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
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
widow as some of the Ancients note upon the place 3. His Arithmetick failed him for whereas he thought he had a lease of his life and sure estate in these goods for many years it so fell out The Wicked make garments and the Godly put them on little knows the wicked for whom he builds and gathers that he was disappointed of his hope and dispossessed of his hold in a very few hours God said unto him Thoufool this night thy soul shall be required of thee or do they require thy soul and then whose shall all those things be which thou hast provided Some descant upon the words thus This night shall they require thy soul i.e. the Devils with whom they say this covetous wretch had driven the bargain before and there lacked nothing but the delivery and doubtless all of his stamp do lay their souls to pawn and mortgage Others observe and that truly that where good men die willingly singing their Nunc dimittis with good old Simeon worldly wretches must be made yield their due as bad debtors must be forced to payment But I note this only by the way Then saith God Whose shall these things be King David observed long ago Psal 39.6 that man oftentimes disquieteth himself in vain heaping up riches and not knowing who shall gather them And Solomon saith that a stanger sometimes eateh up and enjoyeth all a mans labour Eccles 6.2 King Saul could never endure David yet he was the man that succeeded him in his Kingdom Haman could never brook Mordecai the Jew yet he was his heir As the Partridge sitteth on eggs and hatcheth them not or as the ordinary Translation and the Margin of the new gathereth young which she hath not brought forth and which will for sake her again when they perceive she is not their Dam so he that getteth riches and not by right Jer. 17.11 Nemo unquam hostis tam periculosus quam in improbos prosperitas sua Aug. Epist 39. shall leave them in the midst of his days and at his end shall be a fool Such a proud fool was a Cardinal here in England in the time of King Henry the sixth so rich he was that he thought nothing could prevail against him and when he lay on his death bed and perceived he must die he murmured exceedingly and said if the Realm of England would save my life I am able to get it with policy or to buy it with my riches Fie said he will not death be hired will money do nothing Little reason there is if men rightly consider it why they should be proud of riches Periculosior prosperitas animo quam adversitas corpori August in Psal 41. Poor Lazarus was carried into rich Abrahams bosom to note that Heaven will hold both rich and poor neither riches nor poverty simply do exclude men thence when as our Saviour tells us That a rich man shall hardly enter into the Kingdom of Heaven and That it is easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of God Mat. 19.23 24. that is one that hath riches in admiration whose heart is wedded and glewed to it and so he expounds himself Mark 10.24 How hard is it for them that trust in riches to enter into the Kingdom of God! This speech therefore must not be simply considered of all rich men for Abraham Job David and Solomon and many other holy men were very rich But when Christ saith It is easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of God 1. Some say That in Jerusalem there was a certain little Gate called Foramen acus through which a Camel could not go with a burthen upon his back but must first be unloaded and creep upon his knees Semblably if rich men will enter in at the strait Gate of Heaven they must empty their hearts and mindes of pride and the love of riches and be ready and willing to leave them at Gods pleasure by his appointment and direction Mat. 5.3 and also be humble and poor in Spirit 2. Others take the speech to be an Hyperbolical Amplification How hard is it for them that have many riches c. as is usual in Scripture to set out a great number by an Hyperbole As many as the sand on the Sea shore or the Stars of Heaven or the Birds or Beasts or Fishes c. And surely rich worldlings are not unfitly compared to Camels whose riches are more for burden then for use Quibus divitiae sunt potius oneri quà m usui Hieronymus capit Camelum pro animante cui subscribit Erasmus Alcani intendeno un canape da ancora ma non ne banno per ancora adutta alcuna autorità Ital. as a Camel carrieth a burden but not for himself yea oftentimes carrieth gold all day and at night is turned into the stable with a galled back a pair of dirty heels and an empty belly So a greedy worlding that hath toiled all his life time and made gold his confidence at the hour of death is turned into Hell with an heavy heated soul and a guilty conscience having even got Hell for his hire to provide for such as will never thank him and who will not bestow any of it by way of Restitution to redeem him out of Hell or if there were a Purgatory as the Papists say they will say he hath answered for getting it and they will not part with any but keep it 3. A third sort there be who understand not a Camel but a Cable rope which good Authors avouch to be signified by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza Calvin Chemnitius Stella and these follow Theophilact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 funis nauticus crassus cui anchoram alligabant à similitudine Cameli animant is tortuosi Caelius lib. 4. cap. 18. who saith That howsoever a whole Cable cannot possibly be got through the eye of a needle unless it be as big as the ring of an anchor which is not usual yet if it be unwound and unravelled in tenuia filamenta into the several small links and threds it may be done though with much difficulty and so an impossibility is not pretended Vulgarius vult hoc loco significari rudentem nauticum apud Suidam eo reperitur significatu Item non impossibilitas praetenditur sed raritas rei demonstratur Hieron but only the rarity of it is demonstrated saith Hierom. Therefore seeing riches have been such stumbling-blocks and snares to many souls we have little cause to be proud of them but they that have them ought to pray that they may be sanctified to them and that they may have the right use of them Luke 16.9 And to pray with Agur Give me neither poverty nor riches c. lest I be full and deny thee and say Who
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
avorum Qui virtute suis adjicit ipse decus who saith of him That he was not more famous by the Nobility of his Parents then ignominious by his notorious vices Let the French King and Queen saith one be thy Parents if there be no vertue in thy mind I will regard thee no more then if thou hadst an Husbandman to thy Father and a poor Countrey-woman for thy Mother But if Nobility of blood be joyned with grace and true humility it is a thing much to be esteemed The Jews boasted themselves they had Abraham to their Father Luke 3.8 It is more credit for a man to be countenanced by his own vertues Verè nobilis ille non quem sua villa sed virtus nobilitat melius domum Domino quam Dominum dome honestari then the vertues of his Progenitors It is better to be the beginning then the end of a mans house The best Nobility is built by vertue God chuseth not as man doth by outward appearance he chuseth Saul out of Benjamin the least of the Tribes and his Fathers family the least in that Tribe by his own confession to be King over Israel 1 Sam. 9.21 So in the choice of David 1 Sam. 16.7 Not Eliab nor Amminadab nor Shammah nor any of the rest chosen but little David that kept his Fathers sheep Thus Christ chose Fishers to be his Disciples Mat. 4.18.21 and Shepherds to be the Heraulds of his Nativity Luke 2.8 The foolishness of God is wiser then men Of whom he maketh choice especially the Apostle tells us 1 Cor. 1.26 That not many wise not many mighty after the flesh not many Noble are called Brag not of the clarity of thy blood for God made all mankinde of one blood Acts 17.26 and if any mans blood be more purethen others it is not Nobility but soundness of body causeth it Malo Pater tibi sit Thersites dummodo tu sis Aeacidae similis Vulcaniaque arma capessas Quam te Thersitae similem producat Achilles Boast not of thy antiquity for every mans Original was one and the same there was but one common Parent of mankinde one Spring and Fountain of all men Beast not of the antiquity of thy Family for how many Noble Families have there been of whom there is no remembrance at this day and in our days we have seen the overthrow of Noble and Royal families Every thing which springeth up in time dyeth with time Boast not of thy Birth for thy Nobleness cometh not by thy birth but by thy life Let us not then so much desire to be great as to be good nor to fet our Pedigrees from ancient houses as to carry our selves worthy such Ancestors else their goodness cannot so much credit us as our badness will discredit them Sir Philip Sidney We may say of all these outward things as an honourable Gentleman was wont to say of the Arms of his house left him by his Ancestors Vix ea nostra voco We can scarce call them ours alluding to a saying of a Poet Et genus proavos quae non fecimus ipsi c. In a word if we be good we shall be great for if they are greatest in blood These two are infinitely and joyntly in God viz. Greatness and Goodness who is both optimus maximus who can derive themselves from the highest persons and greatest Peers then surely incomparably greater be they which can derive themselves from him which hath no Peer and so may all the faithful without check of pride or presumption for Christ himself acknowledgeth them as his kinsfolk Matth. 12.50 saying Whosoever let him be never so mean in other respects shall do the will of my Father which is in heaven the same is my Brother and Sister To be the Sons of Nobles is nothing to the Sons of God to be born of Princes is but baseness in comparison of this to be born of God Moab is but a washpot Edom but a wiper of shoes Dr. Sutton Saints are Gods excellent ones on earth Psal 16.3 and Mother And here it may not be unfit to bring in these Verses Why doth Earths Gentry count themselves so good Giving Coat Arms for all the world to gaze on Christs Blood alone makes Gentlemen of blood His shameful death doth give the fairest blazon then he is ancient'st and of best behaviour Whose Arms and Ancestors and from his Saviour CHAP. 10. Of Pride of Diet. IT is said of the Rich man Luke 16. that he was not onely clothed in purple but also he fared deliciously every day As he painted his back with gorgeous and gaudy apparel so he pampered his belly with delicate and dainty fare Great feastings are not without great sin men thereby become unfit for the service of God it makes men dull to hear the word Venter non habet aures Pinguis venter dormit libenter readier to sleep then learn any good and that not now and then but every day He might have fared well feasted sometime as appeareth Psal 104.15 where God gives not only bread but wine and oyl also But here was his pride in making dainty bread his daily bread and keeping his Christmass as they say all the year long he was altogether given to security and sensuality being as Crassus in his purse so Cassius in his pots like those greedy Epicures described Isa 56.12 He that prides himself with his delicious meats and dainty fare is an an absolute Idolater His God is his belly Phil. 3.19 The Temple of this false God saith Tertullian is in the lungs his Cook is his Priest his Table or Dresser his Altar his Meat his Sacrifice and unto this his God Bell he offereth whatever Sea or Land will afford him it is a wonder to see how he hath his Officers in every place for him war is waged against the Ayr and Clouds and Birds are disnestled from the Kingdom which nature hath allowed them for him the face of the earth is turned into a shambles for him Seas are sounded Depths are plummeted Shipwracking storms and direful tempests are ferried over all this hurly-burly is made for a stomach four fingers broad for which a little bread and water would suffice in necessity and in superfluity the whole world is too little to satisfie Adam had been better without his Apple Esau his red pottage and Belshazzar his feast for his thousand lords Dan 5.1 1 Cor. 10.31 Such a one was that rich fool Luke 12. who pulled down his barns and would build them up greater and never made any conscience of doing good with all his goods but onely to play the Epicure and live the life of a beast in idleness riotousness and sensuality Soul take thine ease eat drink and be merry We should remember that we live not to eat like those Creatures Horace speaks of that eat consumere naturam to consume nature but that we may live
not temporal and carnal as these are which shall utterly cease in the Kingdom of glory for then shall Christ have put down all rule and authority and power 1 Cor. 15.34 Object But it may be said that these outward priviledges and earthly prerogatives of King over his Subjects Master over his servants Father over his children have a place here in the Kingdom of grace and that Christianity doth not overthrow civil policy Resp That a man must be confidered two waies both in regard of his outward or inward man 1. In regard of his outward man as he is a member of the civil society whether family Church or Commonwealth there be differences of persons as Masters Servants Magistrates Subjects bond-men free-men poor rich as the Apostle tells us Colos 3.18 20. 22. 2. But if a man be considered in respect of his spiritual estate as he is a member of the invisible or Catholick Church Rom. 14.17 Eph. 4.4 Gal. 3.28 under spiritual government consisting in righteousness peace and joy in the Holy Ghost there is no distinction or difference Rom. 12.5 The Popish opinion therefore which teacheth Christi nomen induere non per Christi viam pergere quid aliud est quam praevaricatio divini nominis Cyprian eth that there be some outward callings and actions that may commend us to God wherein we may glory is here justly condemned as to lead a single life to keep many set fasting days and pray much to vow voluntary poverty to perform regular obedience to profess a monastical life or monkery to be buried in a Friars Cowl to abstain from such and such meats c. whereas Paul tells us that outward priviledges will not serve our turns Virginity and single life an external preheminence among men no internal righteousness before God it 's among those things unde faciamus benè sed non undè fiamus boni August 236. Serm. de temp V. Abbot cont Bishop nor meat commend us to God 1 Cor. 8.8 Therefore it is a great vanity for men to think highly of themselves for outward priviledges nor may we glory in them Nay the King himself may not be lifted up above his brethren Deut. 17.20 Pauls example is excellent to this purpose who neither esteemed the things before his conversion as his education and breeding being a Jew a Citizen of Rome a Pharisee a great Doctor and Rabbin brought up at the feet of Gamaliel of the Tribe of Benjamin c. or after his conversion Epist ad regem as being an Apostle wrapt up into the third heaven hearing unspeakable words not possible for a man to utter And if any man had cause to glory in these things Paul had 2 Cor. 12.4 5 6. But saith he I forbear lest any man should think of me above what he seeth me to be or that he heareth of me and of the esteem that he had of all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may see Phil. 3.8 9. he accounts them all to be but loss and dung for the excellency of the knowledge of Jesus Christ for whom he suffered the loss of all things CHAP. 14. Of internal Pride and first of Pride of the heart THe heart is the principal seat of Pride As the heart is in the midst of the body to convay life to all parts and as the Sun is in the midst of the Firmament to convay his light heat and influences to all inferiour and sublunary bodies So Pride gets into the midst of the heart to corrupt all thence we read in Scripture of Pride of the heart Prov. 16. and of the proud in heart This pride of heart is demonstrated When the heart is carried out after great and high things The Lord chargeth this on the Prince of Tyrus thine heart is lifted up Ezek. 28.2 and thou hast said I am a God I sit in the seat of God in the midst of the seas yet thou art a man and not God though thou set thy heart as the heart of God By the heart we understand here the thoughts designs projects and high imaginations of the heart which carried out his heart after high and great things Therefore God is said to scatter the proud in the imaginations of their hearts Luk. 1.51 David cleareth himself in this Lord mine heart is not haughty Ps 131.1 nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me Pride when it getteth into the heart Javah signifies to have high thoughts and to mind high things maketh a man highly conceited of himself lifting him up above the common condition of mortals causing him to think he is a petty God and to set his heart as the heart of God 1. Hence it is that men lay aside the study and the knowledge of practical truths that tend most to edification and would most advantage them and busie themselves about the knowledge of things too high for them and which if they do know they are not the nearer to the power of godliness Let no man beguile you of your reward saith Paul to the Colossians in a voluntary humility and worshipping of Angels Col. 2.18 intruding into those things which he hath not seen vainly puft up by his fleshly mind they did but argue then for Angels as Papists do for Mediators they must have Angels middle persons between God and men and then come to discourse of the Hierarchy of Angels there may be much of pride under a seeming shew of humility some there are that seem humble without that are proud enough within as Alexander said of Antipater when one told him Antipater est intus purpura Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Antipater jetted it not in purple as other of his Lieutenants did true said Alexander but Antipater is all purple within meaning that he was as proud in heart as those that made so great an outward shew so the Apostle here speaks of a voluntary humility or as the marginal note is which I best approve of a voluntary in humility that they must not come to God immediately but must have an Angel to make way for them as a poor supplicant cometh not immediately to his Prince but hath some Courtier to make way for him Thus they pleaded for Angels as the Papists plead for Saints to be Mediatores ad Mediatorem to be Mediators for them to the Mediator but all this was but real pride The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an intruder upon others rights intruding on things which they have not seen intruding upon Gods right to whom it belonged to appoint his worship but these voluntaries in humility invade upon God or intrude on things which they have not seen When men shall look upon doctrines that tend to the practice of godliness as low things and they must have higher things this cometh from pride of heart If any man consent not to wholesome
voluntas cognitae dei voluntati libens acquiescat Beza in Matthew 26. 26.39 that it was not a correction but an explication of his former Petition and a Declaration with what condition he should ask it nor doth it signifie a repugnancy of wills which could not have wanted sin but a diversity which per se is not vitious no not in men if so be the will of man doth willingly assent to and rest in the known Will of God The meaning then briefly may be this Father if it may stand with thy good pleasure Christ was willing to die voluntate rationali though not naturali for our redemption to be obedient to his Father Lumb sent lib. 3. distin 17. and mans redemption may otherwise be wrought let this bitter potion of my passion pass by me but rather then disobey thy decree and not do what I came for I yeeld to any thing submitting my self to thee and my will to thine This confutes the Monothelites a Sect of Hereticks of old that thought and taught Christ to have but one pure Will as Calvin noteth but properly it condemneth such as desire the fulfilling of their own perverse crooked and corrupt wills whatsoever became of the Will of God but if Christ in whom reason never lost his regiment Perdidit vitam ne perderet obedientiam Bern. nor was ever either non resident or non regent yet submitted himself and his Will to his Fathers Will what ever it cost him for as Bernard saith he lost his life that he might not lose his obedience then what arrogancy and Pride were it in us to desire our wills simply to be done no all our prayers petitions deprecations and supplications must be with condition and submission to the Will of God Oramus non ut deus quod vult faciat sed ut nos quod vult faciamus Cyprian when we pray that petition Thy Will be done we pray not that God may do what he Will but that we may do what he willeth saith Cyprian CHAP. 16. Of Pride in the affections PRide in the affections is discovered by a kind of a sinful and fantastical affectation to be like unto God there is a likeness to God in holiness in grace in humility this is commendable and this is the Image of God wherein man was created but Pride is a sinful affecting to be like unto God There are two things wherein a proud person doth affect to be like unto God 1. It is Gods prerogative royal that whatever excellency he hath he hath them in and of himself he is not beholden to any creature It is written of one Timotheus an Athenian that after he had proudly said in a great assembly Haec ego feci non fortuna he never after prospered in any thing Deut. 8.14 15 16 17 18. and the whole glory of all that he hath belongeth to him Now a proud man doth assume to himself the glory of all the excellency that he hath Therefore God gives a caveat to his people Beware when thy herds and flocks multiply and thy silver and thy gold is multiplied c. that then thy heart be not lifted up and thou forget the Lord thy God which brought thee forth out of the land of Egypt from the house of bondage c. Beware lest thou say in thy heart My power and the might of my hand hath gotten me all this wealth But thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth c. and Deut. 9. saith he when thou shalt pass over Jordan and possess Nations greater and mightier than thy self Cities great and fenced up to heaven ver 4. speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying Deut. 9.1 4. For my righteousness the Lord hath brought me in to possess this land but for the wickedness of these Nations the Lord doth drive them out before thee Perhaps in word the proud man may make some kind of acknowledgement of God as the proud Pharisee Lord I thank thee I am not as other men are nor even as this Publican yet he assumeth all the glory to himself though in word he seem to honour God Parisiensis Parisiensis saith that a proud man is both an idolater and sets up himself as his own idol and so robs God of his glory The proud man makes himself his own Alpha thanks himself for all makes himself his own Omega seeks himself in all begins and ends at himself Humble Paul cries out In me that is Rom. 7. in my flesh there dwells no good thing and when he speaks of his own labours he saith 1 Cor. 15.10 Rhem. annot in Heb. 5. by the Grace of God I am that I am The Papists here are to be taxed who as the Rhemists do confess affirm Gods election to be because of faith or good works foreseen in us But this is contrary to Scripture and reason for that which is the effect cannot be the cause but good works and faith be the fruits of election as Austin speaks thus on Eph. 1.4 He chose us not because we were holy but that we might be holy he chose none being worthy Elegit nos non quia sancti eramus sed ut sancti essemus Neminem elegit dignum sed eligendo effecit dignum Aug. cont Julian Pelag lib. 5. cap. 3. but by chusing made him worthy you have not chosen me but I have chosen you saith Christ to his Disciples whereas if God should elect for faith and good works foreseen men should first chuse God by believing in him and doing such good works as were acceptable to him It was the errour of the Elders of the Jews when they came to Christ in the behalf of the Centurion to plead his worthiness to him why he should heal his servant Here was their Pride to think that by outward service of God men might merit his favour He loveth our Nation say they and hath built us a Synagogue Luk. 7.2 3 4. wherein they resemble our Papists and divers orders of Monks and Friars who will not stick to promise men heaven if they will be but bountiful Benefactors to their Fraternities and Monasteries Cells and Cloysters But however he could challenge nothing for himself Omnes peregrini ritus externae religiones Senatus consulto damnatae erant Tertul. in apologet cont gentes nor they for him at Gods hand for these his good deeds yet he was a worthy man and a good Christian as appeareth by his love to Religion and care to build a place for the people to assemble themselves to Gods worship No difficulty detaineth him from doing his duty It s like enough that this fact being complained of might procure him Tiberius the Emperours displeasure and cost him the loss of his office for all forreign and strange Religions were hated and might not be admitted
Calvin Figuratively Israel was so called for his righteousness Junius Therefore God takes it the more ill that he should offend in this manner that should have been upright he was fat and covered with fatness Some expound it gross or fat in sin but the word will not bear that interpretation but noteth fatness in the best sense as Pagnin observeth the fat of the land Gen 45.18 Pareus in Genes i. e. the riches of the land saith he Wherefore rich men are called fat ones Calvin In Isa 10.16 He kicked a comparison from an unruly horse too well fed like unruly beasts the fatter they were the more unruly therefore have they forgotten me saith God Hos 13.6 When the heart is lifted up with the creature it forgets the Creatour When Jesurun did eat the increase of the fields and suckt hony out of the rock and oil out of the flinty rock butter of kine and milk of sheep with fat of lambs and rams of the breed of Bashan and goats with the fat of kidnies of wheat c. then Jesurun waxed fat and kicked thou art waxed fat thou art grown thick thou art covered with fatness then he forsook God which made him and lightly esteemed the rock of his salvation Deut. 32.15 5. Pride makes a man slight all the judgements of God to kick against the rod and grow mad against his medicine as Austin speaks Of such the Lord complaineth Jerem. 5.3 O Lord thou hast smitten them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to return When King Jehoram was brought into a great strait the Prophet Elisha labours to convince him of those sins which had brought him into it 2 Reg. 3.13 Get thee to the Prophets of thy Father and to the Prophets of thy Mother thereby intimating to him that the wickedness of his Fathers house had brought him into these extremities but Jehoram puts that off and would not be convinced that they were any other then the accidents of war Nay said he for God hath called these three Kings together to deliver them into the hand of Moab Pride is such a sin that it remaineth after sore judgements of God executed upon the sons of pride Pride hardeneth the heart and then nothing can work upon it Thus Daniel tells King Belshazzar O thou King the most high God gave Nebuchadnezzar thy Father a Kingdom and Majesty and glory and honour c. but when his heart was lifted up and his mind hardened in pride he was deposed from his Kingly throne and they took his glory from him and he was driven from the sons of men Dan. 5 18 22. and his heart was made like the beasts c. and thou his son O Belshazzar hast not humbled thy self though thou knewest all this Therefore saith the Lord This is true humility to be able to rejoyce that Gods glory may be set forth in our shame as that noble learned Earle wrote to his friend Joh. Pic. Com. Mirand Epist ad Francis Pic. Isa 9.9 10. All the people shall know even Ephraim and the inhabitants of Samaria that say in the pride and stoutness of heart The bricks are fallen down but we will build with hewen stones the sycomores are cut down but we will change them into cedars God had humbled and pulled down those that were great but they had a great deal of Grandeur they would raise their hearts to a higher pitch of pride than those that were thrown down before them Calvin in Isa 9.9 It is not the sin of one Nation alone nor of one time alone saith Calvin upon that place With how many stroaks hath God afflicted England for these many years past and yet more pride then ever CHAP. 25. Of the greatness of this sin of Pride SECT 1. 1. THe greatness of this sin may be made manifest in respect of its original the height of the place from whence it descended it was born in heaven Superbia in caelo nata est sed velut immemor qua via inde cecidit 〈◊〉 luc postea redire non potuit Hugo in the breasts of those Angels that kept not their first estate therefore Hierome saith that it is Natione caelestis by nation heavenly How art thou fallen from heaven O Lucifer son of the morning For thou hast said in thy heart I will ascend into heaven Isa 14.12 13 14 15. I will exalt my throne above the stars of God c. I will ascend above the heights of the clouds I will be like the most High Pride labouring to ascend into heaven the Lord throws it down Therefore saith he thou shalt be brought down to hell c. 2. It is an epidemical evil it appeareth in all sorts of men and women whatsoever many are prophane and proud of their prophaness they glory in their shame as the Apostle speaks as it is said of Ephraim Hos 7.10 Isa 3.9 the pride of Israel testifieth to his face and they do not return to the Lord their God The 〈…〉 countenance doth witness against them Quidampro carnalibus quidam pro spiritualibus superbiunt est una superbia sub diverso colore Bernar. 1 Tim. 3.2 3 4. and they declare their sin as Sodom they hide it not the shew of their countenance did declare that they did glory in their shame men think it a piece of bravery that they are sermon-proof and can stand out against all the threatnings of the word and among professors of religion and those that have a forme of goodness Paul saith that in the latter daies there should be such as should be self-lovers covetous proud boasters blasphemers despisers of those that are good Women as well as men are given to pride pride being cast out of heaven and wandring upon earth a woman took her in and there she hath dwelt ever since The shop of pride is the womans wardrope traitours heady high minded c. O Lord are not thine eyes upon the truth thou hast stricken them but they have not grieved c. therefore said I surely these are poor these are foolish for they know not the way of the Lord nor the judgement of their God Jer. 5.4 5. I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God but these have altogether broken the yoke and burst the bonds saith the Prophet Aretius complaineth why Gospel-government could not be carried on among the Helvetian Churches because the great men would not come under the yoke Isa 3.16 and the common people loved to live at liberty hence it was that there was so little good done among them Pride you see is an universal general sin that hath corrupted all estates and from which none are free Pride being seated in the heart cannot
grieveth if any one be equal with him or compared unto him and from hence ariseth envy Because the women in their dances said Saul had slain his thousands 1 Sam. 18.7 8 9. and David his ten thousands Saul was very wroth and the saying displeased him and he said They have ascribed unto David ten thousands Fools and beggers are never envied and to me but thousands and what can he have more but the Kingdom And Saul eyed David from that day forward that is he cast an envious eye upon him This temper seemed to be in Christs own Disciples Luk. 9 49. Invidus non est idoneus auditor Aristot His ears are not fit to his head Adams for John cometh to Christ and saith Master we saw one casting out devils in thy name and we forbad him because he followed not thee with us now this was but an unreasonable reason of their prohibition and it is a fault as well as a fashion of all Professions to advance themselves and to keep others under Austin saith that Pride envies all superiours because it cannot be equal to them envies his inferiours because it fears it should be equal to it and equals because they are equal to it There cannot be a greater vexation to an envious man than to see another do well by him therefore Seneca wisheth that such persons had eyes and ears in all places that they might even pine themselves away by repining at other mens well-fare and Diogenes advised one to become good to be revenged of a proud man that was his enemy Envious persons would have all men cut to their scantling and every bodies foot of the just length of their last these are not unlike Procrustes or Gobryas Invidia hominum vanorum asseclaest Plut. Mor. 1. Luk. 7.38 39. Quicquid laudabile est invidiae materiam praebet that cut every body to the just length of his bed When Mary Magdalen as it is conceived had washt the feet of Christ with her tears and wiped them with the hairs of her head and kissed his feet and anointed his feet with pretious ointment Simon the Pharisee in whose house he then was envied at it saying This man if he were a Prophet would have known who and what manner of woman this is that toucheth him for she is a sinner hereby he sheweth his pride and hypocrisie in thinking better of himself and worser of others then there was just cause thinking and speaking ill of her that was better then himself If he had looked well upon himself he needed not have sought out in this woman what he might have envied he might have seen enough at home quod lugeret what he might have lamented as Bernard speaks T is the humour of all envious proud persons to deal with sins as it befel Moses's rod Ex. 4.3 4. being hurled from him it was a Serpent but taken to him a rod again so these men make their own sins small and others great therefore Christ reproveth him for it Simon saith he I entred into thine house thou gavest me no water for my feet which was but an ordinary custome in entertainment and of good use in those hot countries to refrigerate and cool them after their travel That it was usual Gen. 1â— 4 appeareth by Abrahams entertaining the three Angels whom he thought to be men Let a little water I pray you be brought and wash your feet Gen. 19.2 and rest your selves under this tree the same Lot affordeth to the two Angels that come to his City Gen. 24.32 the same Laban doth to Abrahams servant and those that were with him thus an old man of Gibeah doth also to the Levite and his Concubine travelling from Bethlehem Judah to mount Ephraim Jud. 19.21 This ordinary favour thou hast not afforded me even to wash my feet with ordinary water but she hath washed them with most sweet water drawn from the fountain of her heart and through the passages of her eyes sorrow for her sins Suetonius saith that Tiberius caused his son Germanicus to be slain lest he should succeed and prove better then himself and the two eldest sons of Germanicus to be famished because he thought they were by the people too much honoured being as it were the bucket to fetch out the same and wiped them with the hairs of her head a towel not artificially made by her but naturally growing from her Thou gavest me no kiss at all but she since my coming in hath given me many for she hath kissed my very feet mine head and best part thou anointedst not with oyl but she hath anointed my feet with ointment therefore seeing thou hast neither shewed piety nor pity in washing and refreshing me nor love and charity in kissing and embracing me nor mirth and joy in annointing me I may well conclude that however thou speakest fair to me yet I am never a whit wellcome to thee and that this woman whom thou enviest whatsoever thou thinkest of her is much better then thy self When Eldad and Medad prophecyed in the camp of Israel Num. 11.28 29. Joshua envied at it and said My Lord Moses forbid them but Moses was of another spirit Enviest thou for my sake saith he would God that all the Lords people were Prophets and that the Lord would put his Spirit upon every one of them So Paul so Christ be preached quomodocunque Phil. 1.10 he rejoyced though some preacht him out of envy and said he would joy Obj. Doth not Christ envy salvation and the means thereof to the Scribes and Pharisees when he thanks his Father for hiding the mysteries thereof from them Matth 11.25 Ans No but because they refused and so for their contempt are thus deservedly punisht he thanks his Father for mingling mercy and justice together viz. justice upon the proud and shewing mercy to the humble and John Baptist saith of Christ He must encrease but I must decrease which some conceitedly say was signified by Johns being born on Midsummerday when the year was at highest and the day longest and now shortning and Christ born when the sun was at the lowest and the daies at the shortest and lengthning John Baptist labours to credit Christ among his Disciples though with the loss of his own reputation saying that Christ must encrease and he must decrease and while he laboureth to credit Christ before a few Christ credits him before a great multitude therefore he said to the multitude concerning John What went you out to see A Prophet yea I say unto you and more then a Prophet for if it were a credit for Achilles as Alexander the great sometime said of him to have Homer the trumpeter of his praises then what an honour was it for John Baptist to be commended by Christ himself Now as for envious persons one wittily saith Lest God might seem to wrong them in sending them to heaven where there are degrees of glory as
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
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
likewise Philo the Jew reporteth of one Flaccus that having used all kind of cruelty to the poor Jews and being afterwards banisht by Caligula in his exile he thought every man that he saw to intend some harme to him therefore if he saw any come toward him softly he thought he had some plot against him if he came hastily then he thought he came with a commission to dispatch him if any spake him fair he thought they flattered him and meant to deceive him if any spake roughly to him he thought they scorned and contemned him these and such like be the conceits of guilty consciences who still suppose even bushes and trees to be men and men to be devils sent to torment them It is reported of Constantine that good Emperour that he was a man of an humble and tender spirit for being troubled with the leprosie and desiring much to be cured of it if it were possible Male semper aegrotare quam tali remedio convalescere King on Jonah and being told by his Physitians that he could not but by having his body bathed in the warm blood of infants he returned this answer beseeming his profession I had rather alwaies to be sick then to recover my health by such a remedy I have read likewise of Augustus Caesar who being on a time invited to a supper by one Pollio a noble Orator of Rome who had a servant that brake a curious chrystal cup for which fact Pollio condemned him to be thrown into a fish-pond to feed his Lampreys which Caesar understanding dashed the decree Of all Nations the Spaniards are reported to be the most cruel out of their pride calling themselves the sons of God that the poor Indians may the more reverence them Hist novi orbis and controuled him that made it saying that the life of a man was more to be regarded then all the cups of chrystal and fish-ponds in the world And such was a certain Empress who coming to her husband and finding him condemning of men as he plaid at Chess entreated him either to give over his game or give no sentence for the men he passed sentence upon were not like those that he plaid with So Eusebius saith of Constantine that being necessarily enforced to fight with Infidels yet he took the best order that he could Euseb lib. 2. cap. 13. Cambyses the second King of Persia finding Sysannes for mony to have corrupted justice he caused him to be flayed and his skin to cover the Tribunal and set his son Ottanes in his place and bad him Patris exuvias intueri juste judicare a notable example of justice on a cruel oppressour Chronic. Carion lib. 2. p. 214. that there might be but little blood shed and therefore he propounded rewards to such as could take them alive The Anabaptists in Germany were of another spirit for had they once forged a device in their fantastical brains they would execute it though it cost many lawful Magistrates their lives for it and what might be their ground Some revelation and suggestion from the spirit but what spirit surely not the spirit of truth but some lying spirit such as possessed and inspired Ahabs false Prophets Great is the pride and insolency of some Masters towards their servants not considering that they also have a Master in heaven to whom they must be accomptable Some gather from that parable put forth by our Saviour Luke 17.7 8. Which of you having a servant ploughing or feeding of cattel will say unto him by and by when he is come from the field Go and sit down to meat and will not rather say unto him Make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterward thou shalt eat and drink doth he thank that servant because he did the things that were commanded him I trow not Some I say gather from thence that Masters may usurp and insult over their servants and think that therefore they may make them work hard all the day and wait upon them at night in needless and unnecessary attendance But God in his law provideth against oppressing of servants he provideth rest for oxen and asses much more for men and women Hos 6.6 Aut manu capti in bello aut are empti vel à morte redempti and tells us by his Prophet that he will in some cases dispence with his own service and have mercy rather then sacrifice and besides these servants here spoken of were not such as we now have but were either such as were taken in war or bought with money or redeemed from death and therefore owed more service to their Masters then ours do and yet even they must not be wronged for doubtless though it were a corrupt custome yet it was very unlawful to make servants slaves and to impose more upon them then they were able to endure cruelty being an abomination and crying sin before the Lord. CHAP. 26. Of the Prognosticks of Pride SECT I. MAny are the mischiefs and dangers that Pride threatens to the souls of men therefore I think it not amiss to set before you some of the sad issues of this soul murdering Hydra 1. It threatens the decay of gifts The reason of man is blasted by pride man in the pride of his heart affected to be like unto God Festus slandered Paul that much learning had made him mad so it might have done if Paul had been as proud of his learning as Festus was of his honour and he became below a man even like the brute beasts that perish Proud persons are usually such as run mad when Nebuchadnezzar was pufft up with pride Inquinat egregios adjuncta superbia mores he lost the use of his reason and was driven out from men and turned a grazing with the oxen Parts and gifts are blasted when a man grows proud of them when man grows proud of his gifts he forgets the giver and returneth the glory of them to himself Mr. Hieron in Psal 51. No vessel so safe to preserve the gifts of God in as a box of sobriety lined with humility saith a judicious Divine of ours God will take away his Ornaments if like little children we begin to look and point where we be gay Si tibi gratia si sapientia formaque detur Sola superbia destruit omnia si comitetur and here you may see the matter whereon pride worketh it is contrary to all other vices for whereas they are conversant about evil things pride is still upon the abuse of good things for one man is proud of his wit another of his memory another of his learning and knowledge c. all which are good things in themselves and might be well used but by pride are so abused and spoiled as they serve to little or no purpose nay were a man endued with never so many moral vertues viz. if he were as wise as Solomon
the Peacock spreads his circled train turning to the one side and to the other he struts it bravely but at last as it were reflecting on his hoarse and hideous voice and casting his eyes on his black feet he goes sneaking away and le ts fall his fair fan of feathers so when we are apt to be pufft up with pride by reason of any thing we have and enjoy or of any thing we have done or suffered let us consider the infinite temptations and weaknesses Quomodo superbiat qui secum semper sentinam portat Hieron and sinful imperfections that continually attend upon and accompany even our best actions and we shall find matter enough to empty us of our high and windy conceits Bees flying in the aire do ballast their wings with little stones lest the wind blow them away so when we are apt to be blown away with the wind of pride let our minds be ballasted with the thoughts of our sins CHAP. 28. The second Direction Direct 2. LOok up to God and thou wilt see enough in him to pull down thy pride Gods greatness Gods holiness Gods goodness 1. Consider the greatness of God and the superiority of God above man and the power that he hath over man Ps 95.3 6. the Lord is a great God and a great King above all gods therefore let us worship and bow down and kneel before the Lord our Maker saith the Psalmist If man could do according to his will and God would do according to his power Gen. 6.6 7 who could stand I will destroy man from the face of the earth saith the Lord The Original word is as Pareus hath it Pareus in loc I will steep him as a man steeps a piece of earth in water till it turn to dirt for man is but clay and forgets his Maker and his matter none but God can reduce man to his first principles and original matter whereof he was made there is no dust so high but this great God is able to give it a steeping God is alwaies provided of a rod for his children and of an ax and sword for his enemies though he doth not alwaies smite yet he is ever ready Psal 7.13 he hath prepared instruments of death his bow is bent and his arrows are upon the string therefore when thou walkest in the ruffe of thy pride God can stretch out his Almighty arm and let fly a deadly arrow that may wound thy soul for ever Therefore when thou beginnest at any time to be pufft up think who thou art and who God is when thou thinkest thou art something look upon the greatness of the most high God and then thou wilt see thou art just nothing 2. Consider the holiness of God and then look upon thine own sinfulness and vileness and thou wilt see little cause to be proud Bishop Hooper said at the stake Lord thou art heaven I am hell Thou art Justice I am sin was Luther also wont to say Gods holiness will shew us our sinful spots and defilements When the Prophet saw a glorious vision of the Lord Isa 6.3 5. and heard the Seraphims proclaim the thrice holy name of God he cries out immediately Wo is me for I am undone because I am a man of unclean lips How shall I that am altogether unclean stand before this holy Lord God The pride of man must needs fall down before the holiness of God 3. Consider the goodness of God and that will abate our pride When David sent Messengers to Abigail 1 Sam. 25.41 to assure her he would be her husband this maketh Abigail low in our own eyes Let me saith she be a servant to wash the feet of the servants of my Lord shall David honour me to make me his wife who am scarce worthy to be one of his servants So the consideration of Gods great goodness to man is a special means to humble him before the Lord. What am I O Lord that thou shouldst set thy heart upon me Create me after thine Image Redeem me by the blood of thy Son provide Heaven and Glory for me the consideration of such favours will make him have low thoughts of himself and not quarrel with God when God bestows great mercies upon others This was Jonahs fault God had delivered him and his companions in the ship from the fury of two merciless elements viz. the air and waters both which seemed to have conspired their destruction but are restrained by the over-ruling power of God the Lord apprehends Jonah arrests him and safely delivereth him into his prison yet he is so far from being crushed or torn in pieces by the devouring jaws of that cruel monster as he 's not once touched by his teeth and he is safely kept there forth-coming amidst many dangers in that dark dungeon viz. First from being choked by the noisome vapours of the fishes entrals Secondly from being digested concocted and turned to his nourishment by the continual boiling heat of his stomack and lastly he is not cast out into the sea to shift for himself and sink or swim as we say but he is safely landed and set on shore and not only is he delivered but a whole City consisting of millions of people by his Sermon brought to repentance delivered from some strange vengeance which otherwise had seized upon them Jon. 4.1 but Jonah was very much displeased at it and falls to expostulating the business with God himself and though God dealeth with him Socratice and spurs him a question saying Dost thou well to be angry to which question he 's not able to make any reasonable answer yet Jonahs heart swells against God for sparing Niniveh Pride self-love and ambition and standing too much upon his reputation made him thus to do and rather then he would be discredited and thought a false Prophet he would have Niniveh destroyed Eccl. 41.17 and all the people thereof perish the son of Syrach tells us it s a foul shame to tell a lie before a Prince and men of authority as he thought he had done but he should have done well to have staid among them and rejoyced with them that God had been pleased to bestow such a blessing upon his preaching and his gratious pardon upon the place CHAP. 29. The third Direction Direct 3. LEt one Christian labour to exercise love towards another Thou shalt love thy neighbour as thy self Austin saith Voluit deus unicum heminem in principio formare à quo omnes procederent ut tanquam fratres omnes inter se invicem amarent Aug. Si fratres sumus in quantum homines quanto magis in quantum Christiani August Sanctior est copula cordium quam corporum Lumb senten lib. 3. distinct 29. God would form one man in the beginning from whom all men should proceed that all might mutually love one another as brethren the son of Syrach urgeth this very argument saying every beast loveth his
him to have taken upon him the form of a King considering what an estate he left for it it had been an uneven exchange but he doth much more of Lord of all he becomes a servant to all as he came into the world without pomp so he carrieth himself in the world without pride The whole life of Christ was nothing but a service to others therefore he saith to his Disciples when some of them affected a preheminence above the rest Mat 20.28 Whosoever will be chief among you let him be your servant even as the son of man came not to be ministred unto but to minister c. None sent for Christ but he came unto them none had any need of him but he attended them he visited the sick toucht unclean leapers and served his Disciples even to the washing of their feet Joh. 13.5 yea such was his humility that he washeth the feet of him that betraied him he was a great servant to us he did our work and suffered our punishment Upon the consideration of this great example of humility Guericus a holy man cries out Vicisti Domine vicisti superbiam means Thou hast overcome O Lord thou hast overcome my Pride this example hath mastered me I deliver my self up into thy hands never to receive liberty or exaltation but in the condition of thy humblest servant 2. His humility appeared further in making choice of an humble society and company of attendants what were his Disciples but a company of poor fishermen he makes no choice of great Kings or wise Senators or eloquent Orators to blazen his glory or to be the trumpeters of his fame but poor fishermen men of a mean calling and of low esteem in the world the men that he conversed with were poor Publicans and the inferior sort of people preaching much oftner in the Synagogues of little villages then in the Temple of Jerusalem and it was one part of the answer that he willed John Baptists Disciples return to their Master Luk. 7.22 that the poor had the Gospel preached unto them 3. His poverty also shews his great humility though he were the Lord of glory and the King of heaven yet he laid aside his glory though he were rich yet he became poor 2 Cor. 8.9 when he was come to his own finding as it were and had a family to look unto viz. his twelve Apostles he had not an house to put his head into The Foxes saith he Luk. 9.58 have holes and the birds of the air have nests but the son of man hath not where to lay his head Luke 8.3 he lived much upon the benevolence of many which ministred unto him of their substance he had not an horse of his own to ride upon and therefore we read that in his travels he either went on foot or was very meanly mounted viz. upon an Ass and that but borrowed Matth. 21. according to the Prophecy Zech. 9.9 nay he had not at all times money to pay scot and lot Therefore Peter must go fish for money before they can pay their tribute nor hath he a house of his own to eat the Passeover in with his Disciples Marke 12. nor money in his own purse to provide it at his own cost Mat. 17.27 Paupertatem assumpsit divitias nòn amisit sed tantum abscondit Intus dives erat for is tantum pauper latens Deus in divitiis patens homo in paupertate simul in uno Deus Homo dives pauper Gorran but must borrow and be beholden to others nor a Tombe of his own to be buried in but is fain to be laid in Josephs of Arimathea Matth. 27. Now he became thus poor to sanctifie poverty to us and make it the more tolerable by his bearing of it When Souldiers see their Captains partake with them in their labours and travels and to suffer hunger and cold and thirst alike with them it works much upon them and is a strong argument to perswade them to patience and humility I have read of Alexander the great that in his travels he came to such huge mountains of snow as none of his company durst adventure over which when he saw he alighted from his horse and went over the tops of them which his company espying some for love and some for shame all followed him What encouragement then may it be to Christians in poverty to see Christ their Captain so exceeding poor that was Lord of all the riches of the world may not every poor Christian say to himself as he to his Disciples Joh. 15.20 The servant is not above his Master The old Heathen Philosophers could comfort themselves to think that nature was contented with very little and it was not much that they wanted and shall not Christians comfort themselves to think that all treasures are hid and laid up for them in Christ their Head the Popes unholy holiness that stiles himself the servant of Gods servants advanceth himself above all his Lieutenants But seeing Christ his Master as he saith was so poor it is strange he cometh to be so rich and seeing Christs Kingdom was not of this world as himself confesseth I wonder whence Peter had such a large Patrimony to leave to his successours Besides such was the humility of Christ that he rejected honour when it was offered him John 6.15 hiding himself when he was sought to be made a King he that saith My Kingdom is not of this world refuseth the offer of an earthly Kingdom 4. His moderation in all his gestures and carriage shews his great humility Though Christ were a Prince yet when he was born he was lapt in homely clouts and lest this might be imputed to the poverty of his Parents during his minority when he was a man he wore a seamless coat yea in his time it was thought that it was the prerogative only of great personages in Princes Courts to wear soft raiment Likewise we may truly say that he was a mourner all his daies for though he had facultatem ridendi as every man hath yet we never read that he laught but he wept often and that not for himself in him there was no cause of tears he wept for the hardness of the peoples hearts Non propter destructionem domorum sed perditionem animarum Marke 3.5 and wept over Jerusalem Luke 19.41 not so much for the destruction of their houses as the perdition of their souls Shall Jesus weep for us and shall not we weep for our selves and for our children and for the dishonours done to so pitiful a Saviour His humility likewise was discovered by the words that he spake the people wondring at the gratious words that came out of his mouth his words were but few he ever spake very sparingly and all his words were without ostentation or affectation and in his answers he was very concise and full to the purpose in all kinds as appeareth by his
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