the tree of life with flaming Cherubims When Pharaoh swells against the Lord Who is the Lord c. the Lord staineth the pride of his glory When Nebuchadnezzar proudly speaks walking in his stately Palace of Babel Dan. 4.30 Is not this great Babel that I have built by the might of my power and for the honour of my Majesty the same hour was he driven out from men to eat grass with the oxen and when his understanding and Kingdom are restored to him again he acknowledgeth that Gods works are truth and his waies judgement and those that walk in pride he is able to abase Dan. 4.35 Pride was one of the sins of Sodom Ezek. 16.49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot which procured its great overthrow when Sennacherib lifted up himself against the God of heaven he sent an Angel that slew in one night of his army 185000. and he himself was slain by his own sons and Herodotus saith that this was left upon his Tomb Whosoever thou art that seest me Quem dies vidit veniens superbum hunc dies vidit fugiens jacentem Sen. in Thyest learn
alwaies be discovered or discerned by the habit it may as well be found in a poor country cottage as in a sumptuous Princely Palace under a leathern jerkin as under a velvet jacket Diogenes said of pride It was a shepherd and the vulgar were the sheep which it carried from place to place even as it would And whereas other sins are committed at some time in some place by some person Non sit novitios accioche gonfiato di superbia not a novice lest he be pufft up with pride as a bladder pufft with wind Nuovamente piantato ne la fede ma ben instructo Ital. Annot. in 1 Tim. 3.6 this may be committed both at the Court in the City Town and Country in the Church Field and House and wheresoever a man be carrying his proud mind haughty heart and high spirit with him Item at all times by night or by day nay howsoever a man be employed whither he be solitary and alone by himself or whither in company with others one compareth pride unto death which spareth none high nor low pride hath more tricks and cunning to allure the hearts of men then other sins yea this is a sin to which Ministers as well as others are subject therefore the Apostle would not have a novice that is unmortified and unexperienced enter into the Ministery lest he be pufft up with pride and fall into the condemnation of the devil as the devil laboureth to infect all sorts of persons with the sin of pride so especially the Preachers of the Gospel as appeareth in that he raiseth a strife for precedency and superiority even among Christs own Disciples Luk. 9.46 and they that are acquainted with Church histories Superbia caelestes appetit mentes know right well that the precedencies of Bishops and their Seas and Seats hath been a point too much canvased in many Councels And this old Sophister and pestilent Polititian the Devil hath great reason to bestir himself to breed ambition and faction among such persons 1. Because they fall not alone but like blazing stars draw tails after them they draw many others after them Gualt in Luâ—â— Gualter expounds and applies the falling of the star into the bottomeless pit obscuring the sun and ingendring locusts to the pride and apostacy of the Roman Church and of the Pastors thereof Rev. 9. and doubtless pride in the Ministery will breed prophaness in the people 2. Because while they intend this they cannot attend their flocks nor give attendance to reading to exhortation and to doctrine as Paul adviseth Timothy 1 Tim. 4.13 nay while they seek themselves and their own things unmeasurably they cannot truly seek the things of our Lord Jesus Christ even as when the Shepherds follow other things their flocks must needs go to wrack So when Pastors altogether mind their own advancement on earth they are not so industrious as they should be to bring their people to heaven Pride is a King and all other vices are attendants upon it 3. Pride is the most stately and the most costly sin it sits like a Queen with a Crown upon its head Isa 28.1 It cometh like a King with a huge troop and train of attendants and as a King requireth more charges to maintain it than other sins therefore some persons will put themselves upon many inconveniences to maintain their pride One saith that pride hath gotten a coach drawn with four horses an ambitious desire of rule and dominion love of proper praise disobedience of all laws and governments and contempt of others the wheels of this coach are verbosity and boasting levity and arrogancy the coach-man is the spirit of pride the lovers of honour and worldly vanities are those that ride in the coach the horses are without bridles the wheels without any stay and those that are carried are giddy weak and inconstant full of motion and mutation 4. It is a sin hardly rooted out where once it is seated it plaies Rex and will not easily be dispossest Cum benè cunctaris cum cuncta subacta putaris Quae prius infestat vincenda superbia restat As great Princes do not easily suffer themselves to be dispossessed of those strong holds that they once set foot in it is much more easie to avoid other sins as drunkenness luxury theft murder and such gross sins Sub hoste quem occidit moritur qui de culpâ quam superat elevatur Gregor then the sin of pride and the devil thinks himself more sure of a man by pride than by any other sin for as an Archer if he shoot a dear or any other beast in the foot or leg or side is not sure of his game but if he strike him in the heart then he is his own so Satan by other sins doth but slightly wound the soul but by pride he gives it a deadly wound Pride is the first sin that declareth its life and vigour in a child and the last that dieth in a man we read that Abimilechs skull was broke by a piece of a milstone thrown down upon him by the hand of a woman Judg 9.54 the man being ready to die called out hastily to his armour-bearer saying Slay me that men say not of me A woman slew him Note saith Chrysostome on this place Chrysost in Judic He dies under the hands of the enemy which he had slain that is proud of the sin he hath overcome the man was dying but his pride would not die As it is the first enemy that assaults the soul so it is the last that quits the field other vices are mortified and subdued and forced to forsake the field before life forsakes our bodies but pride alone holds out to the last it is ultimus diaboli laqueus the last snare of the devil a stain hardly washt out and many times it grows out of the ashes of other sins when a man hath overcome all other sins Inter omnia peccata tu semper es prima tu semper es ultima nam omne peccatum te accedente committitur te recedente dimittitur Innocent de contemptu mundi lib. 2. cap. 31. yet then is he to buckle with this Giant of pride As death is the last enemy so pride is the last sin that shall be destroyed Among all sins saith Innocentius speaking to pride thou art the first and thou alwaies art the last and as the Israelites were delivered when the first-born of Egypt were slain so we might hope the sooner to be delivered from our other sins if once we could be free and rid of this which Mr. Dent calleth the Master-pock of the soul SECT 2. 5. PRide is found in every sin in every sin there is a spice of pride in every sin there is found some contempt of God and his law when we refuse to obey Gods commandments doth it not proceed from pride Nehem. 9.16 17. they and our fathers dealt proudly and hardned
like and every Christian should love another we see it verified in Wolves Lions Tigers c. and shall they agree and men disagree we may observe it that the very dogs that live together in an house will not ordinarily fight one with another but one for another and shall men agree worse then dogs in a family its nothing but pride that makes men swell thus one against another and we have not only the bond of nature but of grace to bind us to this duty This is the command of the Lord Jesus and the badge and livery whereby we may be known to the world to be the Disciples of him who is the most admirable pattern of humility and lowliness Divers reasons why we should love one another as our selves may be taken from the similitude of the members of the natural body where the Apostle tells us that as the body being but one 1 Cor. 12.12 hath many members so we being many are all members of the same mystical body of Christ 1. The more noble and honourable members despise not the less honourable and those that are appointed to more base offices as for instance the head though it self be covered and carried aloft doth not contemn the feet though they travel and trudge to carry the whole body about no more ought the rich in gifts parts or estate despise the poor Mal. 2.10 for they be their fellow members made of the same matter by the same Maker The rich Angels in heaven despise not the poor Saints on earth but are ready to perform the duties of love unto them as appeareth by their carrying the soul of the poor beggar into Abrahams bosom Luk. 16.22 and so ought it to be on earth as James speaketh Jac. 2.1 2. not having the faith of our Lord Jesus Christ with respect of persons 2. As the more noble contemn not the less noble no more do the less noble envy the more noble and so it should be among us for as the hands and the feet grudge not that themselves are used and employed as instruments to feed and defend the head and heart no more must subjects and servants and men of meaner condition envy their superiors and Masters the places that God hath allotted them but content themselves with their own and be faithful and painful in them as King David willed Ziba and his sons and servants to do for his Masters son Mephibosheth 2 Sam. 9.10 3. If one member fail in performance of some duty whereby another catcheth hurt the other doth not in a rage run upon it and hurt it again as for example if the foot chance to slip and so the head catch a knock it doth not presently perswade the hand to heat the foot or if the teeth bite the tongue this were to seek the ruine and destruction of the whole body no more ought we in our mad mood furiously to rush one upon another when we have been unawares hurt one by another 4. When one member is hurt the whole body feels it and fares the worse for it as for example a thorn in the foot grieveth the head yea the very heart so ought we to have a sympathy and fellow-feeling of the hurt of one another as Christ our head hath of us all as is evident by that speech he useth to Paul before his conversion saying Saul Saul why persecutest thou me Act. 9.4 signifying to us that the hurt that was done to his members on earth even reached him their head in heaven 5. What good parts soever any of the members be endued with they hoard not up nor reserve to themselves as Monopolies but impart and employ them for the good and benefit of the whole body and the meanest member thereof if a toe or a finger be but fore the eye looketh the head deviseth how to help it and if they be not able to do it themselves by their own skill then they seek out to others and the tongue will play the Orator and entreat yea rather then fail and not have it the hand will play the Almoner and reward thus should we be willing to afford our mutual help one to another and so we would if we were once perswaded of the necessity of this duty that we ought to love our neighbour as our self but pride and self-love do so blind the eyes of men that they will not learn this lesson 1 Gor. 13.4 Charity suffereth long and is kind charity envieth not charity vaunteth not it self is not puffed up saith the Apostle CHAP. 30. The fourth fifth and sixth Directions Direct 4. SUbmit thy self to the Word let it have its efficacy and operation upon thy soul pride cannot stand before the Word when it cometh in power upon the heart the Word is a hammer that breaks a heart of rock in pieces Christ compareth the Gospel or Kingdom of God to leaven Luk. 13.21 which a woman took and hid in three measures of meal till the whole was leavened The Word like leaven altereth the persons upon whom it worketh and makes them become like unto it this woman here may fignifie the wisdom of Gods Spirit working in and with faithful and painful dispensers of the mysteries of the Kingdom or their care and conscience pains and diligence the three measures or pecks of meal it seems was an ordinary leavening in an ordinary family Gen. 18. â— Sarah leavened so much to entertain the Angels some think by the three measures of meal are meant the three powers and faculties of mans soul all which the Word of God moderateth and tempereth Pliny saith that for five hundred eighty years together the custom at Rome was for women altogether to be employed about this business and that they had no men bakers viz. concupiscibilem irascibilem rationalem the concupiscible the irascible and the rational the concupiscible that it may not lust after things unlawful and vain as David praies Lord encline my heart to thy testimonies not to covetousness the irascible that it may not boil above measure and violently break forth beyond its bounds Tu domine argum atare ego mirabor tu disputa ego credam Aug. and also the rational casting down imaginations or proud reasonings and every high thing that exalts it self against the knowledge of God subduing the pride of reason to the obedience of faith 2 Cor. 10.5 Thus Austin Lord do thou dispute I will wonder do thou debate the matter I will believe and if thou wilt not willingly yeild to the Word it will overcome thee whether thou wilt or no we read of the Synagogue of the proud Libertines and others that disputed with Stephen Act. 6.9 10 that they were not able to resist the wisdom and the spirit by which he spake So the Apostle Paul though he had many enemies as the Priests of the Jews and the Philosophers of the Gentiles yet he made invia pervia where he could
Curtius reports of Alexander the great that espying an old souldier stiffe in following him in the cold winter himself arose and made him sit in his seat by the fire saying he would respect not their fortunes but ages being not unlike our general Assizes or high Court of Parliament In a word Christ teacheth us hereby that as there be degrees of sins on earth so there shall be divers degrees of punishments in hell here by judgement council and hell fire are meant eternal torments though in a lesser and greater measure and that the sorest punishments are provided for proud and disdainful persons Jesus spake a parable unto certaein men that trusted in themselves Superbire quasi super ire Isidor Etimolog and despised others He that idolizeth himself is apt to disdain at others men are apt to think meanly of others that are inferiour to themselves in birth gifts parts estate c. Whoso despiseth the poor despiseth his Maker Prov. 17.5 God made him an object of pity not of disdain 2. There is disdain in actions Great was the disdain of the Jews and Samaritans one towards another as may appear John 4.9 where a woman of Samaria refuseth to do a very small favour to our Saviour Christ eo nomine because he was a Jew Unde enim insultandi ferocia unde superciliosa austeritas nisi quod se quisquam efferendo alios fastuosè fastidiosè despicit absit arrogantia omnes mutuè modestissimi erimus Calvin for asking her but a little water to drink she denies it him and thinks she doth well in so doing for she tells him that the Jews and Samaritans meddle not or have nothing to do one with another such like are they that unjustly separate from our publick assemblies like those in the Prophet that say Stand by thy self come not neer to me for I am holier then thou Isa 65.5 Whence cometh that fierce insulting over others whence is that supercilious austerity whence is it that men so proudly and disdainfully despise others saith Calvin is it not by extolling themselves let arrogancy be far from us and we shall carry our selves modestly one towards another When Trajan was censured for making the imperial Majesty of too easie an access Why ought not I said he be such an Emperour to private men as I would have an Emperour be to me if I were a private person SECT 4. 4. PRide is the cause of covetousness whence came covetousness racking of rents biting usury c. but from pride in one kind or other it is like fire which never ceaseth climbing up so long as there is any thing above it till it hath spoiled all the proud man is said to enlarge his desires after the earth as hell and is as death and cannot be satisfied but gathereth unto him all Nations and heapeth unto him all people Habak 2.5 Object The Apostle saith that covetousness is the root of all evil 1 Tim. 6.10 how then can pride be the root of covetousness Answ That both the one and the other may be understood to be rightly spoken sigenera peccatorum singulorum non singula generum utraquelocutione includi intelligantur for there are some men Nonnulli sunt qui ex cupiditate fiunt superbi aliqui ex superbia fiunt cupidi Lumb sentent distinct 42. who from covetousness become proud and some from pride become covetous There is a man saith Austin who would not be a lover of mony unless by this he thought to be more excellent therefore he coveteth riches that he may excel here covetousness springs from pride and there is another who would not love to excel unless he thought by this to get greater riches Therefore it appeareth that covetousness sometimes springs from pride and sometimes pride from covetousness and therefore of each is it rightly said that it is the root of all evil 5. Pride is the cause of division and contention Prov. 13.10 Euseb Eccles hist cap. 10. Pride is the great incendiary of the world only by pride cometh contention saith Solomon Eusebius sheweth that when the Emperours began to favour the Christians then they began to fall out and disagree among themselves Plenty and prosperity do usually make men proud and pride engendereth strife and contention He that is of a proud heart stirreth up strife Prov. 28.25 Prov. 21.24 Proud and haughty scorner is his name who dealeth in proud wrath When the wind crosseth the stream the waters rage so a proud heart is apt to rage when any thing crosseth it When proud Haman saw Mordecai bowed not Esther 3.5 6. nor did him reverence then was Haman full of wrath and he thought scorn to lay hands on Mordecai alone for they had shewed him the people of Mordecai When Peter Martyr was dead Bullinger wrote to Zanchy to come to Tigure and succeed him he tells him it was their Churches chiefest care to have a quiet spirited man Hen. Bulling ad Zanch. inter Zanch. Epist lib. 2. Epist 6. wherefore Haman sought to destroy all the Jews that were in the Kingdom of Ahasuerus from this root it was that there arose a strife and reasoning among the Disciples of Christ who should be greatest of them Marke and Luke say the contention was only which of them should be the greatest or chiefest expressing no place but that must be supplied out of Matthew Matth. 18.1 who addeth that the question was Who should be greatest in the Kingdom of heaven Now these words by divers be diversly expounded Some understanding by Kingdom of heaven a glorious estate which the Disciples dreamed of and thought their Master should have here on earth after his resurrection where he should raign as King and they accompany him as Princes Dukes and great Lords and whereof they think that Zebedees wife spake puting up her petition in the behalf of her two sons James and John Mat. 20.21 that the one of them might sit at Christs right-hand and the other at his left-hand in his Kingdom and that they were of this mind seemeth to appear Act. 1.6 A quiet spirit is in the sight of God of great price 1 Pet. 3.4 where between the resurrection and ascension they ask their Master Whither at that time he would restore the Kingdom to Israel which is expounded of a temporal Kingdom of this opinion is Musculus Melancton Marlorate Calvin and others of our modern Divines And it is most certain that by Kingdom of heaven is meant sometime the state of grace in this life Rom. 14.17 Others understand it of the Kingdom of glory in the world to come as Chrysostome Chrysost homil in Math. who reproveth the people of his time because they came short of the defects and imperfections of the Disciples in whom he saith though it were a fault to contend and strive on earth Bees will not abide where Eccho's are nor will the Spirit of God dwell with contentious