The Reformed Pastor, Chapter 4 · Section 2
SECT. II.
AMong the many things that are yet ſadly out of order in the beſt, I ſhall touch upon theſe few particulars following.
1. One of our moſt hainous & palpable ſins is Pride: A ſin that hath too much intereſt in the beſt; but is more hateful & unexcuſable in us then in any men. Yet is it ſo prevalent in ſome of us, that it inditeth our diſcourſes for us, it chooſeth us our company, it formeth our countenances, it putteth the accents and emphaſis upon our words; when we reaſon, it is the determiner and exciter of our Cogitations? It fills ſome mens minds with aſpiring deſires and deſings: It poſſeſſeth them with envious and bitter thoughts againſt thoſe that ſtand in their light, or by any means do ecclipſe their glory, or hinder the progreſs of their idolized Reputation. O what a conſtant companion, what a tyranous commander, what a fly and ſubtile inſinuating enemy is this ſin of Pride! It goes with men to the Draper, the Mercer, the Taylor; it choſeth them their cloth, their trimming and their faſhion. It dreſſeth them in the morning, at leaſt the out ſide. Fewer Miniſters would ruſtle it out in the faſhion in hair and habit, if it were not for the command of this tyrannous vice. And I would that were all, or the worſt: But alas how frequently doth it go with us to our ſtudies, and there ſet with us and do our work? How oft doth it choſe our ſubject? and more often choſe our words and ornaments. God biddeth us be as plain as we can, for the informing of the ignorant, and as convincing and ſerious as we are able, for the meiting and changing of unchanged hearts; And Pride ſtands by and contradicteth all; and ſometime it puts in toyes and trifles, and polluteth rather then poliſheth, and under pretence of laudable ornaments, it diſhonoureth our Sermons with childiſh gawdes: as if a Prince were to be decked in the habit of a Stage-player or a painted fool. It perſwadeth us to paint the window that it may dim the light; and to ſpeak to our people that which they cannot underſtand, to acquaint them that we are able to ſpeak unprofitably: It taketh off the edge, and dulls the life of all our teachings, under pretence of filing off the roughneſs, unevenneſs and ſuperfluity; If we have a plain and cutting paſſage, it throws it away as too ruſtical or ungrateful. When God chargeth us to deal with men as for their lives, and beſeech them with all the earneſtneſs that we are able; this curſed ſin controlleth all, and condemneth the moſt holy commands of God, and calleth our moſt neceſſary duty a madneſs; and ſaith to us, What will you make people think you are mad? will you make them ſay you rage or rave? cannot you ſpeak ſoberly and moderately? And thus doth Pride make many a mans Sermons, and what Pride makes the Devil makes; and what Sermons the Devil will make, and to what end, we may eaſily conjecture. Though the matter be of God, yet if the dreſs, and manner, and end be from Satan, we have no great reaſon to expect ſucceſs.
And when Pride hath made the Sermon, it goes with them into the Pulpit, it formeth their tone, it animateth them in the delivery, it takes them off from that which may be diſpleaſing, how neceſſary ſoever, and ſetteth them in a purſuite of vain applauſe. And the ſum of all this is, that, It maketh men both in ſtudying and preaching to ſeek themſelves, and deny God, when they ſhould ſeek Gods glory and deny themſelvs. When they ſhould ask, What ſhould I ſay, and how ſhould I ſay it, to pleaſe God beſt, and do moſt good? It makes them ask, What ſhall I ſay, and how ſhall I deliver it, to be thought a learned able Preacher, and to be applauded by all that hear me? When the Sermon is done, Pride goeth home with them, and maketh them more eager to know whether they were applauded, then whether they did prevail for the ſaving change of ſouls. They could find in their hearts, but for ſhame, to ask folks, how they liked them, and to draw out their commendation. If they do perceive that they are highly thought of, they rejoyce as having attained their end; but if they perceive that they are eſteemed but weak or common men, they are diſpleaſed as having miſt the prize of the day.
But yet this is not all nor the worſt, if worſe may be. O that ever it ſhould be ſpoken of godly Miniſters, that they are ſo ſet upon popular air, and of ſitting higheſt in mens eſtimation, that they envy the parts and names of their Brethren that are preferred before them, as if all were taken from their praiſes that is given to anothers, and as if God had given them his gifts to be the meer ornaments and trappings of their perſons, that they may walk as men of reputation in the world, and all his gifts in others were to be trodden down and vilified, if they ſeem to ſtand in the way of their honour! What, a Saint, a Preacher for Chriſt, and yet envy that which hath the Image of Chriſt, and malign his gifts for which he ſhould have the glory, and all becauſe they ſeem to hinder our glory! Is not every true Chriſtian a member of the body, and therefore partaketh of the bleſſings of the whole, and of each particular member thereof? and doth not every man owe thanks to God for his Brethrens gifts, not only as having himſelf a part in them, as the foot hath the benefit of the Guidance of the eye; but alſo becauſe his own ends may be attained by his brethrens gifts as well as by his own? For if the glory of God and the Churches felicity be not his end, he is not a Chriſtian. Will any work-man malign another becauſe he helpeth him to do his maſters work? yet alas how common is this hainous crime among men of parts and eminency in the Church! They can ſecretly blot the Reputation of thoſe that ſtand croſs to their own; and what they cannot for ſhame do in plain and open terms, leſt they be proved palpable lyers and ſlanderers, they will do it in generals and malicious intimations, raiſing ſuſpicions where they cannot faſten accuſations. And ſo far are ſome gone in this Satanical vice, that it is their ordinary practice, and a conſiderable part of their buſineſs to keep down the eſtimation of any that they diſlike, and to defame others in the ſlyeſt and moſt plauſible way. And ſome goe ſo far, that they are unwilling that any one that is abler then themſelves ſhould come into their Pulpits, leaſt they ſhould be applauded above themſelves. A fearful thing, That any man that hath the leaſt of the fear of God, ſhould ſo envy at Gods gifts, and had rather that his carnal hearers were unconverted, and the drowſie not awakened, then that it ſhould be done by another who may be preferred before them. Yea ſo far doth this curſed vice prevail, that in great Congregations that have need of the help of many Teachers, we can ſcarce in many places get two in equality to live together in love and quietneſs, and unanimouſly to carry on the work of God! But unleſs one of them be quite below the other in parts, and content to be ſo eſteemed, or unleſs one be a Curate to the other or ruled by him, they are contending for precedency, and envying each others intereſt and walking with ſtrangneſs and jealouſie towards one another, to the ſhame of their profeſſion, and the great wrong of the Congregation. I am aſhamed to think of it, that when I have been endeavouring with perſons of publike intereſt and capacity to further a good work, to convince them of the great neceſſity of more Miniſters then one in great Congregations, they tell me, they will never agree together! I hope the objection is ungrounded as to the moſt: but it is a ſad caſe that it ſhould be ſo with any. Nay ſome men are ſo far gone in Pride, that when they might have an equal aſſiſtant to further the work of God, they had rather take all the burden upon themſelves, though more then they can bear, then that any ſhould ſhare with them in the honour; and for fear leaſt they ſhould diminiſh their intereſt in the people.
Hence alſo it comes to paſs that men do ſo magnifie their own opinions, and are as cenſorious of any that differ from them in leſſer things, as if it were all one to differ from them and from God; and do expect that all ſhould be conformed to their judgements, as if they were the rule of the Churches faith! and while we cry down Papal Infallibility, and determination of Controverſies, we would too many of us be Popes our ſelves, and have all ſtand to our determination, as if we were infallible. Its true, we have more modeſty then expreſly to ſay ſo: we pretend that it is only the evidence of truth that appeareth in our Reaſons that we expect men ſhould yield to, and our zeal is for the truth and not for our ſelves: But as that muſt needs be taken for Truth which is ours, ſo our Reaſons muſt needs be taken for valid; and if they be but freely examined, and found to be infirm and fallacious, and ſo diſcovered, as we are exceeding backward to ſee it our ſelves, becauſe they are ours, ſo how angry are we that it ſhould be diſcloſed to others? and we ſo eſpouſe the cauſe of our errors, as if all that were ſpoken againſt them were ſpoken againſt our perſons, and we were hainouſly injured to have our arguments throughly confuted, by which we injured the truth and the minds of men! ſo that the matter is come to that paſs through our Pride, that if an errour or fallacious argument do fall under the Patronage of a Reverend Name (which is no whit rare) we muſt either give it the victory, and give away the truth, or elſe become injurious to that name that doth patronize it. For though you meddle not with their perſons, yet do they put themſelves under all the ſtrokes which you give their arguments; and feel it as ſenſibly as if you had ſpoken it of themſelves, becauſe they think it will follow in the eyes of man, that weak arguing is a ſign of a weak man. If therefore you take it for your duty to ſhame their errors and falſe reaſonings, by diſcovering their nakedneſs, they take it as if you ſhamed their perſons; and ſo their names muſt be a Garriſon or fortreſs to their miſtakes, and their Reverence muſt defend all their ſayings from the light.
And ſo high are our ſpirits, that when it becomes a duty to any man to reprove or contradict us, we are commonly impatient both of the matter and of the manner. We love the man that will ſay as we ſay, and be of our opinion, and promote our reputation, though he be leſs worthy of our love in other reſpects: But he is ungrateful to us that contradicteth us, and differeth from us, and that dealeth plainly with us in our miſcarriages, & telleth us of our faults! Eſpecially in the management of our publike arguings: where the eye of the world is upon us, we can ſcarce endure any contradiction or plain dealing. I know that Railing language is to be abhorred, and that we ſhould be as tender of each others reputation, as our fidelity to the truth will permit: But our Pride makes too many of us to think all men contemn us that do not admire us, yea and admire all that we ſay, and ſubmit their judgements to our moſt palpable miſtakes! We are ſo tender that no man can touch us ſcarce but we are hurt; and ſo ſtout and high-minded that a man can ſcarce ſpeak to us: Like froward children, or ſick folk that cannot endure to be talkt to; the fault is not that you ſpeak amiſs to them, but that you ſpeak to them. So our indignation is not at men for writing or ſpeaking injuriouſly or unjuſtly againſt our words, but for confuting them. And a man that is not verft in complementing: and skilled in flatterie above the vulgar rate, can ſcarce tell how to handle them ſo obſervantly, and fit their expectations at every turn, but there will be ſome word, or ſome neglect which their high ſpirits will faſten, and take as injurious to their honour; So that a plain Countrey-man that ſpeaks as he thinks, muſt have nothing to do with them, unleſs he will be eſteemed guilty of diſhonouring them.
I confeſs I have often wondered at it, that this moſt hainous ſin ſhould be made ſo ſlight of, and thought ſo conſiſtent with a holy frame of heart and life when far leſſer ſins are by our ſelves proclaimed to be ſo damnable in our people! And more have I wondered to ſee the difference between ungodly ſinners, and godly Preachers in this reſpect. When we ſpeak to drunkards, worldlings, or any ignorant unconverted men, we diſgrace them as in that condition to the utmoſt, and lay it on as plainly as we can ſpeak, and tell them of their ſin, and ſhame, and miſery: and we expect, not only that they ſhould bear all patiently, but take al thankfully; and we have good reaſon for all this: And moſt that I deal with do take it patiently, and many groſs ſinners will commend the cloſeſt Preachers moſt, and will ſay that they care not for hearing a man that will not tell them plainly of their ſins. But if we ſpeak to a godly Miniſter, againſt his errours or any ſin, (for too many of them) if we honour them and reverence them, and ſpeak as ſmoothly as we are able to ſpeak, yea if we mixt commendations with our contradictions or reproofs, if the applauſe be not apparently predominant, ſo as to drown all the force of the reproof or confutation, and if it be not more an applauſe then a reprehenſion, they take it as an injury almoſt inſufferable. That is railing againſt them, that would be no better then flatterie in them to the common people; though the cauſe may be as great.
Brethren, I know this is a ſad and harſh confeſſion! but that all this ſhould be ſo among us, ſhould be more grievous to us then to be told of it. Could this nakedneſs be hid, I ſhould not have diſcloſed it, at leaſt ſo openly in the view of all. But alas it is long ago open in the eyes of the world: We have diſhonoured our ſelves by idolizing our honour; We print our ſhame, and preach our ſhame, and tell it unto all. Some will think that I ſpeak over charitably to call ſuch perſons Godly men, in whom ſo great a ſin doth ſo much preval. I know where it is indeed predominant, not hated, and bewailed, and mortified in the main, there can be no true godlineſs; and I leave every man to a cautelous jealouſie and ſearch of his own heart; But if all be Graceleſs that are guilty of any, or moſt of the forementioned diſcoveries of Pride, the Lord be merciful to the Miniſters of this Land, and give us quickly another ſpirit; for grace is then a rarer thing then moſt of us have ſuppoſed it to be.
Yet I muſt needs ſay that it is not all that I intend; To the praiſe of Grace be it ſpoken, we have ſome among us here, (and I doubt not but it is ſo in other parts) that are eminent in humility and lowlyneſs and condeſcention, and exemplary herein to their flocks and to their Brethren: and it is their glory and ſhall be their glory; and maketh them truly honourable and amiable in the eyes of God and all good men; yea and in the eyes of the ungodly themſelves: And O that the reſt of us were but ſuch! But alas this is not the caſe of all.
O that the Lord would lay us at his feet, in the tears of unfeigned ſorrow for this ſin! Brethren, may I take leave a little to expoſtulate this caſe with my own heart and you, that we may ſee the ſhame of our ſin and be reformed? Is not Pride the ſin of Devils? the firſt-born of Hell? is it not that wherein Satans Image doth much conſiſt? and is it tollerable evil in a man that is ſo engaged againſt him and his Kingdom as we are? The very deſign of the Goſpel doth tend to ſelf abaſing; and the work of grace is begun and carried on in Humiliation. Humility is not a meer ornament of a Chriſtian, but an eſſential part of the new creature. It is a contradiction to be a ſanctified man, or a true Chriſtian, and not humble. All that will be Chriſtians muſt be Chriſts Diſciples, and come to him to learn; and their leſſon is, to be meek and lowly, Mat. 11. 28. O how many precepts and admirable examples hath our Lord and maſter given us to this end? Can we once conceive of him as purpoſely waſhing and wiping his ſervants feet, and yet be ſtout and Lordly ſtill? ſhall he converſe with the meaneſt, and we avoid them as contemptible people, and think none but perſons of riches and honour to be fit for our ſociety? How many of us are oftner found in the houſes of Gentlemen, then in the poor cottages of thoſe that have moſt need of our help? There are many of us that would think it a baſeneſs, to be daily with the moſt needy and beggarly people, to inſtruct them in the matters of life, and ſupply their wants? As if we had taken charge only of the ſouls of the rich! Alas what is it that we have to be proud of? Of our body? why, are they not made of the like materials as the brutes? and muſt they not ſhortly be as loathſom and abominable as the dung? is it of our Graces? Why the more we are proud of them, the leſs we have to be proud of. And when ſo much of the nature of Grace is in Humility its a great abſurdity to be proud of it. Is it of our Learning, Knowledge, abilities and gifts? Why ſure if we have any knowledge at all, we muſt needs know much reaſon to be humble; and if we know more then others, we muſt know more reaſon then others do to be humble. How little is it that the moſt Learned know, in compariſon of that which yet they are ignorant of? And to know that things are paſt your reach, and to know how ignorant you are, one would think ſhould be no great cauſe of Pride! However, do not the Devils know more then you? And will you be Proud of that which the Devils do excell you in? Yea to ſome I may ſay as Salvian, li. 4. de Gubern. p. 98. Quid tibi blandiris O homo quiſquis es, Credulitate, quae ſine timore atque obſequio Dei nulla eſt? aliquid plus Daemones habent. Tu emin unam rem habes tantummodo; illi duat. Tu Credulitatem habes; non habes timorem: illi & Credulitatem habent pariter & timorem. Our very buſineſs is to teach the great leſſon of ſelf-denyal and humility to our people; and how unfit is it then that we ſhould be proud our ſelves? We muſt ſtudy Humility, and Preach Humility; and muſt we not poſſeſs and practice it? A proud Preacher of Humility, is at leaſt a ſelf-condemning man.
What a ſad caſe is it that ſo vile a ſin is no more eaſily diſcerned by us? but many that are moſt Proud, can blame it in others, and take no notice of it in themſelves. The world takes notice of ſome among us, that they have aſpiring minds, and ſeek for the higheſt room, and muſt be the Rulers, and bear the ſway where-ever they come, or elſe there is no ſtanding before them. No man muſt contradict them that will not partake of the fruits of their indignation: In any conſultations, they come not to ſearch after truth, but to dictate to others that perhaps are fit to teach them. In a word, they have ſuch arrogant domineering ſpirits, that the world rings of it; and yet they will not ſee it in themſelves.
Brethren I deſire to deal cloſely with my own heart and yours. I beſeech you conſider. Whether it will ſave us to ſpeak well of the grace that we are without? or to ſpeak againſt the ſin that we live in? Have not many of us cauſe to enquire once & again, Whether ſincerity will conſiſt with ſuch a meaſure of Pride? When we are telling the drunkard that he cannot be ſaved unleſs he become temperate, and the fornicator, that he cannot be ſaved unleſs he become chaſte (an undoubted truth); have we not as great reaſon if we are proud, to ſay of our ſelves, that we cannot be ſaved unleſs we become humble? Certainly, Pride is a greater ſin then whoredom or drunkenneſs: and Humility is as neceſſary as Chaſtity and Sobriety. Truly Brethren, a man may as certainly, and more ſlily and dangerouſly, make haſte to hell in a way of Profeſſion and earneſt preaching of the Goſpel, and ſeeming zeal for a Holy life, as in a way of drunkenneſs and filthyneſs. For what is true Holineſs but a devotedneſs to God and a living to him? and what is a wicked and damnable ſtate, but a devotedneſs to our carnal ſelves, and a living to our ſelves? And doth any man live more to himſelf then the proud? or leſs to God? And may not Pride make a Preacher ſtudy for himſelf, and pray, and preach, and live to himſelf, even when he ſeemeth to out-go others in the work, if he therefore out-go them that he may have the glory of it from men? It is not the work without the principle and end that will prove us upright. The work may be Gods, and yet we do it, not for God but for our ſelves. I confeſs I feel ſuch continual danger in this point, that if I do not watch againſt it, leaſt I ſhould ſtudy for my ſelf, and preach for my ſelf, and write for my ſelf, rather then for Chriſt, I ſhould ſoon miſcarry; and after all, I juſtifie not my ſelf, when I muſt condemn the ſin. Conſider I beſeech you Brethren, what baits there are in the work of the Miniſtery, to entice a man to be ſelfiſh, that is, to be carnal and impious, even in the higheſt works of piety! The fame of a godly man is as great a ſnare as the fame of a learned man: And woe to him that takes up with the fame of godlineſs inſtead of godlineſs. Verily I ſay unto you, they have their reward. When the times were all for learning and empty formalities, then the Temptation of the proud did lie that way; But now through the unſpeakable mercy of God, the moſt lively practical preaching is in credit, and godlineſs it ſelf is in credit: and now the Temptation to Proud men is here, even to pretend to be zealous Preachers and godly men. O what a fine thing doth it ſeem to have the people crowd to hear us, and to be affected with what we ſay, and then we can command their Judgements and Affections! What a taking thing is it to be cryed up as the ableſt and godlyeſt man in the Countrey! and to be famed through the Land for the higheſt ſpiritual excellencies. Alas Brethren a little grace will ſerve turn to make you to joyn your ſelves with the forwardeſt of thoſe men, that have theſe inducements or encouragements. To have the people plead for you as their felicity, and call you the Pillars of the Church of God, and their Fathers, the Chariots and horſe-men of Iſrael, and no lower language then excellent men, and able Divines and to have them depend upon you and be ruled by you; though this may be no more then their duty, yet I muſt again tell you, that a little grace may ſerve to make you ſeem zealous men for this. Nay Pride may do it without any ſpecial Grace. O therefore be jealous of your ſelves, and in all your ſtudies, be ſure to ſtudy Humility. He that exalieth himſelf ſhall be brought low, and he that humbleth himſelf ſhall be exalted. I obſerve commonly that almoſt all men good and bad do loath the Proud, and love the Humble: ſo far doth Pride contradict it ſelf, unleſs it be where it purpoſely hideth it ſelf, and as conſcious of its own deformity doth borrow the homely dreſs of humility. And we have cauſe to be the more jealous, becauſe it is the moſt radicated vice, and as hardly as any extirpated from the ſoul. Nam ſaepe ſibi de ſe mens ipſa mentitur, & fingit ſe de bono opere amare quod non amat; de mundi autem gloria, non amare quod amat; inquit Gregor. M. de cura Paſtor. P. 1. c. 9. When it was a diſgrace to a man to be a godly zealous Preacher, then Pride had not ſuch a baite as now: As the ſame Gregor. ſaith, ibid. p. 21. c. 8. Eo tempore quo quiſquis plebibus praeerat, primus ad Martyris tormenta ducebatur; Tunc laudabile fuit Epiſcopatum quaerere, quando per hunc quemque dubium non erat ad ſupplicia major a pervenire.
But it is not ſo now, as he ſaith in another place, Cap. 1. initio, Sed quia authore Deo ad Religionis reverentiam omne jam praeſentis ſeculi culmen inclinatur, ſunt nonnulli qui intra ſanctam Eccleſiam per ſpeciem regiminis gloriam affectant honoris; Videri Doctores appetunt, tranſcendere caeteros concupiſcunt, atque atteſtante veritate, primas ſalutationes in foro, primos recubitus in coenis, primas cathedras in conventibus quaerunt, qui ſuſceptum curae paſtoralis officium miniſtrare digne tanto magis nequeunt, quanto ad hujus humilitatis magiſterium ex ſola elatione pervenernat; ipſa quippe in Magiſterio lingua confunditur, quando aliud diſcitur, & aliud docetur. Hactenus Gregorius, & ipſe nimis magnus.
But I have ſtood longer upon this ſin then is proportionable to the reſt of my work; I ſhall be the ſhorter in the confeſſion of ſome of the reſt.