First Epistle of John Applied Part 1, Lecture 20

First Epistle of John Applied Part 1 · Lecture 20

p. 387THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 15, 16.

Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him.

For all that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life, is not of the Father, but is of the world.

AMong thoſe many excellent rules, which belong to the divine Art of Preaching, this is not of leaſt concernment, that Miniſters ſhould not content themſelves with Generalities, either in diſſwading evill, or perſwading good. Virtues and vices are then rightly handled, when our Sermons p. 388are not like ſhadows which repreſent obſcurely, and confuſedly, but as glaſſes, or rather Pictures ſetting them forth in their diſtinct lineaments. It is a known maxime in Logick, Latet dolus in univerſalibus, There is a great deale of ambiguity, and conſequently deceit in univerſall propoſitions. And though exhortations at large to ſerve God, mortifie the fleſh, and contemne the world, are in themſelves true and good; yet if not more particularly diſcuſſed, the Auditors will be too apt to deceive themſelves, by imagining they have learnt thoſe leſſons to which perhaps they are meer ſtrangers. For this cauſe it was that S… Paul exhorting the Coloſſians Col. 3. 5, 6.Col 3:5Col 3:6to mortifie their earthly members, proceeds to a punctuall enumeration of thoſe members, and not only thoſe of the groſſeſt and worſe ſort, but thoſe which ſeem at leaſt in mans eye of leſs guilt; and to inſtance no further for this very reaſon, no doubt it was that our Apoſtle contents not himſelf in generals to dehort worldly love, but annexeth a ſpeciall diſcovery of the ſeverall luſts, by which it reigneth in the hearts and lives of the wicked; Love not the world, for all that is in the world, luſt of the fleſh, luſt of the eyes, &c.

The third and laſt of theſe luſts is that which now cometh to be handled. For the unfolding whereof I ſhall diſcuſs the Quid nominis? and the Quid rei; the Reaſon of the phraſe, and the Nature of the thing.

1. In reference to the phraſe here uſed, foreign, the pride or …ſtentation of life, there are three Queries to be reſolved,

1. Why doth not the Apoſtle continue the ſame phraſe of foreign, it being a ſinfull luſt which is reproved in this, as well as in the former? To which I conceive may rationally be anſwered, that it would have been too narrow an expreſſion, ſince the ſeat of pride extends it ſelfe further then the deſire, whereas the luſt of the fleſh p. 389lodgeth in the ſenſitive, Pride is in the rationall part; and whereas the luſt of the eyes reſideth in the affective, Pride (as will appear in handling) is as well in the intellectuall, as in the affective faculty.

2. Why doth not the Apoſtle rather make choice of Al. Al. l. d.foreign, a word that ſignifieth the inward as well as the outward pride, then foreign, which (as we ſhall afterwards finde) moſt properly points at the outward. To which may be returned, that it is not as if the inward pride were excluded, which is indeed chiefly intended, but probably becauſe this …in is of ſuch a nature, as it uſually loveth to ſhew it ſelfe: nor is it ſatisfied, unleſs others take notice of it; men are for the moſt part aſhamed of the luſt of the fleſh, and therefore either they reſtrain or as much as they can conceale the actings of it, and the luſt of the eyes loveth to lurke in corners, but pride knoweth not how to forbeare the diſcovery of it ſelf to others; She delights not to ſtay at home, but walketh abroad to be ſeen of others, even then when ſhe counterfeits humility, it is uſually ſo groſs, that it appeareth to be counterfeit.

3. Once more it may be inquired, Why it is called not barely pride, but the pride of life? In anſwer to which Interpreters do ſomewhat vary.

The note of Salmeron is too much ſtrained, whoSalmer. would have it called the pride of life, becauſe pride commands even life it ſelf, and maketh men willing rather to loſe their life then their greatneſs. Sure vvhat S… Paul ſaith of his religious glorying, the proud man ſaith of his vaine glorying; It were better for me to dye, then that my glorying ſhould be void.

Alexander Hales his fancy is, That ſince per ſevivere, to Al. Al. l. d.live of ones ſelf is proper to an intellectuall creature and only an intellectuall Creature is capable of pride, therefore it is called the pride of life, but this is too far fetched.

Poſſibly there might be the ſame reaſon of the p. 390foreign, as of the foreign, therefore the pride of life; becauſe this ſin though it have its riſe from the heart, yet it appeareth in the life.

Some conceive it is called the pride of life, becauſeRiber. Semper vivit viget que , it is a ſin that is alwaies lively and vigorous, from firſt to laſt, from the Cradle to the Crutch: there are ſome ſins that are peculiar to ſeverall ages, but this firſt ſaluteth, and laſt leaveth us. Our Saviour, ſet a little Childe in the midſt of his Diſoiples, to teach them humility; ſure it was a very little one, for even Children are apt to be proud, and as we grow in years, pride gets head, nay, it then flouriſheth when the body withereth.

But laſtly and chiefly, Therefore the pride of life, Quia quaeſunt in preſenti vitâ bona de quibus homo superhit, they are commonly the things of this life, which are the fewell of pride: to this agreeth the Syriack Verſion, the pride of this life, and that Animadverſion of Vorſtius, who obſerves, that foreign, ſignifying both life and wealth, which is of greateſt concernment to this life: it may be rendred either way, ſince as they are the things of this life, ſo wealth is that eſpecially in which men are moſt apt to pride themſelves.

Indeed there is a spirituall as well as a carnall pride▪ and this is a ſecret venome ſubtle evill (as the Father callsBern. in Pſal. qui habet. it) being as a moath in our graces, and the ruſt of our virtues: in this reſpect it is truly ſaid, that as repentance is the beſt fruit of the worſt root ſin; ſo pride is the worſt fruit of the beſt root grace; but uſually Birth, Beauty, Strength, Wit, Learning, Lands, Honours, and ſuch like, become the incentives of our pride: thus Herod was proude of his eloquence, Achitophell of his policy, Goliah of his might, Nebuchadnezzar of his palace, Senacherib of his victories, and Haman of his honour. That the things of the other life, the graces of the ſpirit occaſion pride, it is altogether accidentall, ſince in their own nature p. 391they prompt to humility, and therefore as boughs which are moſt laden with fruit, hang down their heads; and veſſels that are fulleſt, make the leaſt noiſe, ſo they that are richeſt in grace, are pooreſt in ſpirit; indeed it is rather the ſhew, then the truth, the appearance then the reallity of grace which lifts men up. They are the things of this preſent life, which as in their own nature they are apt, ſo through the compliance of our nature, they frequently do ingender pride, and thus not one or few but many; all the things of this life are ſuch as men pride themſelves in, the luſt of the fleſh is limited by its end, which is to content the fleſh, the luſt of the eyes by its inſtrument, which is the eye, but pride of life is of an univerſall and illimited influence. This whole life with all the things in it, is but spheare enough for pride to move in, the other luſts have their particular Objects; the luſt of the fleſh, ſenſuall pleaſures, the luſt of the eyes wordly riches, but pride of life, though it principally look at honours, yet it runs through the Objects of the other luſts: men being apt to glory in their furniſht tables in their repleniſht Coffers, yea, in every good thing theyJer. 9. 23.Jer 9:23 enjoy: ſo great need is there of the Prophet Jeremiah's caution, Let not the wiſe man glory in his wiſdome, nor the ſtrong man glory in his ſtrength, nor the rich man glory in his wealth. And thus I have given a diſpatch of the Quid nominis, the reaſon of the phraſe, which was the firſt thing propoſed.

2. Proceed we now to that which is the principall, the Quid rei, the conſideration to the thing; and inquire what this ſin of pride is in its utmoſt latitude▪ for ſo we are here to look upon it, being ſet down as one of the three capitall luſts, which infect the race of mankinde.

For the reſolution of which, I muſt make uſe of that diſtinction, which Peraldus hath framed to my hand,Perald. de virtut. & vit. and hath been already intimated. Pride is either internall p. 392or externall, that is, (properly) the pride of the heart, this the pride of life, that is, both in the underſtanding and the affection; and this (eſpecially) in the words of the mouth, and the apparell of the body, all of which are within the compaſs of that which is here called the pride of life.

1. Begin we with internall pride, and that

1. As ſituated in the underſtanding, and ſo it is nothing elſe but a falſe opinion, and ſurpaſſing eſtimation of a mans own excellencies. This is obſervable in the Etymologie of foreign, which is from foreign and foreign, when a man appeareth to himſelf (and would to others) above what really he is, and of foreign, (the word in my Text) which is from α, epitaticum, and foreign, ſumo, when a man doth aſſume to himſelf what belongs not to him. In this reſpect pride may well be called an unnaturall tumor, puffing a man up as if he had eaten a spider. Indeed what winde is to the Blather, leaven to the Dough, and poiſon to the Body, that is pride to the minde, ſwelling it up with high conceits of its own worth in the apprehenſion of what it either hath or doth, enjoyeth or performeth.

More particularly this overweening opinion is as the Schooles from S^t Gregory well obſerve, either

1. Ex parte rei, in regard of the things themſelves, Greg. Mor. 23. Aquin. 1a. 1ae. 9. 26. Art. 4.whenas we thinke our ſelves to have that excellency which indeed we have not, to wit, either not at all, or elſe not in that meaſure which we fancy.

1. Some are ſo proud, that they attribute to themſelves what is no way theirs; like the flye in the Fable, which ſetting on the Axle-tree of the Coach wheell, cryed out what a duſt do I raiſe; this was the Laodicean temper,Rev. 3. 17.Rev 3:17 which ſaid, She was rich, and increaſed with goods, and had need of nothing, when as he was miſerable and wretched, poore, and blinde, and naked. What is this but as if a Blackmoore ſhould fancy her ſelfe a Beauty, and a p. 393Pigmye imagine himſelfe to be a Giant.

2. Others, yea very many looke upon themſelves in multiplying and magnifying glaſſes, whereby it is that their pence ſeem pounds, mites talents, and according to the Proverbe, Geeſe Swans; this was the Phariſees pride, who thought himſelf holier, and Rabſakehs who accounted himſelf mightier, then indeed he was.

The truth is, An error in the defect is pardonable, to thinke more meanly, but in the exceſs abominable to thinke more highly of our endowments or enjoyments, then they deſerve in themſelves; for what is it but as if a Novice ſhould pretend himſelf to be a Doctor, nay, as if a Peaſant dreame that he is a Monarch.

2. Ex parte cauſae, In regard of the cauſall influence upon whatſoever excellencies is in, or belonging to us: and this is when men account themſelves either as the principall efficient, or as the meritorious cauſes of any good.

1. Some are ſo proud as to ſacrifice to their own nets, and look upon themſelves as the originals of their own welfare. God complaineth of the Iſraelites, She did Hoſ. 2. 8.Hos 2:8not know that I gave her corn, and wine, and oyle, reproving her ingratitude: but the proud man goeth further, and owneth himſelf as the Author of his enjoyments, and atchievements. Is not this great Babell which I have built ſaith Nebuchadnezxar. Dextra mihi Deus & telum— ſaid Mezentias, my own right hand got me the victory.

2. More are ſo proud as though they acknowledge their good things to be of Gods communicating, yet ſo, as that they are of their own deſerving; theſe thinke God rather beholding to them, then they to him, and look upon all bleſſings, not as the gifts of bounty, but rewards of ſervice; like to that proud Fryer who ſaid, Da Domine p. 394quod debes, Lord pay what thou oweſt me, even when he deſired admiſſion into thoſe Heavenly Manſions.

2. Beſides this pride of the minde, there is yet further conſiderable a pride in the paſſions, of hope, love, and deſire.

1. Pride as in the paſſion of hope is that which we call preſumption: indeed preſumption of Gods mercy is a fruit of infidelity, becauſe we do not rightly conceive of Gods attributes, nor firmely believe his threatnings; but a preſumption of our own ability, is a branch of arrogancy and pride: it is no wonder if ſelf-conceit be accompanied with ſelf-confidence, and he that aſſumeth too much to preſume too much upon himſelf. Hence it is that men thinke with thoſe Babell-builders, they can reare a Fabrick as high as Heaven; or with Antiochus, that they can ſaile on the Earth, and walk on the Water; do things which are impoſſible, far beyond the reach of their power, as if a fiſh ſhould attempt to flye, or a beaſt to speak.

2. Pride as in the paſſion of love is a fond dotage uponAug. de Civit. Dei. l. 14. c. 32. our own excellencies: and this by S^t Auſtin is ſet down as the definition of that, which moſt properly is called pride. Amor propriae excellentiae, The immoderate love of a mans own qualifications: Narciſſus-like, to be enamoured with our own ſhadow, and admire our own beauty. Indeed to be well pleaſed with our own condition whatever it is, is an act of humble contentation, and very commendable: but to be carried with an affectionate admiration of our own endowments, as if none were like them, is an act of proud affection, and juſtly blameable.

3. Pride as in the paſſion of deſire is nothing elſe in generall but an inordinate and perverſe appetite after excelling and going beyond others. Indeed in ſome kinde this deſire cannot be perverſe, though it be vehement: Namely

p. 3951. When it is in ſpirituals, A deſire to go beyond others in virtue, to excell them in graces, is praiſe worthy; we muſt ſtrive to be as holy and religious, as juſt and charitable, as ſober and temporate as the beſt; and it is a commendable emulation to vie one with another in theſe practiſes.

2. When it is in mentals, In matters of knowledge (ſo it be not like Adams deſire to be as God) we may deſire and endeavour to outſtrip others, to be as ſubtle as the acuteſt Sophiſter, as intelligent as the profoundeſt Doctor, as eloquent as the politeſt Oratour, is a lawfull endeavour. But in temporals and externals, a deſire of ſurpaſſing others in any kinde, is very prone to be inordinate; and when it is ſo, deſerveth no better a name then this of pride.

In particular there are two principall branches of this pride in deſire, when it is of dignity above, and authority over others, or of praiſe and glory from others; the former of which is called ambition (and ſo S^t Cyprian Ambiti… ſaeculi. Cypr.reads the word here) and the latter vain-glory: of each a word.

1. The pride of ambition is an exorbitant deſire of power and greatneſs. Indeed we may accipere, receive that dignity, which is caſt upon us; but we muſt not arripere ſnatch at, and be greedy of preferment: it is not to be denied, but that there is a lawfull deſire of power and place: S^t Paul ſaith, He that deſireth the office of a Biſhop, deſireth 2 Tim. 3. 1.2 Tim 3:1a worthy worke: and no doubt it is a worthy deſire, if rightly qualified. But it is then the pride of life,

1. When as it is only praeeſſe, but not prodeſſe; that we may be great, but not that we may do good; only of the dignity, and not of the duty which attends it: Or

2. When men of low deſerts have high deſires of graſping that Scepter, which they are not fit or worthy p. 396to manage, ſoaring high, when yet they want wings. Or

3. When no place will content us, but the higheſt; ſo that we will not indure either ſuperior or equall; as Alexander who told Darius the Heaven had but one Sun, and the Earth muſt have but one Alexander; this being the temper of a proud man, when he is got up to the top to pull up the Ladder, that none may come after him, but that he may rule alone, and have all in his own hands.

4. Or which is yet worſt of all, when this deſire puts men upon evill waies, and unlawfull meanes of attaining, making that of the Poet their principle, Violandum eſt jus regni gratiâ, right may be dispenſed with, where it is to gain a Kingdome.

2. The other branch of this pride, is the deſire of vain glory, from which the Apoſtle dehorts the Galathians. Gal. 5. 26.Gal 5:26Indeed it is one thing to deſire glory, and another to deſire vain glory; great men may lawfully expect that honour and reſpect from others, which is due to the place and ſtation, in which God hath ſet them. Every man may deſire praiſe and commendation from others, for thoſe good actions that are done by him: St Paul plainly alloweth it, when he aſſureth eternall life to them who by welldoing, ſeek for honour and glory. But if youLaym. Theol. Mor. l. 3. Art. 3. will know when it is a deſire of vain glory, and ſo pride of life? I anſwer, with the Caſuiſts, that the ſinfullneſs of this deſire is conſiderable three waies,

1. Ex parte ejus qui, in regard of him who deſireth it: Whenas

1. He maketh it his principall aime terminating in himſelf: it is one thing to do good workes, ſo as they may be ſeen, another to do them that they may be ſeen; it is one thing to do them that they may be ſeen for our own glory; it is another to do them that they may be ſeen for Gods glory. Finally, It is one thing to make our p. 397own honour a ſubordinate incouragement to, and another to ſet it up as the ultimate end of our good actions: the former is allowable, but the latter abominable.

2. His deſire after it is accompanied with a peeviſh anger at thoſe who give him not the praiſe and honour he expects; like Haman, who was mad becauſe he could not have Mordecays knee: and Achitophell, who is ſo diſcontented as to hang himſelf, becauſe his wiſdome was undervalued in the not following his counſell. Indeed the proud man, contrary to S^t Pauls rule of giving, is altogether for taking honour; and which is very abſurd, though he will not give honour to others, yet he taketh it very ill, if others give it not to him.

2. Ex parte ejus de quo, in regard of that for which he deſireth glory: Thus

1. When men according to St Pauls expreſſion,Phil. 3. 19.Phil 3:19 glory in their ſhame, expect to be applauded for their evill deeds, and gather the grapes of praiſe upon the thornes of vices.

2. Or when they deſire more commendation then their actions (though good) deſerve, thinking that others ſhould value them, as they do themſelves; as if not the merit of our workes, but the eſtimation we have of them, were to be the rule of others judgement.

3. Ex parte ejus à quo, in regard of him, from whom we deſire praiſe: And thus

1. When according to the Character, (which is given of the Hypocriticall Jew) Our praiſe is not of God, but of Rom. 2. 30.Rom 2:30men, we regard more to approve our ſelves to the world, then to God; whereas our aime ſhould be to find approbation, firſt in the Court of God, then of Conſcience, then of Men.

2. When among men, we deſire praiſe not of the learned, but the ignorant, who are no competent judges; not of the good, but of the bad, whoſe praiſe indeed is a dispraiſe; and by ſpeaking well of us, diſparage us.

p. 398And thus I have given you an account of the firſt kinde of pride, which I propoſed to handle; namely, internall: by which it appeareth, that her Charret is drawn with foure Horſes; ſelfe-eſtimation, arrogant preſumption, ha…ghty ambition, and vain-glory.

2. Paſs we on to the other ſort, which is called externall pride. Not to enlarge in all thoſe waies, whereby pride doth manifeſt it ſelf, I ſhall only inſiſt on two, which are moſt uſuall, and to which indeed the word in the Text prompts us, namely, in Language and Apparell.

1. Pride having her imperiall throne in the will, commands the whole man, eſpecially the tongue, to vent her ſwelling words. One of the Characters, which S^t Paul giveth of the men of the laſt times, is that they ſhall be boaſters: where the word is from the ſame root, with this in the Text: Sutable to which it is that the Greeks tell us he, is properly foreign, who uſeth ſtately 2 Tim. 3. 3.2 Tim 3:3language, and a vain pomp of ſplendid words, in proclaiming his own worth and abilities.

Now this is either in praiſing or promiſing.

1. To praiſe our ſelves for what we either have or do, except when it is in way of a juſt and needfull apologie, is no other then the language of pride; and thereforeProv. 27. 2.Prov 27:2 it was good counſell of Solomon, Let another mans mouth praiſe thee, and not thine own. In the Law every open veſſell which had no covering found upon it, was unclean; an embleme of the proud perſon, Qui per ſtudium oſtentationis patens, nullo velamine taciturnitatis operitur: who hath an open mouth to vent and vaunt his own virtues, though hereby he doth not, nay undoth what he is doing, diſcommending himſelf by his ſelf-comendation. Thoſe words of holy Job, If my mouth hath kiſſed my hand, Job 31. 7. Manus ſymbolum operationis. Pined.Job 31:7are not unfitly moralized to this purpoſe, Our mouth kiſſeth our hand, when (like Hens which Cackle when they lay) our tongue blazons our own actions. Indeed p. 399ſometimes pride puts men upon diſpraiſing and undervaluing themſelves: but even then they put praiſe to uſury, it being for this end that they may receive it from others with advantage.

2. It is no leſs evidently, a badge of pride, when men are golden tongued, and leaden handed; make large promiſes of things, which they are no way able to performe; learning herein of their Father the Devill, who ſhowing Chriſt the Kingdomes and glory of the world, told him, all theſe will I give thee, when yet none of them were in his power to give. To this (as Ʋlpian tells us) the ſignification of the Greek word here uſed, extends; indeed ſuch kinde of promiſes argue men at the worſt deceitfull impoſters; at the beſt, vain glorious boaſters.

2. Beſides this pride of language, there is another, which is farre more frequent; to wit, the pride of apparell. Indeed it is ſtrange that any ſhould make apparell the fewell of their pride: we all know that garments are but things about us, not inhering in, but adhering to us; ſo that to be proud of that, is as if an Horſe ſhould be proud of his Trappings; nay, more we are beholding for them to other Creatures; Sheep for the wooll, Wormes for our ſilke, and the like: ſo that to be proud of them, is as if a man ſhould be proud of anothers parts; nay, which is yet worſe, they were occaſioned by ſin: in which reſpect the Hebrews derive the Noune, foreign which ſignifieth a garment, from the Verbe, foreign which ſignifieth to deale perfidiouſly; ſo to be proud of them, is as if a Thief ſhould be proud, becauſe he is burnt in the hand. What more abſurd, then to boaſt of what is extraneous, nay borrowed; nay to glory in that which is a monitour of our ſhame? And yet what more uſuall then this kinde of pride? which would therefore ſo much the rather be reproved, becauſe it is ſo commonly practiſed. Nor ſhall I ſwerve from my Text to meet with this p. 400ſort of proud perſons, ſince the Peacocks pride which is in her gaudy Feather; according to that of the Poet

Laudatas oſtentat avis Junonia pennas,

Is an Embleme of this pride in apparell: and the Greeke Epithete, foreign, which they give the Peacock on this account, is neare a kin to the word in my Text.

For the better underſtanding of this ſort of pride, whereby we may paſs a juſt cenſure upon our ſelves: (for I would have none too forward in judging others, upon this or any other account) Be pleaſed to take notice of theſe particulars,

1. It is not to be denied but that apparell in it ſelfe is of an indifferent nature, either as to morall goodneſs, or badneſs, whither it be of this or that matter, forme or colour; though garments came in by ſin, yet they are not in themſelves ſinfull.

2. It is very laudable for ſome perſons to weare costly apparell. God hath ſtored the wardrobe of nature, not only with induments, but ornaments, which may no doubt be accordingly made uſe of. When S^t Peter adviſeth women that their adorning ſhould not be1 Pet. 3. 3.1 Pet 3:3 the outward adorning of plaiting the haire, of wearing of gold, or putting on of apparel, it is not to be underſtood as an abſolute, but a comparative prohibition: otherwiſe, no doubt it is neceſſary to put on apparell, and lawfull for ſome women to weare gold, and uſe outward adorning.

3. It is not unlawfull in ſome ſort to conforme to the faſhion of the place, wherein we live; when S… Paul would not have us conforme to the world, he meaneth in things ſinfull, not indifferent. The truth is, there is a poſſibility of pride in not following the faſhion, to wit, when it is through affectation of ſingularity, and there p. 401may be a following the faſhion without pride, to wit, when it is only to avoid being ſingular, yea in one caſe it may be neceſſary; namely, where there is an intervening injunction of a ſuperiour, (as King, Husband, Parent, or the like) in reference to any faſhion which is otherwiſe indifferent.

4. But ſtill there is nothing more true then that there is a great deale of pride in apparell, and that both in the coſtlineſs and faſhionableneſs of it.

1. In the coſtlineſs: If you ask what is worth moſt and coſt leaſt? I anſwer Humility; if what is worth leaſt and coſt moſt? I anſwer Pride. The proud man expends ſo much upon his cloathing, that whereas our Saviour ſaith, The body is more worth then raiment, it may be ſaid of him, his raiment is more worth then his body; like the Bird of Paradice, whoſe Feathers are of more value then the Carcaſe. More particularly this coſtlineſs of our apparell is a ſigne of pride; Whenas it is

1. Above the meaſure of our eſtate: when they that are not able to buy cloth will weare ſilke, nay they will ſtarve their bodies, to adorne their backs; and rather then this ſhall want ſuperfluities, the other ſhall want neceſſaries.

2. Above the quality of our state: Soft cloathing is for them that are in Kings houſes; it is not for Peaſants Digna res riſu imo planctu dominâ ancilla procedit ornatior. Hier. Ep. ad Demetr.to weare Robes, nor them that ſit on the dunghill to be cloathed in Scarlet: in which reſpect S^t Hierome lookt upon it as a thing worthy of laughter, or rather ſorrow, the Handmaides went finer then their Miſtreſſes.

2. In the faſhionableneſs: And thus to be curious and ſpeedy; in following, much more to be ring-leaders and inventers of faſhions, yea to conforme to any which are beyond the bounds of modeſty and decency, is at beſt a badge of pride. And here I cannot but condemne all ſuch faſhions as are the attire of Harlots, or garbes of p. 402Ruffians, as tend to make us appear of another ſex, or complexion, colour, ſhape; then indeed we are, to be at leaſt indecent if not immodeſt, and ſo ſad ſigns that i… not wantonneſs, yet pride dwelleth within.

I have at length drawn before you thoſe ſeverall lines which meet in this center. And now I would to God there were not juſt cauſe of a generall Humiliation for this ſin of pride, it being that poyſon which infects almoſt all of all ſorts. The Queſtion of Solomon, Who can ſay I have made my heart clean, I am pure from ſin? may be truly put by every one to himſelf concerning this ſin; he that ſaith he is pure from it, is probably moſt guilty of it. That in the Pſalmes of ſitting in the ſeat of the ſcorners, is read by the vulgar Latine, in the chaire of peſtilence: upon which S_t Auſtin ingenuouſly obſervethAug. in Pſ. 1.Ps 1 to our preſent purpoſe, the ſeat of the proud ſcorners, may well be called the chaire of peſtilence, becauſe that diſeaſe is infectious, and commonly proveth Epidemicall, Ita ferè nemo eſt, qui careat amore dominandi, & humanam non appetat gloriam, there is ſcarce any man, who is not in ſome kind or other deſirous of preheminency and glory.

There want not ſome wicked men who are proud of their vices, pleaſe themſelves in, and would have others applaud them for their black spots; and even good men are too often proud of their virtues: inProsp. Ep. which reſpect Proſper obſerveth, That they who have overcome other luſts, are yet foyled with this, whilſt after their beſt deeds they are apt, In ſe potius, quam in domino gloriari, to glory not in the Lord, but in themſelves. The Schollar is proud of his Learning, which like wine fumeth into his head; and the foole is ofttimes proud and ſelf conceited notwithſtanding his ignorance. Pride (eſpecially that of apparell) hath been heretofore the ſin of women; thus the Prophet taxeth the haughty Daughters of Sion; but in our daies it is no leſs the crime p. 403Iſai. 3.Isa 3of men; the male being as much if not more phantaſtick then the female. Finally, not only Maſters and Miſtreſſes, but as the Poet complained Maxima queque domus ſervis eſt plena ſuperbis, Even ſervants who are in a low condition, yet have high minds.

We have all too great reaſon in this particular to cry guilty. Oh let us accuſe, abhorre, and condemn our ſelves for this ſin, and at laſt learn to be meek and lowly within, in our thoughts and deſires; without, in our language and deportment. The more effectually to diſſwade from this luſt? conſider we how boundleſs, deviliſh, and deadly a ſin it is.

1. What hath been already obſerved of Avarice, is no leſs true of pride, it is never ſatisfied; whence thoſe ſo often renewed faſhions in our garments, but becauſe pride will not be long contented with one? What is the reaſon men never think they are valued by others according to their worth, nor advanced according to their deſerts, but becauſe pride is aspiring, no ſtaire pleaſeth the ambitious man, whilſt there is an higher; he is no ſooner laid in his bed of honour, but he dreames of greater preferment. How obvious is this in all kinds of advancement, Eccleſiaſticall, Civill, Military? Take an inſtance in one for all. The Officer muſt be a Captaine, the Captain a Collonell, the Collonell a Generall, and then he muſt have an higher Title; to which end, he leapeth from martiall to civill honour; nor will any thing leſs ſerve him at laſt then a Crown: nay then not content to rule at home, he will ſtretch his power as farre as the Indies, ye he would be honoured and adored as a God; and ſtill he is diſcontent becauſe he is not Omnipotent, and cannot do all his will, which is, were it in his power to depoſe the ſupreame Monarch of Heaven and Earth. Thus the proud p. 404minde knoweth no limits; and what wiſeman would give way to that which being boundleſs muſt needs beInnocent: de contemptu mundi. l. 2. c. 29. Bern. ad Eugen. l. 2. reſtleſs, and create continuall cares, fears, and troubles to the minde? in which regard it is called by S^t Bernard aptly, ambientium Crux, the Croſs and torment of thoſe who purſue it.

2. Beſides which may render this luſt ſo much the more hatefull to us, is, that it is the ſin wherein of all others the Devill is moſt delighted. Indeed the proud man like a mountain between the Sun and the Valley, Umbram facit Diabolo, maketh a ſhadow, wherein the Devill loveth to repoſe himſelf; and no wonder ſince it is moſt properly his luſt: in which reſpect S^t Bernard Bern.ſaith of the proud Phariſee, (who ſaid of himſelf) I am not as other men, therefore as the Devills: Apoſtatae angelo ſimilis efficit…, qui ſimilis hominibus nolit eſſe. Greg. M.and to the ſame purpoſe S^t Gregory, He that will not be like, but above other men, becomes like the Apoſtate Angels.

3. Laſtly, Where pride is in the Saddle, ſhame and ignorance is in the crupper: proud men like chaff flye aloft, till at the length the winde of Gods wrath ſcatter them; pride caſt the firſt of Creatures (Angels) outAdam dum rapere voluit divinitatem, amiſit faelicitatem. Id. of Heaven; the firſt of men (Adam) out of Paradice; and the firſt Iſraelitiſh King (Saul) out of his throne. They ſay of the Raven, that ſhe carrieth the nut on high and then by letting it fall, breaketh it; ſo doth the world, Erigendo dejicere, deſtroy the proud man by advancing him: he aſcends by little and little, but cometh down with a vengeance, and the higher he climbeth over others heads, the ſooner he breaketh his own neck. It is the temper of pride, it loveth to go before, and ſo it ſhall; but as Solomon truly prognoſticks, Pride goeth before Prov. 16. 18.Prov 16:18deſtruction, and an haughty minde before a fall. Witneſs ambitious Haman, arrogant Nebuchadnezzar, vaunting Goliah, vain glorious Herod, blaspheming Rabſhakeh, gorgeous Dives, and painted Jezabell. Humble p. 405thy ſelf therefore oh man, leaſt God humble thee, in thy higheſt eſtate; keep thy heart lowly, ever remembring that humility is both thy honour, and the ſecurity of that honour.

To this end, be perſwaded to looke upon your ſelves

1. As Men, Quid ſuperbis terra & cinis? Why ſhouldſt thou, who art earth at firſt, and aſhes at laſt, be proud? It was well spoken by him to King Philip after a great Victory, That if he did meaſure his ſhadow, he ſhould finde it no longer then it was before; and it was well done of that King, to appoint that one ſhould often ſound in his eares, Remember you are a Man.

2. As Chriſtians, And ſo obliged to conforme to Chriſt, who in particular calls upon us to learne of him, becauſe he is meeke and lowly. Why art thou ſo gaudy in apparell, when thy Saviour was content with a plaine coat? Why ſhouldſt thou exalt thy ſelf, when as thy Redeemer humbled himſelf? Finally, Why ſhouldſt thou aspire to be a Lord, when Chriſt took upon him the forme of a Servant?

And becauſe notwithſtanding all theſe conſiderations, we are ſtill apt to be enſnared; let us according to that excellent counſell of our Saviour, watch and pray; ever ſuſpect thy deceitfull heart, and take heed of every thing thou either haſt or doſt, leaſt it puffe thee up. Plato being mounted upon an horſe, and judging himſelf a little touched with pride upon it, preſentlyHierom. in vitâ Hilarion. lighted off, and would ride no ſurther: St Hierome tells us of Hilarion, that having done many excellent cures, for which the people flocked after him, he wept, leaſt by this meanes he ſhould grow proud, and ſo loſe his reward. Oh let us watch our hearts in all our enjoyments, in all our atchievements, earneſtly imploring the renewed aſſiſtance of grace againſt all temptations p. 406to this pride of life.

Having given you this particular account of theſe ſeverall luſts, I ſhall now looke upon them together, and winde up all with a three fold obſervation.

1. This all in the world, which our Apoſtle hereMundus nihil habet, quod animae accomodare poſſit. Fer in loc. mentioneth, Concerneth only the fleſh, and the eyes, and this preſent life. Whence Ferus hath ingenuouſly taken notice, This world hath nothing which can ſatiſfie the ſoul; Meats and drinks, can no more feed the ſoul, then painted diſhes can the ſtomach; Non corpus aurâ, non cor aurô, the body may as ſoon be filled with aire, as the minde with gold; you may as ſoon finde an arme full in a ſhadow, as an heart full in honour.

2. Not only the outward workes, but the inward luſts are prohibited; many there are who refraine from the action, and yet retain the affection: ſome externall Motives impede the doing, whilſt yet they burn with deſire. But alas how vaine and inſufficient is this Reformation? To what purpoſe are the branches cut off, whilſt the root remaineth; or if the fountain be defiled, how can the ſtreames be pure? It is Gods call to Jeruſalem, Waſh thine heart from wickedneſs; and S^t James would not only have ſinners to cleanſe their hands, to wit, from externall workes; but the double minded to purifie their hearts, to wit, from internall luſts. In one word, had we only to do with men, it might ſuffice to have a care of our words and workes, but ſince we have to do with God, there muſt be a regard of thoughts and deſires.

3. Laſtly, It is not the luſt of the fleſh, or the luſt of the eyes; but, and, to intimate to us, that any one of theſe denominate a man a lover of the world; and therefore it is not enough that we are free from one, but we muſt be without any of theſe luſts, to wit, raigning and ruling over us. I have read a ſtory of an holy man, to whom an p. 407Angell came with this meſſage, Veni, & oſtendam tibi operva hominum, Come and I will ſhew thee the workes of the Bibl. Patr. Apothegm.ſonnes of men. To this end, he leads him firſt to a field, where he ſhewed him a man gathering ſticks, making a bundle, and taking it on his ſhoulder to carry it; but finding it too weighty, he layeth it down and gathereth more, but then he could not ſo much as ſtirre it: Then he leads him to a river, where he ſhewed him a man taking up water, and pouring it into a leaking veſſell, which let it out as faſt almoſt as it was put in. Then he led him to a Temple, where he findes two men carrying a piece of wood croſs, whereby neither could get into the Temple; whereas if one would have permitted the other to have gone before, both might have entered in. In theſe three ſights we have a repreſentation of theſe three luſts, the springs of thoſe workes: The firſt of the voluptuous, who continually gather ſticks of the Tree of pleaſure, and are ſo bewitched, that they leave not gathering, till the burden of them become at laſt intolerable. The ſecond of the covetous, whoſe inſatiable deſire is like a veſſell full of holes, which yet he is ſtill endeavouring to fill. The third of the proud, who whileſt they will not ſuffer another to go before them, hinder each other from entring into that caeleſtiall Temple.

Some there are who proſtitute themſelves (ſo farre as they are conſiſtent one with the other) to all theſe luſts. It is obſerved of the Swanne, that he hath a threefold habitation, the Water, the Earth, the Aire: a fit Embleme of many ſinners, who ſwim in the water of ſenſuall pleaſure; walke upon the earth by the feet of covetous affections, and flye in the aire with the wings of pride.

Others there are, who are only addicted to one of theſe luſts, whilſt they are free from, nay haters of the other. Thus the voluptuous Epicure hateth p. 408to be covetous, the covetous Mammoniſt abhorreth to be voluptuous, and ſome proud men hate both; we all (ſaith the Prophet) Like ſheep have gone aſtray, and turned every one to his own way. Though all naturally go in a bad way, yet not in the ſame; ſome in the path of pride, and others of curioſity, others of avarice, and others of ſenſuality. But, if the Enemy enter in at any one of theſe gates, he gets the Caſtle, …e that goeth in any of theſeChryſoſt. hom. 5. in Matth. paths, is in the broad way, and he that is caught by any of theſe nets, is the Devils Slave. It will little availe the ſenſuall man to ſay, I am not proud or covetous, or the proud man to ſay, I am not covetous or ſenſuall; nor the covetous man to ſay, I am not 1 King. 19. 17.1 Kgs 19:17ſenſuall or proud. That threatning againſt Iſrael, Him that eſcapeth the ſword of Hazael ſhall Jehu ſlay; and him that eſcapeth the ſword of Jehu ſhall Eliſha ſlay, may be here fitly alluded to, and is too often verified: Him that eſcapeth the luſt of the fleſh, the luſt of the eyes ſlayeth: and him that eſcapeth the luſt of the eyes, the pride of life ſlayeth. It is ofttimes in this caſe according toAmos 5. 19.Amos 5:19 that of the Prophet Amos, As if a man did flee from a Lion, and a Beare met him; or went into the houſe, and leaned his hand on the wall, and a Serpent bit him. Many a man that abhorreth the luſt of the fleſh, is enſnared by the luſt of the eyes: and ſome as S^t Ambroſe obſerveth, Quos nulla potuit vincere luxuria, nulla avaritia, ſubruere, ambitio facit criminoſos, whom neither luxury nor avarice could overcome, pride hath ſurprized and ſubdued: and therefore let our abſtinence be univerſall, or elſe it cannot be effectuall. Thus didHeb. 11. 24, 25, 26.Heb 11:24Heb 11:25Heb 11:26 Moſes, when he choſe rather to ſuffer affliction with the People of God, then to enjoy the pleaſures of ſinne, which are but for a ſeaſon; when he eſteemed the reproach of Chriſt, greater riches then all the treaſures of Aegypt; when being come to years, he refuſed to be called the Sonne of Pharaohs Daughter. Thus did Chriſt when p. 409to ſatisfie his hunger, he would not command ſtones to be bread, when he would not fall down and worſhip the Devill, to gain all the Kingdomes of the world, when he would not vain gloriouſly caſt himſelfe down from the Pinacle, to ſhew himſelf the Sonne Matth. 4. 3, 10Matt 4:3Matt 4:10of God. Thus muſt every Chriſtian do in ſome meaſure: then and not till then are we good Schollars in the Schoole of grace, when we have learnt to deny all ungodlineſs and worldly luſts, namely, the luſt of the fleſh, the luſt of the eyes, and the pride of life.