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<DATE>2012-11-06</DATE>
<RESPSTMT>
<NAME>Colm MacCrossan</NAME>
<RESP>MURP</RESP>
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<ITEM>Proofed and reviewed.</ITEM>
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<VID>170344</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE ARRAIGNMENT OF PRIDE, OR, Pride &s;et forth, with the Cau&s;es, Kinds, and &s;everal Branches of it: the odi|ou&s;ne&s;s and greatne&s;s of the &s;in of Pride: the Progno&s;ticks of it, toge|ther with the cure of it: as al&s;o a large de&s;cription of the excellency and u&s;e|fulne&s;s of the grace of Humility: di|vided into Chapters and Sections. By <HI>W. Gearing</HI> Mini&s;ter of the Word at <HI>Lymington</HI> in <HI>Hant&s;hire.</HI></P>
<Q><HI>Superbus dictus e&s;t, quia &s;upr&agrave; vult videriqu&agrave;m e&s;t: qui enim vult &s;upergredi &s;uperbus e&s;t.</HI> <BIBL>I&s;idor. lib. Etymolog.</BIBL></Q>
<P><HI>LONDON,</HI> Printed by <HI>R. White,</HI> for <HI>Fran|cis Tyton,</HI> and are to be &s;old at the three Daggers in <HI>Fleet&s;treet,</HI> near the In|ner Temple gate, 1660.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE Right Wor&s;hipful RICHARD LVCY OF <HI>CHARLECOT</HI> in the County of <HI>WARWICK,</HI> E&s;q; and to the Religious Lady <HI>ELIZABETH L&V;CY</HI> his Wife.</HEAD>
<OPENER><SALUTE>Right Wor&s;hipful,</SALUTE></OPENER>
<P>_DIvers Nations and great Cap|tains have born divers En|&s;igns in their wars: the <HI>Egyptians</HI> in the City <HI>Helio|polis</HI> carried an Ox, in <HI>Mem|phis</HI> a Bull, in <HI>Arcine</HI> a Cro|codile: The <HI>Per&s;ians</HI> in their fir&s;t Standard had the picture of the Sun, which they call <HI>Mithra;</HI> in the &s;econd Fire, which they call <HI>Grima&s;des,</HI> in the third a golden spread-eagle: The <HI>Romans</HI> when their Empire grew great and &s;trong, had five principal Standards; in the fir&s;t and chief before the Legion was an <HI>Eagle,</HI> in the &s;econd a <HI>Wolfe,</HI> in the third a <HI>Minotaur,</HI> in the fourth a <HI>Hor&s;e,</HI> in the fifth a <HI>Boar:</HI> The <HI>Cymbrians</HI>
<PB REF="3">carried into the field a brazen Bull: <HI>Julius Cae|&s;ar</HI> bare an <HI>Elephant: Porus</HI> King of <HI>India</HI> had the picture of <HI>Hercules:</HI> The <HI>Germans</HI> carried the picture of lightning; the old <HI>Brittains</HI> u&s;ed to paint their faces to &s;eem terrible to their ene|mies: but now-adaies every man bears the en&s;ign of Pride: the world is a &s;ea of mon&s;ters, a Pa|geant of fond delights, a feigned Comedy, a de|lectable Phrenzy, a Cage of gaudy birds, a The|atre of guilded fooleries and painted vanities. Pride is an hook whereby the spiritual <HI>Leviathan</HI> draws multitudes of men to de&s;truction: Pride rides on hor&s;e-back <HI>cum purpurat&acirc; &amp; phlerata&acirc; ve&s;te,</HI> while many of the poor and needy members of Chri&s;t, even Orphans, Widows, Fatherle&s;s and Friendle&s;s are fleeced to the bare bones; Some are grown great, and are very proud of their greatne&s;s, giving honour to none but the <HI>God Mauzzim,</HI>
<NOTE PLACE="marg">Suidas.</NOTE> like <HI>Thules</HI> that proud King of <HI>Egypt,</HI> who (having enlarged his bounds to the &s;ea, and called it <HI>Thule,</HI>
<NOTE PLACE="marg"><HI>Difficile e&s;t ut non &s;it &s;uperbus qui dives e&s;t.</HI> Augu&s;t. Serm. 31.</NOTE> an I&s;land after his own name) asked where there were any King or God more potent then he; yet even the&s;e men while they hold the liberty of others in their hand, are lan|gui&s;hing in the bondage of their own ambitions; others abounding with wealth and riches (who&s;e eyes are dazled, who&s;e hearts are bewitched with the glory and &s;weetne&s;s of the&s;e outward things) are puft up with &s;ecure pre&s;umption,
<NOTE PLACE="marg">P&s;al. 73.6.</NOTE> Pride com|pa&s;&s;ing them about as a chain, who like the <HI>Scy|thian Griffons</HI> keep great heaps of gold and &s;ilver,
<NOTE PLACE="marg">Genimian. <HI>lib.</HI> 4. <HI>cap.</HI> 9.</NOTE> and yet enjoy it not. Some have &s;aid that Pride was born at the Court; but I am
<PB REF="3">&s;ure it was bred in every ones heart: &s;ome look very big for having a great feather in their cap; &s;ome for a gay coat or gaudy &s;uit which they have gotten upon their backs; but if there be any glory in the&s;e, it is to be given to the Bird, to the Silk-worm, to the Stuffe, to the Clothier, to the Taylor: others have lofty looks becau&s;e of their long locks, or becau&s;e they have got a &s;et of borrowed and powdered hair, an argument of the weakene&s;s of tho&s;e heads that wear it, to be proud of a mendicated execrement. Such as the&s;e take more pains to cheri&s;h the ornament of their face then of their conver&s;ation, and had as rather &s;ee the Commonwealth in confu&s;ion, as their Perri|wig in the lea&s;t di&s;order: Some would be cryed up for compleat per&s;ons for their beauty, neat garb, skill in &s;inging and dauncing, their fine complements and courtings, quaint di&s;cour&s;es and artificial behaviour:
<NOTE PLACE="marg"><HI>Quod vo|lumus &s;an|ctum e&s;t.</HI> Augu&s;t.</NOTE> others would be mag|nified for their great wit and little learning, and will have their own opinion in every thing, en|gro&s;&s;ing all the talk to them&s;elves whereever they come, and if any weak per&s;on be overcome by them, they will &s;peak Tragically upon every thing in Controver&s;ie,
<NOTE PLACE="marg"><HI>Quod in corporibus tu|mor, hoc in animabus &s;uperbia e&s;t. Sicut enim illic quod immodice tur|get, &s;anum non e&s;&s;e, ita &amp; tumidos carere &s;ani|tate dicimus.</HI> Chry&s;e&s;t. homil. 17. in 1. Tim.</NOTE> and by making them&s;elves prodigal of that which they have not, they will needs be Judges of that whereof they are uncapable: how many are there daily to be &s;een, who rely upon the only Mercury of their wit, and overflowing in the loo&s;e|ne&s;s of their own opinions, they are as un&s;table in their manners as in their imagina|tions,
<PB REF="4">and while they think to elevate them&s;elves beyond the vulgar in the &s;earch and &s;cience of the mo&s;t excellent things, they are drowned in the mi&s;pri&s;ion and ignorance of them&s;elves.</P>
<P>But of what a ba&s;e spirit is man to think to add to his worth by &s;uch toyes as the&s;e are, no one of them making him better, but many times wor&s;e, then before? good &s;pirits cannot long be in love with &s;uch fooleries; he that loadeth him&s;elf with Pearls will never trouble him&s;elf with Cockle|&s;hels; &s;uch trifles are vain and fooli&s;h, having no vertue, but in the bud, nor goodne&s;s, but in the blo&s;&s;ome, which oftentimes comes to nothing:
<NOTE PLACE="marg"><HI>Ut in area extollitur palea &s;uper granum, non quod &s;it dignior, &s;ed quod &s;it levior, &amp; cum &s;it levior, altiorem ob|tinet locum; &s;ic in hac vita &s;uperbus fertur &s;u|per humilem, non ob me|ritum &amp; veram virtu|tem, &s;ed ob vanitatem &amp; fal&s;am de &s;e opinio|nem; &amp; cum &s;it parvi momenti, &s;e aliis ante|ponit, &agrave; quibus virtute &s;uperatur.</HI> Hect. Pin|tus in Ezek.</NOTE> the excellency of true ver|tue con&s;i&s;teth not in &s;etting up, or &s;et|ting off our &s;elves, for it matters not where we be, &s;o we be in rule and order. Naturali&s;ts &s;ay of true Balm, that it is tried and known by dropping it into water; for if it &s;ink down to the bottom, it is held and taken to be the mo&s;t excellent: So to know a man to be truly excellent, truly wi&s;e, truly generous, noble, learned, we mu&s;t &s;ee whether his vertues tend to the bot|tom, that is to humility and lowli|ne&s;s; for if they &s;wim on the top and be &s;et to &s;hew,
<NOTE PLACE="marg"><HI>Qui &s;ine humilitate virtutes congregat, qua|&s;i in ventum pulverem portat.</HI> Greg. homil. 6.</NOTE> they may be termed vertues and graces, but fal&s;ly &s;o called: he that gathereth vertues to|gether without humility, is like a man that carrieth du&s;t into a rufling wind, &s;aith one of the Antients: It is &s;aid that the Walnut-tree
<PB REF="4">is very hurtful to the Vine in the field where it is planted, for it &s;ucks out the nouri&s;hment of the earth, not leaving enough for the Vine; and the leaves of it are &s;o thick, that they make a dark &s;hade, drawing Pa&s;&s;engers to it, who to beat down the fruit, tread down and spoil the Vine: of this nature are all worldly vanities to the &s;oul, wherein fooli&s;h men pride them&s;elves; while the thoughts run out after them, a mans whole time is taken up with them, many &s;trong temptations a&s;&s;ault him, and his heart is trodden down and spoiled: In brief, Pride bani&s;heth heavenly love and the fear of God out of the heart, en|feebleth the spirit, and blemi&s;heth a mans repu|tation, and though it be the &s;port of the world, yet is it the bane of the heart: Pride is a fornace, who&s;e mouth is &s;elf-conceitedne&s;s, the flame va|nity, the sparkles contemptuous words, the &s;moak an evil name, the a&s;hes mi&s;ery, and the end &s;hame: but on the contrary; they that write of husbandry tell us, that if one write any word upon a &s;ound Almond, and put it into its &s;hell, binding it well, and &s;etting it into the earth, all the fruit of that tree will grow with that word imprinted in it: So al&s;o who&s;oever hath humi|lity in his heart, &s;hall have it al&s;o grow up with him in his outward actions; and as the life &s;prings from the heart, the Almond from the kernel, it will bring forth all the actions that are the fruits thereof with humility &s;tampt upon it, which will be &s;een in a mans eyes, lips, ve&s;tures, ge&s;tures, and in all his carriage.</P>
<P>And now (right wor&s;hipful) I bring to you a
<PB REF="5">few clu&s;ters (though not in a Lordly di&s;h) which I gathered in the time of a great &s;ickne&s;s, when God &s;hut me up from the publick exerci&s;e of my Mini&s;try for divers moneths together: Pardon I be&s;eech you my boldne&s;s in adventuring thus far upon &s;o &s;lender a knowledge, and le&s;s de|&s;erts: the good report that you have for your humble conver&s;ation, and the great re&s;pect that you &s;hew to the godly and learned Mini&s;try, when multitudes of men requite their labours with intolerable contempt, hath encouraged me to pre|&s;ent you with this little Treati&s;e, the de&s;ign whereof is to &s;et forth the nature, the original, the &s;everal branches, the greatne&s;s and deformi|ty of the hemlock of Pride, with &s;alves to cure this fretting lepro&s;ie, and to di&s;play and advance that contrary and mo&s;t excellent grace of humili|ty, a garment which the greate&s;t man and the be&s;t Chri&s;tian need not di&s;|dain to wear,
<NOTE PLACE="marg"><HI>Nihil excel&s;ius humili|tate, quae tanquam &s;u|perior ne&s;cit extolli.</HI> Ambro&s;. &s;up. Luc. 7.</NOTE> a di&s;h that &s;hould never be wanting at your tables, which (like the Mulberry) will prove both food and Phy&s;ick for your &s;ouls:
<NOTE PLACE="marg"><HI>Non magnum e&s;t humi|lem e&s;&s;e in abjectione, magna pror&s;us &amp; rara virtus humilitas hono|rata.</HI> Bern. &s;up. mi&s;|&s;us e&s;t.</NOTE> God hath advanced you in the world above many others; but yet humility will rai&s;e you higher, &s;etting you neer to the mo&s;t high: Its no great matter for a man to be humble in a mean and low e&s;tate; but it is a great and rare grace to &s;ee humility in men of honour and greatne&s;s: Be plea&s;ed I pray you to accept of this &s;mall pre|&s;ent, a better then &s;uch as this is, being pa&s;t my power to be&s;tow; and for greater gifts you need
<PB REF="5">not any: my building (to the view whereof I take the boldne&s;s to invite you) is not great, and therefore my entry into it mu&s;t not be over-spa|tious. The Lord repleni&s;h you more and more with this &s;oul-adorning grace of humility, which hath a wonderful aptne&s;s to receive a Sea of graces and heavenly ble&s;&s;ings from the over|flowing fountain and Father of mercies; &s;o prayeth</P>
<CLOSER><SIGNED>Your Wor&s;hips in the Lord to be commanded, <HI>W. G.</HI></SIGNED>
<DATELINE>From my &s;tudy in <HI>Lyming|ton,</HI> <DATE>Jan. <HI>1. 1659/60.</HI></DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="6">
<HEAD>Index Rerum.</HEAD>
<LIST>
<ITEM><HI>Chap.</HI> 1 THe porch or entrance into this work</ITEM>
<ITEM><HI>Chap.</HI> 2 Of Pride in general: the definition of Pride</ITEM>
<ITEM><HI>Chap.</HI> 3 Of the cau&s;es of Pride</ITEM>
<ITEM><HI>Chap.</HI> 4 Of the kinds of Pride
<LIST>
<ITEM>External</ITEM>
<ITEM>Internal</ITEM>
</LIST></ITEM>
<ITEM>Fir&s;t of External Pride of the body, and tho&s;e things that belong unto it 1 Of Pride of apparel
<LIST>
<ITEM><HI>Sect.</HI> 1 Of immode&s;t apparel</ITEM>
<ITEM><HI>Sect.</HI> 2 Of co&s;tly apparel</ITEM>
<ITEM><HI>Sect.</HI> 3 Of wearing habits above our de|gree, where al&s;o the manifold u&s;e of ap|parel is &s;hewed</ITEM>
<ITEM><HI>Sect.</HI> 4 Of &s;uperfluous garments</ITEM>
<ITEM><HI>Sect.</HI> 5 Of wearing &s;trange apparel</ITEM>
</LIST></ITEM>
<ITEM><HI>Chap.</HI> 5 Of Pride of beauty, and the vanity thereof</ITEM>
<ITEM><HI>Chap.</HI> 6 Of Pride of ge&s;ture
<LIST>
<ITEM><HI>Sect.</HI> 1 Of proud looks</ITEM>
<ITEM><HI>Sect.</HI> 2 Of a proud gate or pace</ITEM>
<ITEM><HI>Sect.</HI> 3 Of di&s;daining to give &s;alutations and civil re&s;pect to &s;uperiors or equals: &s;ome objections an&s;wered</ITEM>
</LIST></ITEM>
<PB REF="6">
<ITEM><HI>Chap.</HI> 7 Of Pride of hair: plaited hair, long hair, borrowed hair</ITEM>
<ITEM><HI>Chap.</HI> 8 Of Pride of riches</ITEM>
<ITEM><HI>Chap.</HI> 9 Of Pride of honour
<LIST>
<ITEM><HI>Sect.</HI> 1 Of affectation of high Titles and a name in the world</ITEM>
<ITEM><HI>Sect.</HI> 2 Of affecting high places</ITEM>
<ITEM><HI>Sect.</HI> 3 Of the Pride of men in high places: where the &s;everal &s;teps to the Pride of the Papacy are &s;et down</ITEM>
<ITEM><HI>Sect.</HI> 4 Of Pride of a generous and noble de&s;cent</ITEM>
</LIST></ITEM>
<ITEM><HI>Chap.</HI> 10 Of Pride of diet</ITEM>
<ITEM><HI>Chap.</HI> 11 Of pride of &s;trength
<LIST>
<ITEM><HI>Sect.</HI> 1 Of Pride of bodily &s;trength</ITEM>
<ITEM><HI>Sect.</HI> 2 Of Pride of &s;trong holds</ITEM>
</LIST></ITEM>
<ITEM><HI>Chap.</HI> 12 Of Pride of children</ITEM>
<ITEM><HI>Chap.</HI> 13 Of Pride of outward priviledges</ITEM>
<ITEM><HI>Chap.</HI> 14 Of internal Pride: and fir&s;t of Pride of the heart</ITEM>
<ITEM><HI>Chap.</HI> 15 Of Pride in the will</ITEM>
<ITEM><HI>Chap.</HI> 16 Of Pride in the affections</ITEM>
<ITEM><HI>Chap.</HI> 17 Of Pride of gifts in general</ITEM>
<ITEM><HI>Chap.</HI> 18 Of Pride of wit</ITEM>
<ITEM><HI>Chap.</HI> 19 Of Pride of memory</ITEM>
<ITEM><HI>Chap.</HI> 20 Of Pride of eloquence</ITEM>
<ITEM><HI>Chap.</HI> 21 Of Pride of learning and knowledge</ITEM>
<ITEM><HI>Chap.</HI> 22 Of Pride of inward &s;trength</ITEM>
<ITEM><HI>Chap.</HI> 23 Of Pride of grace, and of humility it &s;elf</ITEM>
<ITEM><HI>Chap.</HI> 24 <HI>Sect.</HI> 1 Of the odiou&s;ne&s;s of Pride, both to God and man; and how God re|&s;i&s;teth the proud
<PB REF="7">
<LIST>
<ITEM><HI>Sect.</HI> 2 Five rea&s;ons why God re&s;i&s;teth this &s;in of Pride</ITEM>
</LIST></ITEM>
<ITEM><HI>Chap.</HI> 25 Of the greatne&s;s of the &s;in of Pride
<LIST>
<ITEM><HI>Sect.</HI> 1 Of the original of Pride; and that it is an Epidemical evil, found in all &s;orts of per&s;ons</ITEM>
<ITEM><HI>Sect.</HI> 2 How Pride is found in every &s;in, and the root of all &s;ins, e&s;pecially of &s;e|ven great &s;ins</ITEM>
</LIST></ITEM>
<ITEM><HI>Chap.</HI> 26 Of the Progno&s;ticks of Pride, in three Sections; &s;hewing the mi&s;chiefs it threatens to the &s;oul in &s;even things</ITEM>
<ITEM><HI>Chap.</HI> 27 Of the cure of Pride: the fir&s;t di|rection</ITEM>
<ITEM><HI>Chap.</HI> 28 The &s;econd direction</ITEM>
<ITEM><HI>Chap.</HI> 29 The third direction</ITEM>
<ITEM><HI>Chap.</HI> 30 The fourth, fifth, and &s;ixth directions</ITEM>
<ITEM><HI>Chap.</HI> 31, 32, 33 The &s;eventh direction: where Je&s;us Chri&s;t is largely &s;et forth as a great example of humility from his birth to the time of his crucifixion</ITEM>
<ITEM><HI>Chap.</HI> 34 An exhortation to humility, &s;etting forth the excellency and u&s;efulne&s;s thereof: the conclu&s;ion of the whole work</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="list of authors cited">
<PB REF="7">
<HEAD>The Authors cited in this Treati&s;e.</HEAD>
<LIST>
<HEAD>A</HEAD>
<ITEM><HI>R. Abbot contr. Bi&s;hop</HI></ITEM>
<ITEM><HI>Abbot on Jonah</HI></ITEM>
<ITEM><HI>Adams</HI></ITEM>
<ITEM><HI>Melchior. Adam</HI></ITEM>
<ITEM><HI>Albertus magnus</HI></ITEM>
<ITEM><HI>Ain&s;worth</HI></ITEM>
<ITEM><HI>Ambro&s;.</HI></ITEM>
<ITEM>Sir <HI>Anth. Shirley</HI></ITEM>
<ITEM><HI>An&s;elm</HI></ITEM>
<ITEM><HI>Aquinas</HI></ITEM>
<ITEM><HI>Aretius</HI></ITEM>
<ITEM><HI>Aristotle</HI></ITEM>
<ITEM><HI>Arnobius</HI></ITEM>
<ITEM><HI>Augu&s;tine</HI></ITEM>
</LIST>
<LIST>
<HEAD>B</HEAD>
<ITEM><HI>Babington</HI></ITEM>
<ITEM><HI>Baronius</HI></ITEM>
<ITEM>Sir <HI>Richard Barckley</HI></ITEM>
<ITEM><HI>Ba&s;il</HI></ITEM>
<ITEM><HI>Beda</HI></ITEM>
<ITEM><HI>Bellarmin</HI></ITEM>
<ITEM><HI>Becolcerns</HI></ITEM>
<ITEM><HI>Beneventius</HI></ITEM>
<ITEM><HI>Bernard</HI></ITEM>
<ITEM><HI>Beza</HI></ITEM>
<ITEM><HI>Bonavent.</HI></ITEM>
<ITEM><HI>Boys</HI></ITEM>
<ITEM><HI>Bru&s;on</HI></ITEM>
<ITEM><HI>Bulling. Epi&s;t.</HI></ITEM>
<ITEM><HI>Bucan. loc. com.</HI></ITEM>
<ITEM><HI>Bulla Pii</HI> 5</ITEM>
</LIST>
<LIST>
<HEAD>C</HEAD>
<ITEM><HI>Calvin harm. Evang.</HI></ITEM>
<ITEM><HI>Calvin in&s;tit.</HI></ITEM>
<ITEM><HI>Cameron. &s;tellit.</HI></ITEM>
<ITEM><HI>Carion Cronic.</HI></ITEM>
<ITEM><HI>Cartwright</HI></ITEM>
<ITEM><HI>Ca&s;&s;iodorus</HI></ITEM>
<ITEM><HI>Clem. Alexand.</HI></ITEM>
<ITEM><HI>Cau&s;&s;in.</HI> holy Court</ITEM>
<ITEM><HI>Caelius Rhodigin.</HI></ITEM>
<ITEM><HI>Chald. Paraphr.</HI></ITEM>
<ITEM><HI>Cedren. Graec. hi&s;t.</HI></ITEM>
<ITEM><HI>Chemnit. harm.</HI></ITEM>
<ITEM><HI>Conrad. Lyco&s;t.</HI></ITEM>
<ITEM><HI>Cicero.</HI></ITEM>
<ITEM><HI>Cae&s;arii homil.</HI></ITEM>
<ITEM><HI>Coster. Enchyrid. de no|tis Eccle&s;.</HI></ITEM>
<PB REF="8">
<ITEM><HI>Chry&s;o&s;tom</HI></ITEM>
<ITEM><HI>Cyprian</HI></ITEM>
<ITEM><HI>Chry&s;ologus</HI></ITEM>
</LIST>
<LIST>
<HEAD>D</HEAD>
<ITEM><HI>Davenant in Colo&s;.</HI></ITEM>
<ITEM><HI>Diodorus Siculus</HI></ITEM>
<ITEM>Mr. <HI>Dent</HI></ITEM>
</LIST>
<LIST>
<HEAD>E</HEAD>
<ITEM><HI>Era&s;mus</HI></ITEM>
<ITEM><HI>E&s;tius</HI></ITEM>
<ITEM><HI>Euripides</HI></ITEM>
<ITEM><HI>Eu&s;eb. hi&s;t.</HI></ITEM>
</LIST>
<LIST>
<HEAD>F</HEAD>
<ITEM><HI>Fox</HI></ITEM>
<ITEM><HI>Dudl. Fenner</HI></ITEM>
<ITEM><HI>Ferus</HI></ITEM>
<ITEM><HI>Franz. hi&s;t. &s;acra.</HI></ITEM>
</LIST>
<LIST>
<HEAD>G</HEAD>
<ITEM><HI>Ger&s;on</HI></ITEM>
<ITEM><HI>Geneven&s;es</HI></ITEM>
<ITEM><HI>Glo&s;. interlin.</HI></ITEM>
<ITEM><HI>Grymstons Rom. hist.</HI></ITEM>
<ITEM><HI>Gorran</HI></ITEM>
<ITEM><HI>Gualter</HI></ITEM>
<ITEM><HI>Greg. moral.</HI></ITEM>
<ITEM><HI>Greg. homil.</HI></ITEM>
<ITEM><HI>Gratian</HI></ITEM>
</LIST>
<LIST>
<HEAD>H</HEAD>
<ITEM><HI>Hi&s;t. novi orbis</HI></ITEM>
<ITEM>Bi&s;hop <HI>Hall</HI></ITEM>
<ITEM><HI>Hect. Pintus in Ezek.</HI></ITEM>
<ITEM><HI>Hieronym.</HI></ITEM>
<ITEM>Mr. <HI>Hieron</HI></ITEM>
<ITEM><HI>Herodotus</HI></ITEM>
<ITEM><HI>Horat</HI></ITEM>
<ITEM><HI>Hooper</HI></ITEM>
<ITEM><HI>Hugo Card.</HI></ITEM>
<ITEM><HI>Hugo de S. Vict.</HI></ITEM>
<ITEM><HI>Hugo de di&s;cipl. monac.</HI></ITEM>
<ITEM><HI>Hilarius</HI></ITEM>
</LIST>
<LIST>
<HEAD>I</HEAD>
<ITEM><HI>Irenaeus</HI></ITEM>
<ITEM><HI>I&s;idor. Soliloqu.</HI></ITEM>
<ITEM><HI>I&s;idor. Etymol.</HI></ITEM>
<ITEM><HI>Ital. tran&s;l.</HI></ITEM>
<ITEM><HI>Jo&s;eph antiqu.</HI></ITEM>
<ITEM><HI>P. Jovius</HI></ITEM>
<ITEM><HI>Innocentius</HI></ITEM>
<ITEM><HI>Ju&s;tin hi&s;t.</HI></ITEM>
<ITEM><HI>Junius</HI></ITEM>
<ITEM><HI>Jul. Capitol.</HI></ITEM>
<ITEM><HI>Juvenal. Sat.</HI></ITEM>
</LIST>
<LIST>
<HEAD>K</HEAD>
<ITEM><HI>Keckerm. Sy&s;t. Ethic.</HI></ITEM>
<ITEM><HI>King</HI> on <HI>Jonah</HI></ITEM>
</LIST>
<LIST>
<HEAD>L</HEAD>
<ITEM><HI>Livius</HI></ITEM>
<ITEM><HI>Lucius Apuleius</HI></ITEM>
<ITEM><HI>Lumb. &s;ent.</HI></ITEM>
<ITEM><HI>Lyra</HI></ITEM>
<ITEM><HI>Lyran</HI></ITEM>
<ITEM><HI>Luther</HI></ITEM>
</LIST>
<LIST>
<HEAD>M</HEAD>
<ITEM><HI>Magdeb. hi&s;t.</HI></ITEM>
<ITEM><HI>Marlorat</HI></ITEM>
<ITEM><HI>Macarius</HI></ITEM>
<PB REF="8">
<ITEM><HI>Mantuan</HI></ITEM>
<ITEM><HI>Maldonat</HI></ITEM>
<ITEM>Sir <HI>John Mandevil</HI></ITEM>
<ITEM><HI>Melancton</HI></ITEM>
<ITEM><HI>Mu&s;culus</HI></ITEM>
<ITEM><HI>M. S.</HI></ITEM>
</LIST>
<LIST>
<HEAD>N</HEAD>
<ITEM><HI>Nazianzen</HI></ITEM>
</LIST>
<LIST>
<HEAD>O</HEAD>
<ITEM><HI>Onuphrius</HI></ITEM>
<ITEM><HI>Ovid</HI></ITEM>
</LIST>
<LIST>
<HEAD>P</HEAD>
<ITEM><HI>Pagnin</HI></ITEM>
<ITEM><HI>Paraeus</HI></ITEM>
<ITEM><HI>Pari&s;ien&s;is</HI></ITEM>
<ITEM><HI>Petrarc. de remed. utr. fortunae.</HI></ITEM>
<ITEM><HI>Pi&s;cator</HI></ITEM>
<ITEM><HI>Plia nut. hi&s;t.</HI></ITEM>
<ITEM><HI>Philo Judaeus</HI></ITEM>
<ITEM><HI>Plato</HI></ITEM>
<ITEM><HI>Procop. de bel. Gothico.</HI></ITEM>
<ITEM><HI>Plutarc. moral.</HI></ITEM>
<ITEM><HI>Plutar. vit.</HI></ITEM>
<ITEM><HI>Platina de vit. Pontif.</HI></ITEM>
<ITEM><HI>Jo. Picus Mirand. Epi&s;t.</HI></ITEM>
<ITEM><HI>Philo&s;tratus</HI></ITEM>
<ITEM>Dr. <HI>Plaifer</HI></ITEM>
</LIST>
<LIST>
<HEAD>Q</HEAD>
<ITEM><HI>Quintilian</HI></ITEM>
<ITEM><HI>Qu. Curtius</HI></ITEM>
</LIST>
<LIST>
<HEAD>R</HEAD>
<ITEM><HI>Rheyner</HI></ITEM>
<ITEM><HI>Rhem. Annot.</HI></ITEM>
</LIST>
<LIST>
<HEAD>S</HEAD>
<ITEM><HI>Salvian de provid. dei</HI></ITEM>
<ITEM>Sir <HI>Philip Sydney</HI></ITEM>
<ITEM><HI>Seneca</HI></ITEM>
<ITEM><HI>Sent. hebr.</HI></ITEM>
<ITEM><HI>Septuagint</HI></ITEM>
<ITEM><HI>Struther</HI></ITEM>
<ITEM><HI>Suidas</HI></ITEM>
<ITEM><HI>Socrat. Eccl. hi&s;t.</HI></ITEM>
<ITEM><HI>Stella</HI></ITEM>
<ITEM><HI>Suetonius</HI></ITEM>
<ITEM><HI>Syr. Ver&s;io</HI></ITEM>
<ITEM>Dr. <HI>Sutton</HI></ITEM>
<ITEM><HI>Symmachus</HI></ITEM>
</LIST>
<LIST>
<HEAD>T</HEAD>
<ITEM><HI>Tacitus</HI></ITEM>
<ITEM><HI>Tailer</HI></ITEM>
<ITEM><HI>Tertullian</HI></ITEM>
<ITEM><HI>Theophilact</HI></ITEM>
<ITEM><HI>Theodoret. Eccl. hi&s;t.</HI></ITEM>
<ITEM><HI>Tor&s;hel</HI></ITEM>
<ITEM><HI>Tremellius</HI></ITEM>
<ITEM><HI>Tripart. hi&s;t.</HI></ITEM>
<PB REF="9">
<ITEM><HI>Thuanus</HI></ITEM>
</LIST>
<LIST>
<HEAD>U</HEAD>
<ITEM><HI>Valer. Epi&s;cop.</HI></ITEM>
<ITEM><HI>Valer. Maxim.</HI></ITEM>
<ITEM><HI>Vella</HI></ITEM>
<ITEM><HI>Volateran</HI></ITEM>
<ITEM><HI>Virgil</HI></ITEM>
<ITEM><HI>Vulg. tran&s;lat.</HI></ITEM>
</LIST>
<LIST>
<HEAD>W</HEAD>
<ITEM><HI>Jo. Wolf lect.</HI></ITEM>
<ITEM><HI>Weemes</HI></ITEM>
<ITEM><HI>Wicelius</HI></ITEM>
<ITEM><HI>Woodward</HI></ITEM>
</LIST>
<LIST>
<HEAD>Z</HEAD>
<ITEM><HI>Zanch.</HI></ITEM>
<ITEM><HI>Zo&s;imus</HI></ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="9">
<HEAD>THE ARRAIGNMENT OF PRIDE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 John. 2.16.</HI></BIBL>&mdash;and the pride of life&mdash;</Q>
</EPIGRAPH>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. 1. <HI>The Porch, or Entrance into the work.</HI></HEAD>
<P>_THe drift of the Apo&s;tle in this Epi&s;tle, and in this Chapter, is, to exhort all the faith|ful (whom he divides in|to three ranks,
<NOTE PLACE="marg"><HI>Mundum vocat homi|nes deditos rebus; hujus m<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ndi, i.e. corporalibus ac &s;en&s;ibili|bus; mun|dum au|tem &s;ic acceptum, i. e. homines malos diligi vetat, quatenus tabes &s;unt, &amp;c.</HI> E&s;tius in loc. <HI>Per ea quae &s;unt in mundo omnia, quae|nos ad peccandum &s;olicitant, quaecunque tandem &s;int.</HI> Aretius in loc.</NOTE> according to their &s;tanding in Grace) un|to Brotherly Love, <HI>ver&s;.</HI> 7-10. which that he may the more effectually pre&s;s upon them, he calleth them back from the love of other things; the immoderate love
<PB N="2" REF="10">and de&s;ire whereof, is contrary to brotherly love and charity; and the things of this &s;ort, are the world, and the things of the world, <HI>ver.</HI> 15. By the <HI>world,</HI> may be meant the men of the world, addicted to the things of the world, <HI>i. e.</HI> to corporal and &s;en&s;ible things. And the world being thus taken, we are for|bidden to love wicked Worldlings, as they are &s;uch. By the <HI>things of the world,</HI> we are to under&s;tand Plea&s;ures, Riches and Honours, or all tho&s;e worldly things which provoke us to &s;in again&s;t God, what&s;oever they are.</P>
<P>The rea&s;ons why our Apo&s;tle laboureth to draw them off from the love of worldly things, are,</P>
<P N="1">1. <HI>A Di&s;paratis;</HI> Becau&s;e God and the World cannot be truly loved together, <HI>ver.</HI> 15. <HI>If any man love the world, the love of the Fa|ther is not in him.</HI></P>
<P N="2">2. <HI>A partibus mundi integralibus:</HI> From all the parts of the world, whole and entire, which are the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and pride of life.</P>
<P N="3">3. From the Original of all worldly things.
<LIST>
<ITEM>1. Negatively, they are not of the Father.</ITEM>
<ITEM>2. Affirmatively, but of the world.</ITEM>
</LIST></P>
<P N="4">4. <NOTE PLACE="marg"><HI>Res huma|nae non ha|bent</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF"> <HI>aut</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>&s;ed</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> From the frailty and in&s;tability of all the&s;e worldly things, <HI>ver.</HI> 17. <HI>And the world pa&s;&s;eth away, and the lu&s;t thereof.</HI></P>
<P>In this 16 ver&s;e, the Apo&s;tle gives us an ac|count of what&s;oever is in the world, reducing it all to the&s;e three heads, <HI>The lu&s;t of the fle&s;h, the lu&s;t of the eyes, and pride of life.</HI></P>
<PB N="3" REF="10">
<P>The Evangeli&s;t &s;peaks not of the frame of the world, but of the things of the world, which the corrupt nature of man is apt to dote upon; it con&s;i&s;teth of the <HI>lu&s;t of the fle&s;h, &amp;c.</HI> The word <HI>Lu&s;t</HI> is taken,</P>
<P N="1">1. For the habit, or lu&s;ting faculty, and &s;uch lu&s;ts as the&s;e are called habitual lu&s;ts.</P>
<P N="2">2. For the motions and actions of lu&s;t, and the&s;e are called actual lu&s;ts.</P>
<P>Lu&s;ts are either good or evil:</P>
<P N="1">1. Good; &amp; the&s;e are either natural or &s;piritual.</P>
<P>Natural lu&s;ts that are good, are &s;uch as come from nature in her &s;tate of innocency.</P>
<P>There be al&s;o &s;piritual lu&s;ts; as when the Spirit lu&s;teth again&s;t the fle&s;h, <HI>Gal.</HI> 5.17. and the &s;oul of a Chri&s;tian panteth and longeth after God, <HI>P&s;al.</HI> 42.1.</P>
<P N="2">2. Evil lu&s;ts: Which are &s;uch as are contra|ry to the commands of God; and the&s;e are here de&s;cribed to be of two &s;orts:
<LIST>
<ITEM>Fle&s;hly lu&s;ts, and</ITEM>
<ITEM>Worldly lu&s;ts:</ITEM>
</LIST> Called the <HI>lu&s;t of the fle&s;h, and the lu&s;t of the eye;</HI> the one denotes unto us all inordinate motions of the will, all unlawful de&s;ires of the under|&s;tanding, of the affections and &s;en&s;ual parts, <HI>Gal.</HI> 5.16.</P>
<P>By the other; <HI>(viz. the lu&s;t of the eye)</HI> is meant an inordinate de&s;ire of worldly things;
<NOTE PLACE="marg">Fa&s;tus, five &s;uperbia mund.</NOTE> it is &s;uch a de&s;ire, as is the de&s;ire of the will as well as of the affections: And &s;o the &s;peci|all objects of it are Plea&s;ure, Riches, and Ho|nour; the act of Plea&s;ure, is Lu&s;t; the act of
<PB N="4" REF="11">Riches, Covetou&s;ne&s;s; the act of Honour, Ambition, and Pride of Life.</P>
<P>The Syriack reads it,
<NOTE PLACE="marg">Syr. ver&s;. <GAP LANG="grc" DESC="foreign" RESP="OXF"> <HI>non &s;implicit&egrave;r vitam &s;igni|ficat, &s;ed vitae genus, &amp; quod vulg&ograve; di|cunt &s;tatum.</HI> E&s;tius. <GAP LANG="grc" DESC="foreign" RESP="OXF"> <HI>e&s;t vivendi ge|nus &amp; ra|tio.</HI> Calv. in loc.</NOTE> the pride or haughti|ne&s;s of the world. The Greek word <GAP LANG="grc" DESC="foreign" RESP="OXF"> &s;ignifies a proud o&s;tentation of any worldly thing; and the word <GAP LANG="grc" DESC="foreign" RESP="OXF"> doth not &s;imply &s;ignifie the life of man, but the manner, &s;tate, and condition of that life; and therefore cal|led <HI>Pride of life,</HI> becau&s;e pride is found mo&s;t in &s;uch as minde the things of this life, and be|cau&s;e it is mo&s;t demon&s;trated in the cour&s;e of our life.</P>
<P><HI>Au&s;tin</HI> &s;aith, that with the&s;e three the De|vil &s;et upon our fir&s;t Parents; <HI>the lu&s;t of the fle&s;h</HI> in them, was to ta&s;te of the forbidden fruit; <HI>the lu&s;t of the eyes,</HI> to have their eyes opened;
<NOTE PLACE="marg">Beda in Mat. 4. <HI>Haec tria pro trino numine mundus ha|bet.</HI></NOTE> and the <HI>pride of life,</HI> to be like unto God. And <HI>Beda</HI> &s;heweth, that the Devil made u&s;e of the&s;e three for the tempting of our ble&s;&s;ed Saviour. The rea&s;ons why the ob|jects of Lu&s;t are reduced to three heads; are,</P>
<P N="1">1. Becau&s;e the&s;e are things that men mo&s;t de&s;ire.</P>
<P N="2">2. Becau&s;e men are mo&s;t unable to refrain the&s;e lu&s;ts. <HI>Pride</HI> here cometh after <HI>Lu&s;t,</HI> to note to us, that what men greedily lu&s;t after, they enjoy by pride.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<PB N="5" REF="11">
<HEAD>CHAP. 2. <HI>Of Pride in general.</HI></HEAD>
<P>MY purpo&s;e (God a&s;&s;i&s;ting me) is from this Text, to handle this great &s;in of Pride: And fir&s;t I &s;hall define it, though I confe&s;s that it is a &s;in &s;o great, that I can hardly give a full definition of it. I have read of <HI>Apelles,</HI>
<NOTE PLACE="marg">Conrad. Lyco&s;t.</NOTE> that excellent Painter, that being commanded to pourtray a Giant of a great &s;tature, and find|ing it hard to &s;et him forth &s;o great (in that &s;mall table he had in hand) as was required, he painted in the table an hand of huge big|ne&s;s, and two Giants al&s;o, who with two long &s;ticks mea&s;ured one finger of the Giants hand, that by the greatne&s;s of that finger, the mighty &s;tature of that Giant might appear. So at this pre&s;ent I am compelled to do; I am now to &s;et forth to you a mighty Giant, that &s;welling &s;in of Pride, and a little to touch upon that excellent Grace of Hu|mility: I can but only paint a hand of ei|ther, but by ob&s;erving the Proportion thereof, you may the more ea&s;ily take a true &s;urvey of both.</P>
<P><HI>Que&s;t.</HI> You may ask, <HI>What is this &s;in of Pride?</HI></P>
<PB N="6" REF="12">
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg"><HI>Superbia e&s;t amor af|fectus &s;eu appetitus inordinatus propriae ex|cellentiae, alios inju&s;t&egrave; cupiens &s;uperare.</HI> Ger&s;on. <HI>Superbia e&s;t elatio vitia&s;a, quae inferiorem de&s;piciens, &s;uperiori|bus &amp; pa|ribus &s;ata|git dominari.</HI> Hugo de S. vict.</NOTE> Pride is an inordinate de&s;ire of a mans own excellency and glory, a refu&s;al to be in &s;ubjection to tho&s;e to whom he ought, and a &s;inful affection to be above others. Proud men (like the Sons of <HI>Belial</HI>) do reject every yoke; and like tho&s;e Citizens that hated Chri&s;t, and &s;ent a me&s;&s;age after him, &s;aying, <HI>We will not have this man to reign over us,</HI> Luke 19.14. Therefore the Romans painted Pride in the form of a Devil, having three Crowns upon his head, one upon another; in the fir&s;t was written <HI>Tran&s;cendo,</HI> I &s;urpa&s;s all others, becau&s;e the proud man thinks he ex|ceeds all other men. And therefore &s;aith <HI>Hugo,</HI> Pride is a vitious haughtine&s;s, whereby a man de&s;pi&s;eth his inferiours, and earne&s;tly bu&s;ieth him&s;elf to rule over his equals, and tho&s;e al&s;o that are above him. In the &s;econd Crown was written, <HI>Non obedio,</HI> I obey no others; becau&s;e Pride would give Laws to others, but obey none him&s;elf. In the third was written, <HI>Perturbo,</HI> I trouble all; and we &s;ee by experi|ence, that the pride of &s;ome per&s;ons doth trouble a whole Nation. Pride then is a &s;wel|ling de&s;ire of a mans own excellency and glory,
<NOTE PLACE="marg"><HI>Caera &s;u|perbia e&s;t vitium quo &s;e exi&s;ti|mans ali|quid. vel e&s;&s;e honum quod non e&s;t, vel &agrave; &s;e e&s;&s;e quod e&s;t, in &s;e, non in Domino gloriatur.</HI> Bern. Epi&s;t. <HI>Melius e&s;t in malis factis humilis confe&s;&s;io quam in bonis &s;uperba gloriatio</HI> Augu&s;t. in Luc. 18.</NOTE> whereby a man is pufft up with &s;omething that is in him, or the conceit of &s;omething that is pe|culiar to him. Pride makes a man high in his own e&s;teem; it was a proud one that &s;aid, <HI>I am not as other men are,</HI> Luke 18.11. and he gives God thanks for it, that he is no extortioner, un|ju&s;t,
<PB N="7" REF="12">&amp;c. a &s;trange kinde of Prayer, <HI>Non e&s;t i&s;ta &s;upplicatio, &s;ed &s;uperlatio;</HI> this is no con|fe&s;&s;ion of his &s;ins, but a commendation of his vertues; he cometh not as a beggar, to &s;hew his rags, to move mercy and compa&s;&s;ion; but as a proud bragger, &s;hewing his robes, &s;tand|ing upon his merits; <HI>Non o&s;tendit vulnera, &s;ed potius munera,</HI> he confe&s;&s;eth not his wants, but boa&s;teth of his worth: And many in the world there are of his &s;tamp, that think all their Gee&s;e are Swans, holding them&s;elves more wi&s;e, more holy, of better con|ver&s;ation, of more pure note, and better report then others; as if this were a thing mo&s;t ju&s;t, for a man to ju&s;tifie him&s;elf, as <HI>Au|&s;tin</HI> &s;peaks again&s;t <HI>Fau&s;tus</HI> the <HI>Ma|nichee:</HI>
<NOTE PLACE="marg"><P><HI>Augu&s;t. contrae Fau&s;t. Manich. lib.</HI> 5. <HI>cap.</HI> 7.</P>
<P>The clock of the Phari&s;ees Tongue, went truer then the dyal of his Heart. <HI>Adams.</HI></P></NOTE> But he &s;hould have let an|other have commended him, and not his own mouth; he &s;hould not have been his own Cryer and Trum|peter. The Hebrew word <HI>Gauoah,</HI> &s;ignifying the high man, is by the Greeks rendred <GAP LANG="grc" DESC="foreign" RESP="OXF">, which &s;ignifies an appearance, not a real thing; an appearance more then enough; &s;hewing that Pride is a great vanity, an appearance of that which is not in reality; the counting of a mans &s;elf to be &s;omething, when he is nothing:
<NOTE PLACE="marg">Gal. 6.3. <HI>Superbia of|fu&s;cat ocu|lum mentis.</HI> Bern.</NOTE> Its natural to men to think too well of them|&s;elves, and too meanly of others; to magni|fie, yea, Deifie them&s;elves; and vilifie, yea, nullifie others: For a man looking through the &s;pectacles of &s;elf-love, thinks every gift
<PB N="8" REF="13">that God hath be&s;towed on him greater then it is, imagining &s;hadows to be &s;ub&s;tances, and mole-hills mountains; yea, even his own ble|mi&s;hes and deformities to be ornaments; <HI>Nar|ci&s;&s;us</HI>-like,
<NOTE PLACE="marg">Acts 8.9, 10.</NOTE> doting upon his own face; and as <HI>Simon Magus,</HI> who though he were a wicked wretch, and a notorious Witch, yet will have it given out, that him&s;elf was &s;ome great one, <HI>To whom they all gave heed from the lea&s;t to the greate&s;t, &s;aying, This man is the great power of God.</HI>
<NOTE PLACE="marg">Apoc. 3.17.</NOTE> So the Church of <HI>Laodi|cea</HI> &s;aid, <HI>I am rich, and encrea&s;ed with goods, and have need of nothing.</HI> So the Scarlet-coloured Strumpet glorified her &s;elf,
<NOTE PLACE="marg">Apoc. 18.7, 8, 9.</NOTE> and thought her &s;elf a Queen, when &s;he is ready for ruine.</P>
<P>Yea, this corruption prevails upon the ve|ry Regenerate, and &s;uch as are in part &s;an|ctified: We read that the very Apo&s;tles them|&s;elves &s;trove for precedency, <HI>Luke</HI> 22.24. and 9.46. Surely the Di&s;ciples thought that it was a very &s;mall matter for them, to think every one his own peny the be&s;t &s;ilver, and to envy <HI>Peter, James</HI> and <HI>John,</HI> for being in more e&s;teem with Chri&s;t (as they thought) then them&s;elves. And in all ages &s;ince Chri&s;ts time, there have been &s;ome in the Church, that have had an over-weening conceit of their own righteou&s;ne&s;s, purity, and perfection, as the <HI>Cathari&s;ts, Donati&s;ts, Joviniani&s;ts, Pelagians,</HI> and the <HI>Quakers,</HI> and others of that &s;tamp in the&s;e days, thinking that a ju&s;t man hath not &s;in remaining in him; and the Papi&s;ts, and
<PB N="9" REF="13">&s;uch like, who will have a hand in their own conver&s;ion.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD>CHAP. 3. <HI>Of the cau&s;es of Pride.</HI></HEAD>
<P N="1">1. THe fir&s;t cau&s;e of Pride in us, is, that bit|ter root of Pride that was in our fir&s;t Parents; it is an evil that is hereditary to us all, that every one of <HI>Adams</HI> race brings with him into the world; it is reigning in every &s;oul in the &s;tate of nature, and it is abiding in the be&s;t; and if God leave them but a lit|tle, they will quickly &s;hew it, as <HI>Hezekiah</HI> did; though he was holy, &s;incere, and full of faith and confidence in God; yet when God left him in the bu&s;ine&s;s of the Amba&s;&s;adors of the Princes of <HI>Babylon,</HI> his heart was lifted up,
<NOTE PLACE="marg">2 Chron. 32.25, 31.</NOTE> and &s;tufft with pride.</P>
<P N="2">2. A &s;econd cau&s;e of Pride is ignorance. <HI>Menander</HI> an Heathen could &s;ay, <GAP LANG="grc" DESC="foreign" RESP="OXF">, &amp;c. When&s;oever you &s;ee a proud man, &s;ay, There's a fool; and it is weakne&s;s, folly and ig|norance that cau&s;eth pride and high thoughts of our &s;elves; <HI>as with the lowly there is wi&s;dom,
<NOTE PLACE="marg">Prov. 11.2.</NOTE> &s;o with the proud and high-minded there is folly and ignorance. Melancton</HI> &s;aid, that all proud men are fools, and all fools are proud:
<NOTE PLACE="marg"><HI>Melanct. explic. dom.</HI> 11. <HI>po&s;t. trin.</HI></NOTE> Proud men are in darkne&s;s, and &s;elf-conceited men are fooli&s;h; and blinde men &s;ee no evil; and men u&s;e to call a proud fanta&s;tical man, a
<PB N="10" REF="14">proud fool:
<NOTE PLACE="marg">Prov. 26.12.</NOTE> Nay <HI>Solomon</HI> &s;aith, <HI>See&s;t thou a man wi&s;e in his own conceit? there is more hope of a fool then of &s;uch a man.</HI></P>
<P>Ignorance of God, and of our &s;elves, is a great cau&s;e of pride.</P>
<P N="1">1. Ignorance of God: Proud <HI>Pharaoh</HI> was ignorant of God, when he &s;corneth the me&s;|&s;age &s;ent to him from God; he cryes out, <HI>Who is the Lord? I know not the Lord, &amp;c.</HI> The ig|norance of Gods glory and greatne&s;s, and of his infinite perfections, is one cau&s;e why the heart of vain man is apt to &s;well with pride;
<NOTE PLACE="marg"><HI>Principium &s;uperbiae e&s;t ne&s;cire Deum.</HI> Chry. homil. de Ozia. <HI>Cognitio Dei con&s;ter|nit atque contundit hu|manam &s;uperbiam.</HI> Cal. in&s;tit. lib. 1. cap. 1.</NOTE> for were we acquainted in &s;ome mea&s;ure with Gods glorious perfections, it would humble us in the &s;en&s;e of our mani|fold imperfections: Likewi&s;e the ignorance of Gods purity and ho|line&s;s, his mercy and goodne&s;s; men are apt to pride them&s;elves, while they look upon others, comparing them&s;elves with the be&s;t; but did they look up to Gods infinite great|ne&s;s and goodne&s;s, and to his un&s;potted holi|ne&s;s, the pride of their hearts would fall down.</P>
<P N="2">2. Ignorance of our &s;elves is the cau&s;e of pride,
<NOTE PLACE="marg"><HI>De igno|ranti&aacute; tui venit&s;uper|bia.</HI> Bern. in Cantic.</NOTE> and high thoughts of our &s;elves. <HI>De|monax</HI> the Philo&s;opher being asked when he began to Philo&s;ophize, an&s;wered, when he began to know him&s;elf. And <HI>Plato</HI> &s;aith, that the Oracle of <HI>Apollo</HI> did &s;tir up every man that entred into his Temple, to the knowledge of him&s;elf, by this &s;hort &s;entence
<PB N="11" REF="14">written over the gate of the Temple,
<NOTE PLACE="marg"><HI>Homo &s;cito teip&s;um; bo|num e&s;t e|nim &s;cire propriam infirmita|tem.</HI> Aug</NOTE> <HI>No&s;ce teip&s;um,</HI> Know thy &s;elf; labouring by the true knowledge of them&s;elves, to bring them to humility: Therefore &s;aith <HI>Au&s;tin,</HI> O man, know thy &s;elf, for it is good to know thine own infirmities. When men &s;tand upon their own bottoms, and magnifie them&s;elves, it is an argument they know not them&s;elves: De|formed per&s;ons in the dark &s;ee not their own &s;pots. If a Leper &s;hould boa&s;t of his beauty,
<NOTE PLACE="marg">The Owl is a proud bird, but of great debi|lity of &s;ight.</NOTE> you would &s;ay, this man knoweth not his own face, or hath not &s;een his face in a gla&s;s; &s;o he that walks in the dungeon of ignorance, &s;eeth not him&s;elf, and knows not that evil that is in him&s;elf, and what evils he is &s;ubject to, there|fore he is apt to have high thoughts of him|&s;elf. Did man con&s;ider his many &s;ins, and daily tran&s;gre&s;&s;ions, his inability to &s;tand, his readine&s;s to fall, the corruption of his birth, the wickedne&s;s and mi&s;ery of his life, and the uncertainty of his death; did he con&s;ider, that what good &s;oever he hath, it is not his own; and what he hath he may lo&s;e, if not rightly u&s;ed; and that one day he mu&s;t be called to an ac|count for what he hath received; then would he finde little cau&s;e to be proud of any thing. The more wi&s;dom a man hath, the more hum|ble it will make him; and the more ignorant he is, the more proud. <HI>Job</HI> &s;aith,
<NOTE PLACE="marg">Job 28.13.</NOTE> <HI>That wi&s;dom is not to be found in the land of the living;</HI> the Chaldee Paraphra&s;t tran&s;lates thus, Neither is it found in the land of proud livers, or of tho&s;e who in their lives are proud &s;inners:
<PB N="12" REF="15">They that have lea&s;t wi&s;dom, lea&s;t grace, com|monly think they have mo&s;t; and they that have mo&s;t, &s;ee the mo&s;t want. By &s;eeing much into them&s;elves, they &s;ee how much they want; and that which they have, being no|thing to what they lack, makes them have mean thoughts of them&s;elves.</P>
<P N="3">3. A third cau&s;e of Pride in many men, is, from the flattering applau&s;e of others. When mens parts and learning,
<NOTE PLACE="marg"><HI>Qui auditis blanditiis in altum &s;e extollit, quid aliud quam au|rum reprobum fuit, quod fornax igne con|&s;ump&s;it?</HI> Gregor.</NOTE> and their opinions in Controver&s;ies are ap|plauded, when men are cryed up for their wit, eloquence, memory, this is apt to puff them up with pride; then they think there is &s;omething in them extraordinary, for which they may hold up their head: This makes them look too much upon them&s;elves, as tho&s;e that &s;tay long at a gla&s;s, poring upon their own faces, till at length they fall in love with their own &s;hadow. When <HI>Herod</HI> made an eloquent Oration to the people, they gave a &s;hout,
<NOTE PLACE="marg">Act. 12.22, 23.</NOTE> &s;aying, <HI>It the voyce of a God, and not of a man:</HI> This vain applau&s;e of the people, pufft up his heart with pride, making him to give that glory to him&s;elf, that was due to God. A proud heart loveth to be tickled and flatter|ed;
<NOTE PLACE="marg"><HI>Adulatio blanda om|nibus ap|plaudit, omnibus &s;alve dicit. Haec &s;agitta levit&egrave;r volat, &amp; cito infigitur.</HI> Ca&s;&s;iodor. in quadam Epi&s;tola.</NOTE> and flatterers deal with men whom they flatter, as the Jews did with Chri&s;t; they blindefold him, then call him Rabbi, and &s;eem to reverence him. A blinde man heareth the
<PB N="13" REF="15">good that is &s;aid of him, but perceiveth not the hurt and evil that is meant towards him; and it many times fals out, that tho&s;e that love to be flattered for their vertues, are al&s;o (as a ju&s;t plague and puni&s;hment upon them) flat|tered in their &s;ins. It is a great weakne&s;s in any man to delight in &s;uch per&s;ons, being the mo&s;t pernicious people in the world, keeping a man ever from the true knowledge of him|&s;elf; and they will follow him no longer then they can get by him, like the Celedony &s;tone, that lo&s;eth its vertue, unle&s;s it be rubbed with gold; or like the Ivy, that &s;ucks out the &s;ap of the Oak that &s;upports it: They deal with a man, as a man doth with a candle, carry it while it &s;erves his turn, and hurl it away when it is like to burn his fingers.</P>
<P N="4">4. The fourth cau&s;e of Pride is the Devil: The true Original of all Pride is Satan him&s;elf; through his &s;in, it was the fir&s;t &s;in that he com|mitted, &s;ome think. God did di&s;cover to the Angels,
<NOTE PLACE="marg">Zanch. de nat. Dei.</NOTE> that the &s;econd Per&s;on in Trinity &s;hould take upon him the Humane Nature, and that the&s;e would not &s;toop unto him: Thus <HI>Zanchy</HI> and others. But whatever the particu|lar object of it was, it is mo&s;t probable that it was the &s;in of Pride. When the &s;eventy Di&s;|ciples which our Saviour had &s;ent out to work miracles, and to preach, returned again with joy, &s;aying, <HI>Lord,
<NOTE PLACE="marg">Luk. 10.17, 18.</NOTE> even the Devils are &s;ubject unto us through thy name:</HI> He &s;aid unto them, <HI>I beheld Satan as lighting fall from heaven.</HI> Some are of opinion, that our Saviour &s;pake
<PB N="14" REF="16">here of the fall of <HI>Lucifer</HI> from Heaven for his pride;
<NOTE PLACE="marg">Gregor. Theophil.</NOTE> whereof ye may read <HI>Revel.</HI> 12.7, 8, 9. where it is &s;aid,
<NOTE PLACE="marg">Superbia e&s;t caput antiqui Serpentis.</NOTE> that <HI>Michael and his Angel fought again&s;t the Dragon and his Angels;</HI> and in fight prevailed &s;o, that there was no more place found in Heaven, either for the Dragon him&s;elf, or for his Angels, but he was ca&s;t out, and they with him; and this fall (no que&s;tion) Chri&s;t Je&s;us was an eye-witne&s;s and beholder of in his Divinity, being that <HI>Michael</HI> there &s;poken of, who gave him the fall, and threw him down; and thus they take the an|&s;wer of Chri&s;t to be a caveat to the&s;e Di&s;ci|ples, to take heed of being infected with pride, occa&s;ioned by their pro&s;perous &s;ucce&s;s, from this fearful example. Some &s;ay, the Devil hath in him every &s;in <HI>&s;ecundum reatum,</HI>
<NOTE PLACE="marg"><HI>Aquinas.</HI> Dr. <HI>Boys.</HI></NOTE> but only pride <HI>&s;ecundum affectum:</HI> They &s;ay he is guilty of other &s;ins, only tempting men to them; but that pride is his own proper and pe|culiar &s;in; but the Scripture notes him to have been a lyar and a murtherer from the begin|ning; therefore I &s;ee not how their a&s;&s;ertion holdeth. But though it be not his proper &s;in, yet it is his &s;pecial &s;in; and therefore the Pro|verb &s;aith, <HI>As proud as</HI> Lucifer. Men u&s;e to parallel a proud per&s;on with the Devil, and no &s;inner be&s;ides; and it is an undoubted chara|cter of a childe of the Devil, in whom&s;oever it domineereth: And for that cau&s;e, Satan (like that great <HI>Leviathan</HI>) may be called the King over all the children of Pride.
<NOTE PLACE="marg">Iob 41.34.</NOTE> And as every Souldier may be known under who&s;e
<PB N="15" REF="16">banner he fights, by &s;ome &s;ign that he carri|eth: So Pride is the mark to know under who&s;e banner he fights, that bears it, <HI>&s;cil.</HI> the Devils. Pride is the proper badge of the Devil,
<NOTE PLACE="marg"><HI>Quid e&s;t Diabolus? Angelus per &s;uperbiam &agrave; Deo &s;uperatus.</HI> Aug. in vigil. nativ. dom. Serm. 4.</NOTE> which he gives to all his fol|lowers. One calls Pride the Devils Grammar, the fir&s;t book taught in his School; this Grammar teacheth ill con&s;truction, and ill ver&s;ifying, to mea&s;ure our &s;elves at a large ell, and others at a &s;hort one, making long &s;hort, and &s;hort long: This Grammar al&s;o maketh ill declen|&s;ions, teaching even children as well as men, to decline from good to evil.
<NOTE PLACE="marg"><HI>Superbus e&s;t Diaboli.</HI> Martyr. Aquinas.</NOTE> And the proud man doth daily wor&s;hip the Devil, being guided by his Laws and &s;ugge&s;tions, framing him&s;elf to do his will. Pride began <HI>in mente Angelica,</HI> and being conceived in the minde of an Angel, it changed his mo&s;t noble na|ture into a Serpentine nature, and no mar|vel he de&s;ires to make men like him&s;elf.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAP. 4. <HI>Of the kindes of Pride.</HI></HEAD>
<P>PRide is twofold; External and Internal.</P>
<P>Fir&s;t, of External Pride of the body, and tho&s;e things that belong to it: and fir&s;t,</P>
<P>Of Pride of Apparel, and the vanity thereof.</P>
<DIV3 N="1" TYPE="section">
<PB N="16" REF="17">
<HEAD>SECT. 1. <HI>Of immode&s;t apparel.</HI></HEAD>
<P N="1">1. THat Apparel is vitious, and an en&s;ign of Pride, when it is not mode&s;t, but carries with it an incentive to lu&s;t and wanton|ne&s;s.
<NOTE PLACE="marg">Ho&s;. 2.2.</NOTE> The Prophet <HI>Ho&s;ea</HI> &s;peaks of the adul|tery between the brea&s;ts; they had either naked brea&s;ts, or el&s;e hung alluring Orna|ments between the brea&s;ts. A woman in the attire of an Harlot met the young man, <HI>Prov.</HI> 7, 10. One of the Ancients &s;aith, that they which dre&s;s them&s;elves with a de&s;ire and intention to plea&s;e men, or to provoke any to lu&s;t, they offer up their own &s;ouls to the Devil: And <HI>Hierom</HI> &s;aith, If a man or woman adorn them&s;elves &s;o,
<NOTE PLACE="marg">Hieron. Epi&s;t.</NOTE> as they pro|voke others to look after them, though no evil follow upon it, yet the party &s;hall &s;uf|fer eternal damnation, becau&s;e they offered poy&s;on to others, though none would drink of it. Such apparel is the badge of Pride, the bait of Lu&s;t, and the foment of Va|nity.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="17" REF="17">
<HEAD>SECT. 2. <HI>Of co&s;tly apparel.</HI></HEAD>
<P N="2">2. THat apparel is a badge of Pride, that is too expen&s;ive, when &s;o much of a mans e&s;tate is wa&s;ted upon the &s;uperfluous decking of this earthly tabernacle, by which the bowels of many of Gods poor di&s;tre&s;&s;ed Saints might have been greatly refre&s;hed. Let wo|men wear <HI>mode&s;t apparel, not with broidered hair, gold, pearls, or co&s;tly aray, but with good works:</HI>
<NOTE PLACE="marg">1 Tim. 2.9, 10. The <HI>Lacedemonians</HI> had a Law, that none but harlots might u&s;e rich apparel, that ho|ne&s;t women might be brought out of love with bravery.</NOTE> Now when they wear &s;uch co&s;tly garments, that thereby they are re&s;trained from feeding and clothing the poor and needy members of Chri&s;t, this is &s;inful. This is exceeding con|trary to the garments that the god|ly wore in former times, wherein all exce&s;s and adorning of the body was aban|doned. Our fir&s;t Parents were clad in bea&s;ts skins, the Prophets wore rough garments, and <HI>John Bapti&s;t</HI> was clothed in Camels hair, and the ble&s;&s;ed Virgin only in a mean ha|bit, to cover nakedne&s;s, not to beautifie her body.
<NOTE PLACE="marg">Matth. 3. <HI>Non ad or|natum cor|poris, &s;ed ad tegumentum nuditatis.</HI> Chry&s;. <HI>Ve&s;tis e&s;t reme|dium turpitudinis erube&s;centiae, quam per peccatum contraximus; ante peccatum &s;ufficiebat homini propria pulchritudo pro ve&s;titur&acirc;, nec habebat cau&s;am erube&s;centiae.</HI></NOTE> Now great folly it is &s;o curiou&s;ly and expen&s;ively to deck and trim the body,
<PB N="18" REF="18">that mu&s;t ere long be a di&s;h and fea&s;t for the worms, and neglect the &s;oul that mu&s;t live for ever. Tell me, &s;aith <HI>Cyprian,</HI> if <HI>Paul</HI> dur&s;t not glory, but in the Cro&s;s of Chri&s;t, how dare&s;t thou to pride thy &s;elf in the&s;e vanities? It is the fooli&s;he&s;t thing that can be, for a man to be proud of gay and co&s;t|ly garments, which are but the badge of &s;in, and the en&s;ign of &s;hame. What cre|dit were it for a Traytor to be fettered with &s;ilver bolts, or a Fellon to be hanged with a &s;ilken halter? Our garments are but a remedy for the filthine&s;s of our &s;hame, which we have contracted by &s;in. Before the Fall, mans own proper beauty was &s;ufficient to him in&s;tead of apparel, neither had he any cau&s;e of &s;hame: <HI>Con&s;ider the Lilies of the field,</HI> &s;aith our Saviour, <HI>they labour not, nor do they &s;pin, yet Solomon in all his glory, was not arayed like one of the&s;e.</HI></P>
</DIV3>
<DIV3 N="3" TYPE="section">
<PB N="19" REF="18">
<HEAD>SECT. 3. <HI>Of wearing habits above our degree.</HI></HEAD>
<P N="3">3. HEre al&s;o doth Pride appear, when per|&s;ons wear habits above their rank and degree. The pride of the rich man is &s;et down, <HI>Luke</HI> 16. in that being neither hono|rably de&s;cended, nor de&s;ervedly advanced,
<NOTE PLACE="marg">Luke 16.19, 20. <HI>Auferimur cultu; gem|mis auroque togun|tur Omnia; pars mini|ma e&s;t ip&s;a puella &s;ui.</HI> Ovid. lib. 2. de Re|med.</NOTE> but only having &s;craped an huge e&s;tate together, he would (being but a Pea&s;ant, or at be&s;t, but a private man) be apparelled above his place: For our Saviour tells us, <HI>There was a certain rich man, which was clothed in purple and fine linnen, &amp;c.</HI> This &s;ome gather, becau&s;e he is not called <HI>Vir,</HI> but <HI>Homo</HI> in Latine, nor <GAP LANG="grc" DESC="foreign" RESP="OXF">, but <GAP LANG="grc" DESC="foreign" RESP="OXF"> in Greek, and tho&s;e that are skilled in the three Learned Tongues, know,
<NOTE PLACE="marg"><HI>Solis nobilibus <GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">cu|it by&s;&s;o indui.</HI> Philo|&s;tratus.</NOTE> that <HI>A|dam</HI> in Hebrew, <GAP LANG="grc" DESC="foreign" RESP="OXF"> in Greek, and <HI>Homo</HI> in Latine, &s;ignifie mean men of no e&s;teem, whereas <HI>I&s;h,</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, and <HI>Vir,</HI> &s;ignifie &s;ome de&s;ert and re|nown purcha&s;ed by Arts or Arms: Now his pride is &s;et forth,
<NOTE PLACE="marg"><HI>Purpura olim ve&s;tis regia &amp; &s;enatoria,</HI> 1 Macchab. 14.43.</NOTE> in that he was clothed in purple and fine linnen. Purple was anciently a garment on|ly for Kings and Noble Senators to wear, granted by licen&s;e among the Jews to their High Prie&s;ts to wear.</P>
<P><HI>And fine linen]</HI> This &s;ame <HI>By&s;&s;us,</HI> tran&s;lated
<PB N="20" REF="19">fine linnen, was <HI>linum Indicum &amp; Aegyptia|cum,</HI>
<NOTE PLACE="marg"><HI>Chemnit in Luc.</HI> 16.</NOTE> &s;o precious, as anciently it was exchanged for gold, weight for weight, as the learned note.
<NOTE PLACE="marg">Gene&s;. 4 1.42.</NOTE> We read that <HI>Jo&s;eph,</HI> by the appoint|ment of <HI>Pharaoh,</HI> was &s;o apparalled, when he was made <HI>Viceroy</HI> of all <HI>Egypt;</HI> and our Saviour Chri&s;t tells us,
<NOTE PLACE="marg">Mat. 11.8.</NOTE> that they that wear &s;oft rayment, are in Kings hou&s;es. This man then being at the be&s;t, but &s;ome Citizen or rich Trade&s;man, forgate him&s;elf, and took too much &s;tate upon him, to &s;trout it like a Peer of the Land.
<NOTE PLACE="marg"><HI>Mollia indumenta ani|mi molliciem indicant.</HI> Bernard. <HI>Quid de ha|bitu dicam? in quo jam non calor &s;ed color requiritur, magi&s;que cultui ve&s;tium quam virtutum in&s;i&s;titur?</HI> Bernar. Serm. &s;uper pa&s;&s;.</NOTE> Soft garments do &s;hew the &s;oftne&s;s and effeminatene&s;s of the minde, when men do much affect them. Every man is to con&s;ider his place and ability, and &s;ee that he exceed not in &s;umptuou&s;ne&s;s for the matter of his garments; for it is not fit he &s;hould wear &s;ilk, that is &s;carce a|ble to pay for cloth; and commonly, to wear garments above our calling, is but an allure|ment to evil. It is written of the Emperour <HI>Severus,</HI> that in his time he never beheld any man in <HI>Rome</HI> apparelled in &s;ilk and purple: but now there is a great confu&s;ion of degrees; for <HI>Gill</HI> cannot be known from a Gentlewoman.</P>
<P>The u&s;e of apparel is divers:</P>
<P N="1">1. For nece&s;&s;ity, to warm us, and pre&s;erve us from injury by wind and weather.</P>
<P N="2">2. For hone&s;ty, ornament and comeline&s;s.</P>
<P N="3">3. For di&s;tinction of one Sex from another, and for di&s;tinction of qualities of men and wo|men:
<PB N="21" REF="19">For great per&s;ons may and ought to wear rich apparel, &s;o it be &s;ober, &s;eemly, and civil. Curio&s;ity of garments is a demon&s;tra|tion of the deformity of the minde and manners;
<NOTE PLACE="marg"><HI>Ornamentum e&s;t quod ornat.</HI> Seneca. <HI>Ve&s;tium curio&s;itas, deformita|tis mentis, &amp; morum judicium e&s;t.</HI> Bern.</NOTE> and that is an orna|ment which doth adorn the body, &s;aith <HI>Seneca. John Bapti&s;t</HI> was not apparelled in &s;oft raiment, <HI>viz.</HI> in &s;ilks and velvet, and &s;uch effeminate|ne&s;s, that &s;uited the Court, and not the wilder|ne&s;s; his apparel was neither co&s;tly, for the matter and &s;tuff whereof it was made, nor yet curious, for the fa&s;hion and manner of making, but decent and comely for his per|&s;on and profe&s;&s;ion. He had his <HI>garment of Camels hair, and a leathern girdle about his paps, and his meat was locu&s;ts and wilde honey.</HI>
<NOTE PLACE="marg">Matth. 3.4. <HI>Serica, purpura, &amp; tincturarum fucus de|corem habent, &s;ed non praebent.</HI> Bernar. ad Sophiam Virgin.</NOTE> Thus as <HI>Valerius Maximus</HI> writeth of <HI>Diogenes</HI> the Philo&s;o|pher, that he would rather content him&s;elf with a thredbare gown or cloak, and live upon herbs, then go to the Court and flatter the Emperour: So <HI>John Bapti&s;t</HI> would wear a mean habit, and live in a mean e&s;tate, ra|ther then frame him&s;elf to wink at vice, and flatter <HI>Herod;</HI> therefore he cho&s;e rather to wear a homely weed, be&s;t be&s;eeming the plain and naked truth,
<NOTE PLACE="marg"><HI>Quae au|tem contra mores ho|minum &s;unt flagitia, pro morum diver&s;itate vitanda &s;unt, &amp;c. turpis enim omnis pars e&s;t &s;uo univer&s;o non congruens.</HI> Augu&s;t. confe&s;&s;. lib. 3. cap. 8.</NOTE> then gorgeous and gaudy apparel, better &s;uiting a Para&s;ite then a Preacher. Some think it is lawful for Countrys
<PB N="22" REF="20">to wear what they li&s;t, and to follow every day a new mode. How&s;oever (que&s;tionle&s;s) the God of Order alloweth a difference and di&s;tinctions of per&s;ons; yea, even approveth that they &s;hould be known from the vulgar by their apparel, an&s;werable to their e&s;tate, <HI>Luke</HI> 7.25. And a man may &s;ee by natu|ral rea&s;on, that &s;ilks, and better &s;tuffs too, were to no purpo&s;e, if none might wear them: yet exce&s;s is reproved even in Princes, <HI>Amos</HI> 6. But again&s;t meaner per&s;ons e&s;pe|cially, that &s;eldom u&s;e any other book then a Looking-gla&s;s, and are vain in their ha|bits, there is a notable threatning, <HI>I&s;a.</HI> 3.16, 17. Doubtle&s;s it is a fault even in the greate&s;t, when bravery in the Court, cau&s;eth beggery in the Countrey. It was not the co&s;tly apparel of <HI>Solomons</HI> Servants, but the good order that they kept, that the Queen of <HI>Sheba</HI> &s;o much admired.
<NOTE PLACE="marg">1 King. 10. <HI>Dudley Fenner.</HI></NOTE> <HI>De ve&s;titu lex e&s;t, ut eo tantum utamur, qui cuju&s;que aetati, ex aequalium bonorum, mode&s;ti&s;&s;imorumque ex|emplo pror&s;us &s;it</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">. <HI>Tit.</HI> 2.3.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<PB N="23" REF="20">
<HEAD>SECT. 4. <HI>Of &s;uperfluous Garments.</HI></HEAD>
<P N="4">4. PRide appears in the &s;uperfluity of Appa|rel. There may be &s;uperfluity herein.</P>
<Q><L>Quantum ad magnitudinem,</L>
<L>Et quantum ad multitudinem.</L></Q>
<P N="1">1. For the greatne&s;s of Garments; <HI>Cato</HI> &s;peaks of one that was called <HI>Grando,</HI> becau&s;e he would have every thing great, a great Hat, great Shooes, and all his garments very great. Thus women are to be taxed, that wearing co&s;tly garments, do draw long tails after them, &s;weeping the ground, and rai&s;ing the du&s;t there|with: Much of that &s;uperfluity might be &s;pa|red to cloath the backs of many poor Chri&s;ti|ans, whom they &s;ee half naked before their eyes. God taxeth the Jews for this &s;uperfluity by the Prophet <HI>Jeremiah;</HI>
<NOTE PLACE="marg">Jer. 2.34.</NOTE> <HI>In thy skirts is found the blood of the &s;ouls of the poor innocents: I have not found it by &s;ecret &s;earch, but upon all the&s;e.</HI> The good things which they had in great abun|dance (with which they ought to have relieved and cloathed the poor) they con&s;umed in the skirts of their garments; but &s;uch kind of gar|ments as the&s;e &s;hall be con&s;umed with burning and fuel of fire, or <HI>Cibo ignis,</HI> meat of fire, ac|cording to the Hebrew, <HI>I&s;a.</HI> 9.5.</P>
<P N="2">2. Superfluity con&s;i&s;teth in the multitude of garments. Great was the pride of <HI>Heliogabalus;</HI>
<PB N="24" REF="21">that would not wear a garment twice: but in the Countrey of <HI>Licaonia,</HI>
<NOTE PLACE="marg">Mat. 10.10. Luke 9.3.</NOTE> none might wear but one garment in one whole year. When Chri&s;t &s;ent out the Di&s;ciples to preach the Go|&s;pel, he bids them not to have two coats a|peice, and to take nothing with them for the journey.</P>
<P>Object. <HI>But is it not lawfull for a man to have two coats, to have change of raiment?</HI></P>
<P><HI>An&s;w.</HI> You are to know, that this inhibiti|on of Chri&s;t was onely temporary, not per|petual,
<NOTE PLACE="marg">Mat. 10.5, 6.</NOTE> but onely till the Apo&s;tles had preached to the Jews, which to do, one &s;uit would &s;erve their turn (for they were commanded not to go into the way of the Gentiles, nor to enter in|to any City of the Samaritans, but to go rather to the lo&s;t &s;heep of the hou&s;e of <HI>I&s;|rael)</HI> And either their journeyes &s;hould be &s;o &s;hort,
<NOTE PLACE="marg">Non proibi&s;&s;e il po&s;&s;edere quae&s;te tali co&s;eima com|manda lor q&uuml;ae&s;to, non &s;olo perche, non &s;tano ro|tardat i da nifs uno im|pedimento, ma ancora &agrave; fincche gu&s;tando ali|quanto il benefitio de la divina providenzia &s;ia|no preparati &agrave; que&s;to of|ficio Apo&s;tolico.</NOTE> as they might ea|&s;ily reach from place to place with one coat, and without refre&s;hing them&s;elves by the way; or el&s;e he would extraordinarily &s;trengthen them, and provide for them, that they &s;hould in the &s;trength of what they had eaten at one place, go to another, as he did <HI>Elijah:</HI> If Chri&s;t had not allowed them to have had two coats at other times, as well might they &s;ay that they &s;hould never preach to the Gentiles, becau&s;e Chri&s;t forbade them for a time to go into the way of the Gentiles; which is cancelled, <HI>Mat.</HI> 28.19. when he bids them <HI>go teach all nations:
<PB N="25" REF="21">Mark</HI> 16.15. and &s;o was this cancelled al&s;o by the practi&s;e of Chri&s;t and his Apo&s;tles; for <HI>Ju|das</HI> was his Almoner, and pur&s;e-bearer, and his Di&s;ciples had two &s;words in his company: And in all probability, <HI>Paul</HI> had two cloaks,
<NOTE PLACE="marg">2 Tim. 4.13.</NOTE> for we reade of one that he left behind him at <HI>Tro|as,</HI> and it is likely he had another with him.</P>
<P>But that which I am now &s;peaking of, is a &s;u|perfluity in re&s;pect of the multitude of gar|ments: <HI>Take not two coats;</HI> that is, &s;aith <HI>Lyra,</HI> &s;uperfluous garments:
<NOTE PLACE="marg">One man weares e|nough on his back at once to cloath two naked wretches all their lives. <HI>Adams.</HI></NOTE> many there are, that have &s;uch variety of gar|ments, that they will rather let the moths eat them, than give away any of them to clothe the poor and nee|dy. To &s;uch <HI>James</HI> &s;peaks, <HI>Go to now you rich men,
<NOTE PLACE="marg">Jac. 5.1, 2.</NOTE> weep and boule for the mi&s;eries that are coming upon you: your riches are corrup|ted, your garments moth-eaten:</HI> the very moths &s;hall witne&s;s again&s;t &s;uch abu&s;ers of apparel.</P>
<P>Object. <HI>Doth not</HI> John Bapti&s;t, <HI>(when the people came to his Bapti&s;m, asking him what they &s;hould do) &s;ay unto them,</HI>
<NOTE PLACE="marg">Luk. 3.11.</NOTE> Let him that hath two coats impart to him that hath none; and he that hath meat, let him do likewi&s;e; <HI>this is no great variety, nor any &s;uperfluity, to have two coats; doth not this &s;eem to &s;et open a wide gap to Anabapti&s;tical parity, and equality, and Plato|nical community?</HI></P>
<P><HI>An&s;w.</HI> I mu&s;t confe&s;s that it is an hard task, to walk with an even foot in this argument, but either the rich or the poor will abu&s;e &s;ome|thing as &s;hall be taught them: let a man teach
<PB N="26" REF="22">that it is lawfull to po&s;&s;e&s;s goods, cloaths, mo|ney, land, and other goods that a man hath left him by his Ance&s;tors, or gotten by his ho|ne&s;t indu&s;try, and rich men will &s;oon conclude, that they are ab&s;olute owners of their wealth, and may u&s;e it, yea even abu&s;e it, at their own plea&s;ure: Let a man on the other &s;ide &s;tir up men to charity, the poor are apt pre&s;ently to think them&s;elves more than quarter-ma&s;ters of their rich neighbours goods; and if they be &s;omewhat &s;low in giving, they will be quick enough in taking them before they be given.</P>
<P><HI>Que&s;t.</HI> A que&s;tion may ari&s;e then, <HI>Whether there is any propriety, any</HI> meum <HI>and</HI> tuum <HI>in goods and cloaths,</HI> &amp;c. <HI>becau&s;e the Bapti&s;t here &s;peaks of an equal divi&s;ion?</HI></P>
<P><HI>An&s;w.</HI> 1. We mu&s;t an&s;wer affirmatively, that there is; and it may thus be proved: What God giveth, man may po&s;&s;e&s;s, <HI>P&s;al.</HI> 104.28. <HI>That thou give&s;t them, they gather: the ble&s;&s;ing of God maketh rich,</HI> Prov. 10.22.</P>
<P N="2">2. They are not onely given to men as ge|neral ble&s;tings, but as peculiar favours to his own children: <HI>Ble&s;&s;ed is the man that feareth the Lord,</HI> &amp;c. P&s;al. 112.1. <HI>Wealth and riches &s;hall be in his hou&s;e,</HI> ver. 3. Many of the godly have had great riches, as <HI>Abraham, I&s;aac, Jacob, Jo|&s;eph, Job, David, Solomon, Jo&s;eph</HI> of <HI>Arimathea, Nichodemus,</HI> and others, who&s;e faith Chri&s;t commendeth to us; therefore the po&s;&s;e&s;&s;ion of abundance is lawfull.
<NOTE PLACE="marg" TYPE="runSum"><HI>Object.</HI> Are not all things the Saints?</NOTE></P>
<P N="3">3. Chri&s;tian piety doth not overthrow but maintain a civil policy, which alloweth po&s;&s;e&s;&s;i|ons;
<PB N="27" REF="22">el&s;e to what u&s;e be all Laws about weights, mea&s;ures, buying, &s;elling, u&s;ury? yea, el&s;e what u&s;e is there of the eighth Command|ment? But I mu&s;t not &s;tay here: for though it be lawful for rich men to po&s;&s;e&s;s and enjoy tho&s;e things that God hath given them, or (more truly) lent them,
<NOTE PLACE="marg">1 Cor. 3.21. <HI>An&s;w.</HI> Theirs by right, but not by po&s;|&s;e&s;&s;ion; a right to all things, not in all things. <HI>Jus ad rem, non in re.</HI></NOTE> yet they mu&s;t remember, that they be but &s;tewards of them, and mu&s;t come to account for them, and mu&s;t u&s;e them well. Under the&s;e two kindes of provi&s;ion for back and belly, <HI>John</HI> pre&s;cribeth liberality in every kinde, &s;ignifying unto us, that eve|ry one mu&s;t out of his &s;uperfluity, and what he may &s;pare, &s;upply his brothers nece&s;&s;ity, and what he &s;eeth him want. <HI>Lyra</HI> &s;aith, that in tho&s;e hot Countreys men needed but one coat; therefore we mu&s;t give what others need, and what we may &s;pare.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>SECT. 5. <HI>Of &s;trange apparel.</HI></HEAD>
<P N="5">5. PRide appeareth further in wearing &s;trange apparel, of new and &s;tange fa|&s;hions. <HI>Heliogabalus</HI> erected a Council of Women,
<NOTE PLACE="marg">Sir <HI>Rich. Barkley</HI> de &s;ummo bo|no.</NOTE> who &s;hould determine what man|ner of attire the Matrons of <HI>Rome</HI> &s;hould wear. <HI>Caligula</HI> was a laughing &s;tock for the di&s;&s;olute fa&s;hion of his apparel: In <HI>Li|caonia</HI>
<PB N="28" REF="23">they would endure no inventions of any new fa&s;hions: If any one devi&s;ed any new fa&s;hions,
<NOTE PLACE="marg">When <HI>Alphon&s;us</HI> King of <HI>Arragon</HI> was ad|vi&s;ed to wear more co&s;tly apparel: I had rather, &s;aid he, excel my &s;ubjects in man|ners and authority, then in a Diadem, and purple. <HI>Diogenes</HI> meet|ing an effeminate young man that had attired him&s;elf finely but undecently for a man, as he thought: Art thou not a&s;hamed, &s;aid he, when Nature hath made thee a man, to make thy &s;elf a woman!</NOTE> that differed from the ancient manner of their Coun|trey, the devi&s;er was bani&s;hed, and the device aboli&s;hed. The <HI>Per&s;ians</HI> had a Law, That who&s;oever brought into their Countrey, any &s;trange or new manners, or fa&s;hions, he &s;hould lo&s;e his head. And <HI>Adrian</HI> the Emperour would &s;ay, that there is not any thing that doth more hurt a Commonwealth, then to infect the &s;ame with &s;trange and unaccu&s;tomed manners and fa&s;hions in apparel; therefore he made a Law again&s;t both. When men clothe them&s;elves with garments of divers colours, and &s;trange fa&s;hions, this I call &s;trange apparel: And here you may &s;ee the fanta&s;ticalne&s;s of proud &s;pirits, fre|quently to change the colour and fa&s;hion of their apparel: The&s;e men are like the <HI>Camelion,</HI> changing them&s;elves into every colour and &s;hape they behold; one day they are in this colour and fa&s;hion, and the next in another: Such as the&s;e are but bea&s;ts in the &s;hape of men; a bea&s;tly minde, and a bar|barous habit u&s;ually go together; good men have always &s;hunned the&s;e fooleries. Such as the&s;e the Lord threatneth,
<NOTE PLACE="marg">Zeph. 1.8.</NOTE> <HI>It &s;hall come to pa&s;s in the day of the Lords Sacrifice, that I will puni&s;h the Princes and the Kings children,
<PB N="29" REF="23">and all &s;uch as are clothed with &s;trange apparel.</HI> God judged not the ornaments of &s;ilver, and gold, and precious &s;tones, to be ab&s;olutely needful for us; for if he had, he would not have hid them in the bowels of the earth, and in the remote&s;t parts of the world, in Shell|fi&s;hes in the Sea, &amp;c. And one ob&s;erveth, if God would have covered us with divers coloured garments,
<NOTE PLACE="marg"><HI>Non haec ornant corpus, &s;ed mentem detegunt.</HI> Quintilian.</NOTE> he would have made Creatures &s;ome green, &s;ome yellow, &s;ome red, and &s;ome of all colours, and have cau&s;ed &s;ilk to be &s;own as flax is. There was never any age but found danger in gorgeous and fanta&s;tick apparel, and <HI>Seneca</HI> &s;aith, this hath brought ruine upon many a Commonwealth.
<NOTE PLACE="marg">Tacitus.</NOTE> The Roman Hi&s;to|ry &s;aith, that the fir&s;t that wore purple, was &s;mitten with thunder. <HI>Chry&s;o&s;tome</HI> &s;aith, That God would have us look on <HI>Herods</HI> garments, who (as <HI>Jo&s;ephus</HI> &s;aith) was clothed in cloth of &s;ilver when he made his oration to the peo|ple,
<NOTE PLACE="marg">Acts 12. <HI>Jo&s;eph. Antiqu.</HI></NOTE> that tho&s;e that &s;ee the vanity of his gar|ments, may al&s;o &s;ee the penalty of his pride. It is but immode&s;ty and madne&s;s for Chri&s;ti|ans to jet it out in &s;ilk, and &s;ilver, and gold, &s;eeing the <HI>Per&s;ians</HI> therewith clothe their very Camels.</P>
<P N="1">1. It is prodigal &s;pending of Gods ble&s;&s;ings and benefits to be be&s;towed on better pur|po&s;es.</P>
<P N="2">2. It is a note of vanity and idlene&s;s,
<NOTE PLACE="marg">Faemina culta ni|mis, faemi|na ca&s;ta minus.</NOTE> to be &s;till devi&s;ing new-fangled fa&s;hions.</P>
<P N="3">3. It is an en&s;ign of pride to u&s;e them, be|ing
<PB N="30" REF="24">invented without con&s;ideration of con|veniency.</P>
<P N="4">4. It argues much levity and frothine&s;s, to be &s;till changing; it would make the world believe, that the Moon were our Mi&s;tre&s;s and predominant planet, and then every body knows what kinde of people we are.
<NOTE PLACE="marg">Exce&s;&s;ive bravery doth not make tho&s;e that wear it more commendable. <HI>Clemens Alexandrin. Paedagog. lib.</HI> 3. <HI>cap.</HI> 11.</NOTE> It is a great reproach our Engli&s;h Nation hath gotten, to follow all fa&s;hions: Therefore o|ther Countreys do paint an Engli&s;h man naked, with his cloth under his arm, and a pair of &s;hears in his hand, &s;eek|ing a Taylor to finde him out a new fa&s;hion.</P>
<P>To conclude this Chapter, it is better to have our mindes well clad with ver|tues and graces,
<NOTE PLACE="marg">The Turks &s;ay, <HI>Ut deri&s;i potius quam ve|&s;titi e&s;&s;e videantur An|gli.</HI> Sir <HI>John Man|dev.</HI> 1 Pet. 5.5. 1 Tim. 2.10.</NOTE> then our bodies with ve&s;tments; this is required of women the weaker ve&s;&s;els, and therefore it is much more be&s;eem|ing men, that mu&s;t guide and go|vern them, 1 <HI>Pet.</HI> 3.3. then are we be&s;t adorned, <HI>when we are clothed with humi|lity and good works, and do put on the Lord Je&s;us Chri&s;t.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="31" REF="24">
<HEAD>CHAP. 5. <HI>Of Pride of Beauty, and the vanity thereof.</HI></HEAD>
<P>BEauty in &s;elf is a commendable thing, and many good women in Scripture have been commended for their beauty; as <HI>Eve</HI> made in perfection, <HI>Sarah,</HI>
<NOTE PLACE="marg"><HI>Pulchritudo corporis e&s;t congruentia partium, cum quadam coloris &s;uavitate.</HI> Augu&s;t. ad Nebrid. <GAP LANG="grc" DESC="foreign" RESP="OXF">. Euripides.</NOTE> Gene&s;. 12.11.14. <HI>Rachel,</HI> Gene&s;. 29.17. <HI>E&s;ther,</HI> E&s;t. 2.7. <HI>Bath&s;heba,</HI> 2 Sam. 11.12. <HI>Rebecca,</HI> Gen. 26.7. <HI>Jobs</HI> three daughters, <HI>Job</HI> 41.15. <HI>Naomi,</HI> Ruth 1.20. Goodmen like|wi&s;e have been commended for their beauty, as <HI>Jo&s;eph,</HI> Gen. 39.6. who was a good|ly per&s;on, and well-favoured; <HI>David,</HI> 1 Sam. 16.12. who was ruddy, and withal of a beau|tiful countenance, and goodly to look to. <HI>Daniel</HI> and his three companions, <HI>Dan.</HI> 1.4. <HI>Mo&s;es,</HI> Exod. 2.2. But beauty is a thing whereof people are apt to be proud:
<NOTE PLACE="marg">Ezek. 28.17.</NOTE> This is charged on the Prince of <HI>Tyrus,</HI> that his heart was lifted up becau&s;e of his beauty; though that be meant of his honour, riches, and great|ne&s;s which had a &s;plendid beauty in them; yet is it al&s;o true of natural beauty;
<NOTE PLACE="marg"><HI>Pulchritu|do corporis bonum Dei donum e&s;t, &s;ed propterea id largitur etiam malis, ne magnum bonum videatur bo|nis.</HI> Augu&s;t. de Civit. Dei, lib. 15. cap. 22.</NOTE> men and women are apt to grow proud of it. <HI>Quintus Horten&s;ius</HI> a Roman Con&s;ul, is infamed by
<PB N="32" REF="25">Hi&s;torians, becau&s;e he &s;tood long poring in a gla&s;s when he made him ready, and was too curious in trimming up him&s;elf. <HI>Philip</HI> King of <HI>Macedon</HI> deprived a Magi&s;trate from his Office which he had given him, onely becau&s;e he heard he was more bu&s;ied in beautifying and trimming his per&s;on, then in &s;tudying his books. The u&s;e of gla&s;&s;es was fir&s;t intended, that thereby men and women might the bet|ter know them&s;elves; that the mo&s;t beautiful might learn to avoid all infamous things, and not defile the dignity of their per&s;ons with the deformity of their manners. It was the advice of <HI>Socrates</HI> in <HI>Laertius,</HI>
<NOTE PLACE="marg">Socrat. in Laert.</NOTE> that young men &s;hould have always a looking-gla&s;s to look them&s;elves in it; if they were outwardly deformed, they might labour to recompence it with inward comeline&s;s; and that tho&s;e that were outwardly beautiful, might al&s;o labour for inward beauty: But ala&s;s! our gla&s;&s;es have now lo&s;t their primary in&s;titution,
<NOTE PLACE="marg"><P><HI>Lucius Apuleius de ma|gia, lib.</HI> 1.</P>
<P><HI>Qui eximia forma e&s;t, id agat, ut animi pul|chritudo corporis pul|chritudini &s;plendore re|&s;pondeat.</HI></P>
<P>Nazian. in maximum.</P></NOTE> and made many per&s;ons to forget them&s;elves; and like <HI>Narci&s;&s;us,</HI> to dote upon their own faces, think|ing that every one that &s;eeth them wrongs them, that doth not admire them. Be&s;ides, many there are that u&s;e artificial painting to &s;et off them|&s;elves, that they may &s;eem more beautiful then they are. Painting is not intended to plea&s;e cha&s;te eyes, and is but a whori&s;h varni&s;h, learnt from that wicked <HI>Jezabel</HI> whom the Dogs devoured. <HI>Socrates</HI> &s;aith, That one
<PB N="33" REF="25"><HI>Pambus</HI> lamented (being brought out of the wilderne&s;s to <HI>Alexandria</HI> by <HI>Athana&s;ius)</HI> there, &s;eeing a woman taking pains that way, he bur&s;t out into tears,
<NOTE PLACE="marg"><HI>Fa&s;tus ine&s;t pulchris, &s;equiturque &s;uperbia &s;ormam. Dum comun|tur, poliuntur, ve&s;tiun|tur faeminae, annus e&s;t.</HI> Seneca.</NOTE> and wept bitterly: And being askt why he wept, he a&s;&s;igned two cau&s;es;</P>
<P N="1">1. Saith he, becau&s;e &s;he takes &s;o much pains, and &s;pends &s;o much co&s;t and time to ca&s;t away her &s;elf, and damn her &s;oul.</P>
<P N="2">2. Becau&s;e &s;he taketh more pains, and be|&s;toweth more labour to plea&s;e vain young men, then I have done to plea&s;e God.
<NOTE PLACE="marg"><HI>Tripartit. Hi&s;tor. lib.</HI> 8. <HI>cap.</HI> 1. <HI>p.</HI> 484.</NOTE> Now <HI>Solomon,</HI> or <HI>Bath&s;heba</HI> his Mother (both very beautiful) &s;ay, that <HI>favour is deceitful, and beauty is vain,</HI> Prov. 31.30. or a very vanity, as the <HI>Geneva</HI> Tran&s;lation hath it. Beauty is compared by holy men to a painted Snake, that is fair without, and full of poy&s;on with|in.
<NOTE PLACE="marg"><HI>Deles picturam Dei (muli|er) &s;i vul|tum tuum materiali candore oblinias, &s;i exqui&s;ito rubore perfundas.</HI> S. Ambro&s;.</NOTE> Little rea&s;on hath any one to be proud of it, or tru&s;t in it; as the Poet long ago.</P>
<Q><BIBL><HI>Virg.</HI></BIBL> <L>Oformo&s;e puer, nimium ne crede colori,</L>
<L>Alba ligu&s;tra cadunt, vaccinia nigra leguntur.</L></Q>
<P>What then can be &s;aid of <HI>Jezebels</HI> art? if natural beauty &s;o &s;oon vani&s;heth,
<NOTE PLACE="marg">2 King. 9.30. <HI>Haec non &s;unt membra quae Deus fecit, &s;ed quae Diabolus infecit.</HI> Cypr. de Veland. Virginib.</NOTE> then &s;urely artificial beauty &s;ooner decayeth. 'Tis a great vanity to be proud of beauty, which is but as a Tulip, or flower in <HI>May,</HI> that &s;heweth it &s;elf to day, and to morrow wither|eth
<PB N="34" REF="26">away, and returneth to the earth from whence it came: The body it &s;elf pa&s;&s;eth away like a &s;hadow, who then can undertake that beauty, which is but <HI>momentaneum corpor is accidens,</HI> a momentary accident of the body, &s;hall abide with him? If the body fall to ruine, the accident cannot &s;tand. Among all the qualities that flee away with the body of man, there is none more &s;wift then beauty, which on a &s;udden &s;heweth it &s;elf as a plea|&s;ant flower to the eyes of the beholders, cau|&s;ing many to prai&s;e it, but by and by it va|ni&s;heth. When thou with rebukes do&s;t cor|rect man for iniquity, thou make&s;t his beauy to con&s;ume away like a Moth. Saith <HI>David, Surely every man is vanity.</HI>
<NOTE PLACE="marg">P&s;alm 39.11.</NOTE> Beauty is but a &s;lender vail, and but skin deep; an hot burn|ing coal will &s;corch it, the nail of an enemy will lacerate and pluck it off,
<NOTE PLACE="marg"><P><HI>Florem de|coris &s;ingu|li carpunt dies.</HI></P>
<P>Seneca in Octavia.</P></NOTE> and a few fits of a quartan-ague will change it into &s;warthy deformity; old age, and the &s;pace of a few years, will &s;hew the &s;lightne&s;s and vanity of it, and death will utterly con&s;ume it. The apprehen&s;ion of this (I &s;uppo&s;e) made that beautiful Roman Prince <HI>Domitian</HI> write thus to his friend:
<NOTE PLACE="marg"><P>Socrates <HI>vocabat for|mam modici temporis tyrannidem.</HI> Bru&s;on. lib. 2. cap. 44.</P>
<P>Beauty is the fine&s;t flower that will &s;oon|e&s;t fade and wither. <HI>Petrarc. de remed. utri|u&s;que fortunae.</HI></P></NOTE> Know thou, &s;aith he, that there is nothing more &s;et by then beauty and comeline&s;s of body, and nothing le&s;s durable. One in Germany was &s;o fair, that &s;ome were very earne&s;t with him to have taken his picture.</P>
<P>He an&s;wered them, no. But, &s;aid he, a few
<PB N="35" REF="26">days after I am dead, take me up, and picture me as you finde me then, and let me be a Mo|nument to po&s;terity; and they took him up two or three days after he was dead and buri|ed, and they found him half eaten up with Toads and Serpents, and venemous Creatures, and &s;o he was pictured accordingly. Thou that now pride&s;t thy &s;elf, that the form of thy face and body is without compari&s;on: Know thou, that it is not long ere the habit of thy mouth, and the colour of thy face &s;hall be changed; thy goldy locks, and &s;hining hair &s;hall wax gray, and become white, or fall off from thy head; that deep wrinckles &s;hall plough up thy tender cheeks, and bright forehead; that &s;ome &s;ad cloud &s;hall cover tho&s;e plea&s;ant torches of the eyes,
<NOTE PLACE="marg"><HI>Repent&egrave; dum ne&s;cit in|cane&s;cit caput, rugatur facies, &amp;c.</HI> Hieron. Epi&s;t. ad Cyprian.</NOTE> and darken tho&s;e &s;hining &s;tars; that the &s;curvy or &s;ome other &s;tanding filthine&s;s &s;hall cover over that white and &s;lender Ivory of the teeth, and break them in pieces, that they &s;hall not on|ly be of another colour, but of another form and fa&s;hion; thy &s;trait neck and &s;houlders &s;hall grow crooked, together with thy feet; thy hands wither, and thy whole body be decrepit;
<NOTE PLACE="marg"><P><HI>Anceps &s;orma bonum, mortalibus exiguum do|num, brevi temporis mo|mento capitur, &amp;c.</HI></P>
<P>Seneca in Hippol. 1.760.</P></NOTE> and the day will come, that thou maye&s;t not know thy &s;elf in a gla&s;s; and all the&s;e things which thou thinke&s;t to be far from thee (if thou live&s;t) I tell thee, will &s;oon befal thee: And though thou wilt not believe me, nor any
<PB N="36" REF="27">man that now &s;hall tell thee of it, yet then thou wilt exceedingly wonder to &s;ee thy &s;elf &s;o much transformed. What will it avail thee to be proud of that which is not thine, which in colour is inferiour to many Ro&s;es and Lilies of the field, and which thou can&s;t not keep long with thee? be&s;ides, bodily beauty hath been a &s;nare to many a &s;oul. Beauty hath kept back many from making any progre&s;s in the way of holine&s;s, and hath turned them the contrary way. How many precious hours do many per&s;ons &s;pend at the Gla&s;s, and in trim|ming this outward &s;heath, which might have been much better be|&s;towed in adorning the &s;oul?
<NOTE PLACE="marg"><P><HI>Suetonius</HI> writeth, that <HI>Augu&s;tus Cae&s;ar,</HI> was never wont to &s;pend any time in trimming and beautifying him|&s;elf.</P>
<P><HI>Ari&s;tippus</HI> being per|&s;waded to go to <HI>Co|rinth</HI> to &s;ee the beau|tiful <HI>Lais,</HI> gave this an&s;wer, <HI>Non emam tanti poenitere.</HI></P></NOTE> where|by many profitable things are neg|lected. He that is in love with his face, or comely form, hath an enemy at home; and (which is wor&s;e) a delightful one, &s;uch a one as robs him of his time, taketh away his re&s;t, &s;teals away his heart; &s;uch a one as is the foment of lu&s;t, and frequently as great a pa&s;&s;age to hatred as love; that which bringeth the cha&s;tity of many in &s;u&s;picion, and is the occa&s;ion of reproach, and often draws a man or woman into danger; and yet this is a thing that the world doth much dote upon: Nothing doth &s;o &s;oon kindle a fire in the affections of men, as the beauty of women.</P>
<P>Oh! boa&s;t not then of bodily beauty, but rather labour after &s;piritual and heavenly
<PB N="37" REF="27">beauty, that with the Kings Daughter (<HI>P&s;al.</HI>
<NOTE PLACE="marg">Gratior e&s;t pulchro ve|niens in corpore virtus.</NOTE> 45.13.) thou maye&s;t be all glorious within. This is more plea&s;ant, and more la&s;ting then corporal beauty, which the longe&s;t day can|not wear out, nor any di&s;ea&s;e extinqui&s;h, nor death it &s;elf. If beauty and grace be joyned together, as in <HI>Abigail,</HI> they are much to be de&s;ired.
<NOTE PLACE="marg"><HI>Eliab</HI> was of fair coun|tenance, yet &s;aith God to <HI>Samuel,</HI> look not on his counte|nance, 1 <HI>Sam.</HI> 16.7: for I have refu&s;ed him.</NOTE> It is &s;aid of <HI>A&s;pa|&s;ia</HI> the wife of <HI>Cyrus,</HI> that &s;he was <GAP LANG="grc" DESC="foreign" RESP="OXF">, wi&s;e and beautiful; but beauty little benefited <HI>Bath&s;heba,</HI> nor <HI>Ab&s;alom,</HI> who had a beautiful face, and a deformed &s;oul. As a jewel of gold in a Swines &s;nout, &s;o is a fair woman without di&s;cretion, &s;aith <HI>Solomon.</HI>
<NOTE PLACE="marg">Prov. 11.22.</NOTE> But we read of the Laver of bra&s;s, that it was made of the looking-gla&s;&s;es of the women which a&s;|&s;embled at the door of the Tabernacle of the Congregation: whence &s;ome of the Rabbins,
<NOTE PLACE="marg"><P>Exod. 38.8.</P>
<P><HI>Ain&s;worth ad loc.</HI></P></NOTE> the <HI>Chaldee Paraphra&s;t,</HI> and <HI>Junius</HI> and <HI>Ain&s;|worth</HI> do collect, that the&s;e were Religious women, &s;uch as had renounced the vanities of the world, and given them&s;elves to the &s;ervice of God; in &s;ign and token whereof, they brought their looking-gla&s;&s;es, the in&s;truments they were wont to u&s;e in dre&s;&s;ing their bodies. to make the in&s;truments, whereby through faith they might &s;anctifie their &s;ouls: Of &s;uch we read, 1 <HI>Sam.</HI> 2.22. Some &s;ay they helped the Prie&s;t to wa&s;h the Sacrifices, and it may be they u&s;ed to wa&s;h the feet of &s;uch as had tra|velled far, and took pains to come to <HI>Jeru&s;a|lem</HI> to the &s;ervice of God.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<PB N="38" REF="28">
<HEAD>CHAP. 6. <HI>Of pride of ge&s;ture.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>SECT. 1. <HI>Of proud looks.</HI></HEAD>
<P>THe heart of man is many times di&s;cern|able by the face,
<NOTE PLACE="marg"><HI>In loculis, poculis, &amp; oculis cog|no&s;citur homo.</HI> Sent. Hebr. <HI>Superbo|rum e&s;t</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF"> <HI>&amp; de&s;pi|cere. Inte|rior animi qualitas intuentium oculis pa|tenter indi. catur. Temperan|da est &s;aci|es &amp; mo|dificanda in ge&s;tu &s;uo, ita ut nec proter|ve exa&s;pe|retur, nec molliter di&s;&s;olvatur, &s;ed &s;emper habeat rigidam dulcedinem, &amp; dulcem rigorem.</HI> Hugo de Di&s;ciplina Monach.</NOTE> and the pride of the heart is vi&s;ible in the eye: <HI>Solomon</HI> &s;peaks of a proud look: <HI>Six things the Lord hateth, yea, &s;even are an abomination to him;</HI> and the fir&s;t of the &s;even is <HI>a proud look.</HI> Prov. 6.17. As an amica|ble, &s;o a di&s;dainfull and &s;cornfull frame of heart is &s;een in the eye: It is written of <HI>Richard Ne|vil</HI> Earl of <HI>Warwick,</HI> that he had &s;o high and terrible a look, e&s;pecially when but a little moved, that it was &s;aid of him, Every wrinkle in his forehead was a &s;epulchre to bury a Prince in; One character that the holy Gho&s;t gives of a wicked man, is the <HI>pride of his coun|tenance,</HI> P&s;al. 10.4. The eye of man of it &s;elf is not proud and haughty, but as the heart in|&s;tructeth it: <HI>There is a generation,</HI> &s;aith <HI>Agur, O how lofty are their eyes, and their eye-lids are lifted up,</HI> Prov. 30.13. Let thy face be &s;o com|po&s;ed and tempered in its ge&s;ture, &s;aith <HI>Hugo,</HI>
<PB N="39" REF="28">that it be neither too much exa&s;perated, nor effeminately di&s;&s;olved, but let it alwaies have a rigid kinde of &s;weetne&s;s, and &s;weet kinde of rigour. <HI>David</HI> profe&s;&s;ing his humility &s;ets it forth thus, <HI>Lord, my heart is not haughty, nor mine eyes lofty.</HI> P&s;al. 131.1. and no &s;uch per|&s;on would he entertain in his family. <HI>Him that hath a high look,</HI> &s;aith he, <HI>and a proud heart will I not &s;uffer,</HI> P&s;al. 101.5. &s;uch the Lord threatens: <HI>The lofty looks of man &s;hall be humbled, and the haughtine&s;s of man &s;hall be bowed down,</HI> I&s;a. 2.11. Thus God threatned to vi&s;it the fruit of the &s;tout heart of the King of <HI>A&s;&s;yria,</HI> and to bring down the glory of his high looks, <HI>I&s;a.</HI> 10.12.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>SECT. 2. <HI>Of a proud gate or pace.</HI></HEAD>
<P>PRide is not only vi&s;ible in the eye, but al&s;o in the pace or going. <HI>David</HI> prays, <HI>Let not the foot of pride come again&s;t me,</HI> P&s;al. 36.11. It is &s;aid, that <HI>Agag</HI> came to <HI>Samuel</HI> delicate|ly, 1 <HI>Sam.</HI> 15.32. and we read of the daugh|ters of <HI>I&s;rael,</HI> that they made a mincing, and a tinckling with their feet as they went, <HI>I&s;a.</HI> 3.16. The Tragick Socks were called <HI>Embades,</HI> they were for a &s;trutting and lofty gate. God noteth the very pace and ge&s;tures of men and women, and tho&s;e that walk in pride, he is able to aba&s;e, <HI>Dan.</HI> 4.37. Let the daughters of <HI>England</HI> &s;ee whether they are not guilty
<PB N="40" REF="29">in this kinde, as well as the daughters of <HI>Zion?</HI> When <HI>Elijah</HI> had denounced utter ruine upon the hou&s;e and po&s;terity of <HI>Ahab, Ahab</HI> hear|ing tho&s;e words, rent his clothes, put &s;ack|cloth upon him, fa&s;ted and lay in &s;ack-cloth, and went &s;oftly; he was &s;o humbled, that his very pace and ge&s;ture was altered, 1 <HI>King.</HI> 21.27, 29. and the Lord takes notice of it: <HI>See&s;t thou how Ahab is humbled before me? &amp;c.</HI> Let there be gravity in thy ge&s;ture, &s;implici|ty in thy moving to and fro, hone&s;ty in thy walking: Let no uncomeline&s;s, no la&s;civiou&s;|ne&s;s,
<NOTE PLACE="marg"><HI>Sit in ge&s;ta tuo gravi|tas, in mo|tu &s;implici|tas, in ince&s;&s;u honestas: Nihil dedecoris, nihil la&s;civiae, nihil petulantiae, nihil in&s;olentiae, nihil levitatis in tuo ince&s;&s;u appareat; animus enim in corporis ge&s;tu apparet.</HI> I&s;idor. lib. 2. &s;oliloqu.</NOTE> no malepartne&s;s, no pride, and in&s;olence, and levity appear in thy goings; for the minde appeareth in the bodily ge&s;ture, &s;aith <HI>I&s;idore.</HI></P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>SECT. 3. <HI>Of di&s;daining to give &s;alutations and civil re|&s;pect to Superiors or equals.</HI></HEAD>
<P>PRide of ge&s;ture is further manife&s;t, when men give no reverence to their Superiours, no re&s;pect to equals, either by courteous &s;a|lutations, friendly deportment, or carriage &s;uit|able to the per&s;ons with whom they have todo. Some great per&s;ons inhigh places are &s;o puft up with pride, that they will &s;hew no civil re&s;pect to any they think are inferiour to them. Exce&s;|&s;ive
<PB N="41" REF="29">was the pride of <HI>Cae&s;ar</HI> the Dictator,
<NOTE PLACE="marg"><HI>Sueton. de C. J. Cae&s;ay re dictatore. p.</HI> 30, 31.</NOTE> who was continual Con&s;ul, and perpetual Dictator; for &s;o he wrote, <HI>C. Julius Cae&s;ar, Dictator perpe|tuus:</HI> He would be &s;tiled <HI>Pater Patriae,</HI> and have his Statue among the Kings, and his Image among the Gods: His pride was many ways notorious, e&s;pecially by receiving the de|crees of the Senators him&s;elf &s;itting, though they pre&s;ented them to him them&s;elves; yet took he it &s;o highly, and in &s;uch &s;nuff, that <HI>Pontius Aquila</HI> ro&s;e not to him as he rode a|long the &s;treets, that in a long time he would promi&s;e nothing, or give nothing, but if <HI>Pon|tius Aquila</HI> would give him leave: But this his intolerable pride ha&s;tned his end.</P>
<P>Great is the pride (in this re&s;pect) of an up&s;tart Generation of men among us, called <HI>Quakers,</HI> in the&s;e days, who will give no re|&s;pect to their Superiours, Equals, or Infe|riours.</P>
<P><HI>Object.</HI> But here it is objected by them, <HI>That our Saviour &s;aith to his &s;eventy Di&s;ciples, when he &s;ent them forth to preach the Go&s;pel (among other things that he gave them in charge)</HI> Salute no man by the way, <HI>Luke</HI> 10.4. Here &s;ome will &s;ay, <HI>Doth Divinity and Chri&s;tianity over|throw common courte&s;ie, and take away and abo|li&s;h good manners and civility?</HI></P>
<P><HI>Re&s;pon.</HI> Surely no: that's but a vain fancy gathered from this and &s;uch like places of Scri|pture.</P>
<P>Object. 1. <HI>But may not this encourage men in evil cour&s;es?</HI></P>
<PB N="42" REF="30">
<P><HI>Re&s;pon.</HI> We mu&s;t di&s;tingui&s;h between a mans per&s;on and his &s;in; for we may &s;alute his per|&s;on friendly, and yet reprove his &s;ins &s;harply; as Chri&s;t calls <HI>Judas</HI> friend, <HI>Mat.</HI> 26.50. and yet &s;aith he was a Devil, <HI>John</HI> 6.70.</P>
<P><HI>Object.</HI> 2. But they will &s;ay, <HI>They know not whether every pa&s;&s;enger they meet be a brother or no, therefore they will not &s;alute him.</HI></P>
<P><HI>Re&s;pon.</HI> That as our Saviour Chri&s;t in that Chapter, proveth every man to be a neigh|bour, &s;o ought we to think every man profe&s;|&s;ing the Chri&s;tian Religion a brother, having one God for our Father, one Church for our Mother, being baptized in the &s;ame faith, pro|fe&s;&s;ing the &s;ame truth, living under the &s;ame Law.</P>
<P><HI>Object.</HI> 3. But they will &s;ay, <HI>Peradventure he may be a Papi&s;t, or an Athei&s;t, or one differing from that Profe&s;&s;ion which they have taken up.</HI></P>
<P><HI>Re&s;pon.</HI> What if he be? till I know the wor&s;t, charity requires me to hope and judge the be&s;t; yea, our Saviour Chri&s;t in the very next ver&s;e,
<NOTE PLACE="marg">Luke 10.5.</NOTE> bids his Di&s;ciples at their entrance into any hou&s;e, <HI>&s;ay, Peace be to this hou&s;e,</HI> before the inhabitants were converted, yea, even be|fore they knew whether they would accept and embrace the means of their &s;alvation, being offered to them.</P>
<P><HI>Object.</HI> 4. But they will further pre&s;s us with the authority of the ble&s;&s;ed and beloved Apo|&s;tle <HI>John,</HI> 2 John 10.11. who &s;aith, <HI>If there come any unto you, and bring not this Doctrine,
<PB N="43" REF="30">(&s;c.</HI> that which he had taught them) <HI>receive him not into your hou&s;e, neither bid him God|&s;peed; for he that bids him God-&s;peed, is par|taker of his evil deeds.</HI></P>
<P><HI>Re&s;pon.</HI> But if we con&s;ider to whom, and of whom, and of what &s;ort of <HI>coming</HI> the&s;e words are &s;poken, the Objection is ea&s;ily an|&s;wered: for,</P>
<P N="1">1. The&s;e words are written to the Elect Lady and her children, as we may &s;ee in the in&s;cri|ption of the Epi&s;tle, and the&s;e might ea&s;ily be &s;educed.</P>
<P N="2">2. They are &s;poken of cunning Hereticks, who-&s;ought to creep into private hou&s;es, and in&s;inuate them&s;elves into &s;illy women, and &s;e|duce the &s;impler &s;ort of people, as <HI>Paul</HI> told his Scholar <HI>Timothy;</HI>
<NOTE PLACE="marg">2 Tim. 4.6.</NOTE> and is plain by the words here, <HI>If they come unto you, and bring you another Doctrine.</HI></P>
<P N="3">3. He doth not &s;ay, if you meet them by the way, Salute them not, &s;peak not to them; but if they come to your hou&s;es, receive them not, entertain them not; and for the prohibition of bidding them,
<NOTE PLACE="marg"><HI>Nulla cum talibus com|mercia, nulla convivia, nulla colloquia mi&s;cean|tur; &s;imus ab illis tam &s;eparati, quam &s;unt illi ab Eccle&s;ia profugi.</HI> Cyprian.</NOTE> <HI>God-&s;peed,</HI> it cometh after &s;uch time as they have manife&s;ted and declared them&s;elves to be &s;uch bad people, and dangerous per&s;ons: And concerning &s;uch, <HI>Cyprian</HI> hath a good caution, have no conver&s;a|tion, commerce, or familiarity with tho&s;e that are open Hereticks, and profe&s;&s;ed ene|mies to the true Chri&s;tian Religion which you
<PB N="44" REF="31">profe&s;s; for what rea&s;on is there that you &s;hould entertain them at your private hou&s;es, that refu&s;e to go with you to Gods publike Hou&s;e and Ordinances. Herein I am per|&s;waded, many in this Nation, in them&s;elves well-meaning people, &s;hew too much weakne&s;s:
<NOTE PLACE="marg">We mu&s;t not bid men [God-&s;peed] in evil practices, if we per|ceive and know them.</NOTE> But for uncivil and di&s;courteous carriage to any, e&s;pe|cially to &s;uch as we meet and know not, it hath no warrant from this place; nay, it is not credible, that <HI>John</HI> that was the be&s;t loved, and mo&s;t loving of all the Apo&s;tles, would let fall any word again&s;t the offices of love, whereof kindly &s;aluting of &s;trangers is one.</P>
<P><HI>Object.</HI> 5. They &s;ay, <HI>They know not what ill purpo&s;e he may have in his minde, as namely, to rob, &s;teal, kill, &amp;c. and therefore they fear, if they &s;hould bid him God-&s;peed, or God be with him, they &s;hould be, as it were, acce&s;&s;ary to his bad actions.</HI></P>
<P><HI>Re&s;pon.</HI> This is a cau&s;le&s;s fear: They pray rather that he may be diverted, and turned from &s;uch lewd purpo&s;es and practices; for &s;o long as God is with any man, he will keep him from all &s;uch bad bu&s;ine&s;&s;es: And when I pa&s;s by a man at his work, and bid him God &s;peed, I pray to God to ble&s;s him in his hone&s;t labours which I &s;ee him about, and not that he may have &s;ucce&s;s in any evil way which I am not privy to; and when I part from any man, and bid God be with him, what do I but de|&s;ire God to ble&s;s and keep him from doing and taking harm?</P>
<PB N="45" REF="31">
<P><HI>Object.</HI> 6. They &s;ay, <HI>This is a kinde of taking Gods name in vain, and &s;peaking of him, when we think not of him.</HI></P>
<P><HI>Re&s;pon.</HI> I would know, whether any man can know, whether I think of God, when I u&s;e his name in &s;aluting any man: I am &s;ure that <HI>Solomon</HI> &s;aith,
<NOTE PLACE="marg">1 King. 8.39. 1 Cor. 2.11.</NOTE> <HI>That God onely knoweth the hearts of the children of men;</HI> and <HI>Paul</HI> &s;aith, <HI>None can know the things of man, but the Spirit that is in man.</HI> How&s;oever, it cannot be denied, but that ordinarily our devotions are more &s;ettled and compo&s;ed, our minds better di&s;po&s;ed in our more &s;olemn prayers for our brethren; yet why may we not &s;hew much love and good affection in &s;hort and &s;udden good wi&s;hes and ejaculations? for what can be &s;aid more &s;hortly and &s;weetly, then <HI>God be with you? for if God be with us, who,</HI>
<NOTE PLACE="marg">Rom. 3.31.</NOTE> or what, <HI>can be again&s;t us?</HI></P>
<P>The meaning then of that place, <HI>Luke</HI> 10.4. is not to forbid common courte&s;ie, and ordi|nary civility, but only needle&s;s complements, and idle curio&s;ity, whereby they might be hindred and &s;tayed from the quick and &s;peedy di&s;patch of their bu&s;ine&s;s: So <HI>Eli&s;ha</HI> &s;ending home <HI>Gehezi</HI> to re&s;tore the <HI>Shunamites</HI> &s;on to life again, bad him, <HI>Gird up his loins,</HI>
<NOTE PLACE="marg">2 King. 4.29.</NOTE> <HI>take his &s;taff in his hand, and &s;alute no man by the way; and if any body &s;aluted him, not to an&s;wer him again.</HI>
<NOTE PLACE="marg"><HI>Dice que|&s;to accio|che e&s;&s;i faccino que&s;to viaggio con ogni diligenza &s;enza indugio alcuno.</HI> Ital. annot.</NOTE> The meaning of which place (in the judgement of the Learned) is nothing el&s;e, but that he &s;hould make ha&s;te, and not loiter
<PB N="46" REF="32">or linger, and trifle out his time by the way, entertaining needle&s;s di&s;cour&s;e with any body, which many times &s;olemn &s;alutations and ta|king acquaintance one of another give occa|&s;ion. Otherwi&s;e, that Salutations have been u&s;ual in Scripture, might ea&s;ily be proved; for <HI>Boaz</HI> of <HI>Bethlehem</HI> &s;alutes his Reapers,
<NOTE PLACE="marg">Ruth. 2.4.</NOTE> and is &s;aluted of them again. And in the New Te&s;tament,
<NOTE PLACE="marg"><HI>Que&s;to era il lo made di &s;alutare, per quale e&s;&s;i de&s;idera vano pro|&s;perita, &amp; ogni felicit&agrave; &amp; benedittione.</HI> Ibid.</NOTE> the Angel &s;aluteth <HI>Mary,</HI> and &s;o doth her Cou&s;in <HI>Elizabeth,</HI> the wife of <HI>Za|chariah,</HI> and Mother of <HI>John Bap|ti&s;t;</HI> yea, Chri&s;t him&s;elf, even after his Re&s;urrection, &s;aluteth both the women that were at the Sepulchre, and al&s;o his Apo|&s;tles: Therefore we &s;ee that courteous &s;aluta|tions are lawful and commendable, notwith|&s;tanding the rudene&s;s and incivility of Qua|kers, and &s;uch ab&s;urd per&s;ons in the&s;e days to the contrary, that will neither &s;alute, nor give re&s;pect to any man whom they meet. Chri&s;t him&s;elf &s;aluteth his Di&s;ciples, &s;aying, <HI>Peace be to you:</HI> It was the common and ordinary &s;alu|tation among the Hebrews, and it was a good one, for by it they wi&s;hed all &s;orts and kindes of good to the party whom they &s;aluted; and &s;o the &s;eventy were enjoyned, <HI>Into what hou&s;e &s;oever you enter, &s;ay, Peace be to this hou&s;e.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="47" REF="32">
<HEAD>CHAP. 7. <HI>Of Pride of hair.</HI></HEAD>
<P>PRide of hair is to be &s;een three ways; in plaited hair, long hair, and borrowed hair.</P>
<P N="1">1. In plaited hair, which is expre&s;ly forbid|den by the Apo&s;tle: Speaking to women, he &s;aith, <HI>Who&s;e adorning,</HI>
<NOTE PLACE="marg">1 Pet. 3.3.</NOTE> <HI>let it not be that outward adorning of plaiting the hair, &amp;c.</HI>
<NOTE PLACE="marg">The <HI>Lacedemonian</HI> Souldiers were called <HI>Comatimilities,</HI> becau&s;e they trimmed their hair as if they had gone to the games of <HI>Olympia.</HI></NOTE> Which by the mo&s;t judi|cious Interpreters is conceived to mean all that artificial dre&s;&s;ing of the head and hair beyond its natu|ral u&s;e, meerly for vain oftentati|on. The natural u&s;e of hair is to be a covering; now when per&s;ons alter the form of it, by frizzeling, plaiting, and curling of it, this is unwarrantable. <HI>Hierom</HI> expre&s;ly condemneth the hanging the hair be|low the forehead. <HI>Plutarch</HI> tells us that it was u&s;ual among the Romans, when a woman was to be dre&s;&s;ed at a wedding, that they did plait and divide the hair of her head with the point of a &s;pear, to &s;hew how much they hated curio&s;ity in dre&s;&s;ing. <HI>Cau&s;in</HI> &s;aid of &s;ome La|dies, When was it that a dozen of Communi|ons had taken from them one hair of va|nity?</P>
<P N="2">2. In long hair: We read of the Antichri|&s;tian
<PB N="48" REF="33">Locu&s;ts,
<NOTE PLACE="marg">Rev. 9.8.</NOTE> that they had hair as the hair of women; not that it is unlawful for women to have long hair,
<NOTE PLACE="marg">1 Cor. 11.15.</NOTE> for long hair is <HI>a prai&s;e to a woman, and is given to her for a covering,</HI> &s;aith the Apo&s;tle; but in re&s;pect of the abu&s;e of it by men: For though <HI>Paul</HI> &s;aith. <HI>It is a &s;hame for a man to wear long hair,</HI>
<NOTE PLACE="marg"><HI>Coma longa apud Grae|cos in viris erat &s;ignum luctus.</HI> Plut. Mor. 1.560.</NOTE> and nature it &s;elf teacheth that le&s;&s;on; yet &s;o effeminate are many men, that their hair is as the hair of women for the length of it. The Apo|&s;tle doth not prohibit a man to nouri&s;h his hair a little for his health &s;ake, as is the cu&s;tom in cold Countreys; but di&s;commendeth tho&s;e that cut it not at all, or wear it of too great a length, as <HI>Ab&s;olom</HI> did, who&s;e hair afterwards proved his de&s;truction; for he was hanged up in an Oak by the goldy locks of pride, whom many young men, and &s;ome old men now a days do imitate.
<NOTE PLACE="marg"><HI>Aug. l.</HI> 1. <HI>de opere Mo|nach. tri|bus extrem. capitibus.</HI></NOTE> <HI>Au&s;tin</HI> reproveth certain Monks or Anchorets, whom he calleth <HI>Crini|tos fratres,</HI> becau&s;e they wore hair hanging down upon their &s;houlders, in a certain imi|tation (as they would &s;eem) of the old Na|zarites, <HI>Samp&s;on,</HI> and others. I &s;hall not u&s;e any bitter invectives again&s;t this &s;ort of men, but (as that good old Servant of Chri&s;t Mr. <HI>Dod</HI> &s;ometimes &s;aid) if we can preach them into Chri&s;t, they will cut off their long hair.</P>
<P N="3">3. In borrowed hair: And here is to be con|demned the folly of many men in the&s;e days, that cover over one &s;ort with another, and
<PB N="49" REF="33">change the colour of the hair given them by God, by wearing Periwigs of another colour,
<NOTE PLACE="marg"><HI>Pyrrhus</HI> and <HI>Han|nibal</HI> were wont to change the colour of their hair.</NOTE> and all, that they may &s;eem more beautiful, and younger then they are, and may the more affect tho&s;e that look upon them. Now this which they think is their glory, is their &s;hame. To &s;uch men <HI>Cyprian</HI> &s;peaks to the purpo&s;e, Wilt thou alter the workman&s;hip of God, and think to e&s;cape the judgement of God?
<NOTE PLACE="marg"><HI>Non metuis qu&acirc; talis es, ne cum re&s;urrecti|onis dies advenerit, ar|tifex te tuus non re|cogno&s;cat?</HI> Cypr. tract. a. de habit. virgin.</NOTE> Thou who make&s;t another colour to thy face or hair then God hath given thee, exchanging thy na|tural with artificial, art thou not afraid, that in the day of the Re&s;ur|rection, thy Artificer and Maker do not know thee? he meaneth, with the knowledge of approbation. Our Saviour tells us, that we cannot make one hair of our heads white or black, nor change the natural hue of the excrements of the body, <HI>Mat.</HI> 5.36. as if he &s;hould have &s;aid, He that affect|eth to &s;eem grave, being but green,
<NOTE PLACE="marg"><HI>Quicquid ex &s;e Deum contemp&s;erat in culp&acirc;, totum Deo &s;erviret in poenitenti&acirc;; &amp; quot in &s;e habuit oblectamenta, tot invenit holocau&s;ta.</HI> Gregor. Homil. 33. <HI>Philip</HI> and <HI>Archidamus</HI> could not abide artifi|cial coloured hair.</NOTE> cannot make one of his black hairs gray; nor he that hath not lo&s;t his Colti&s;h tricks, with his Colts teeth, but carrieth a youthful minde in an aged body, cannot with all his skill make one of his hoary hairs turn black again. We read of a certain woman (thought to be <HI>Mary Mag|dalen</HI>) but known to have been a notorious &s;inner, <HI>Luke</HI> 7.37, 38. when &s;he was convert|ed, &s;he wa&s;ht the feet of Chri&s;t with tears,
<PB N="50" REF="34">and did wipe them with the hairs of her head, &amp;c. Her love was great, iuflamed in her heart, as &s;he thinks nothing too much, but all to little too te&s;tifie the &s;ame, verifying that &s;aying of <HI>Gregory,</HI> what&s;oever &s;he had abu&s;ed in the &s;ervice of &s;in, &s;he now converted to be in&s;truments of repentance, and con&s;ecrated to the &s;ervice of God: Tho&s;e amber lips of hers which were wont to be u&s;ed la&s;civiou&s;ly, to ki&s;s wantonly, were now converted to an holy u&s;e of ki&s;&s;ing penitently; that oynt|ment wherewith &s;he was wont to perfume her &s;elf, &s;he be&s;towed upon her Saviour; tho&s;e eyes which &s;he had u&s;ed as lattices of lu&s;t, were now ci&s;terns of &s;alt tears, to wa&s;h Chri&s;ts feet; and tho&s;e hairs which &s;he had u&s;ed to curl and frizzle to allure her Lovers, now became Towels to dry the &s;ame.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<PB N="51" REF="34">
<HEAD>CHAP. 8. <HI>Of Pride of Riches.</HI></HEAD>
<P>RIch men are very apt to be proud; it is an hard matter to have high e&s;tates in the world, and not to have high mindes; there|fore &s;aith <HI>Paul</HI> to <HI>Timothy, Charge the rich,</HI>
<NOTE PLACE="marg">1 Tim. 6.17.</NOTE> <HI>that they be not high-minded.</HI> Pride is a worm growing out of riches; rich men are &s;ubject to Satans greate&s;t tem|ptations,
<NOTE PLACE="marg"><HI>Superbia divitiarum vermis. Tolle &s;uperbiam, &amp; divitiae non noce|bunt.</HI> Aug. in Serm. 31.</NOTE> who chiefly &s;ets on the ve&s;&s;els that are mo&s;t richly laden. But riches have been the cau&s;e of the ruine of many that have been pufft up with them: <HI>Cra&s;&s;us</HI> an exceeding rich Roman, growing very proud, procured him&s;elf to be made General of the Romans Army, being then three&s;core years old, where he was overthrown and &s;lain with his &s;on, and almo&s;t all the Army of the Romans; and to give him the greater di&s;grace, the <HI>Parthi|ans</HI> cau&s;ed his mouth to be filled full of gold, with the&s;e words, <HI>Thou ha&s;t thir&s;ted after gold, now take thy fill.</HI> I have read, that <HI>Allan</HI> King of the <HI>Tartars</HI> made war upon <HI>Calipha</HI> King of <HI>Per&s;ia</HI> (a man that in&s;atiably doted upon his riches) and took him Pri&s;oner in his own City, his Souldiers fighting very faintly in his defence, becau&s;e he had laid up his trea|&s;ure in a Tower, and would not pay them
<PB N="52" REF="35">their wages. He was by <HI>Allan</HI> impri&s;oned in the &s;ame Tower, with the&s;e words, <HI>If thou had&s;t not kept this trea&s;ure &s;o greedi|ly,</HI>
<NOTE PLACE="marg"><P><HI>Nich. Cau&s;in's</HI> Holy Court.</P>
<P>To build many fair hou&s;es, and be ma&s;ter of many &s;ervants, to have much money, corn and cattel, can be but &s;mall com|mendation, becau&s;e they be not <HI>in homine,</HI> but <HI>extra hominem.</HI> Seneca ad Lucil. Epi&s;t. 41.</P></NOTE> <HI>but di&s;tributed it among thy Soul|diers, thou mighte&s;t have pre&s;erved thy &s;elf and the City; now there|fore take thy plea&s;ure, eat and drink thereof, &s;eeing thou ha&s;t loved it &s;o well;</HI> and &s;o &s;uffered him to dye for hunger in the mid&s;t of all his riches. <HI>Abbas</HI> the late <HI>Per&s;ian</HI> King, having a heavy complaint made of one of his <HI>Mirza's,</HI> or great Princes, for his intolerable pride, and tyranni|cal oppre&s;&s;ion of the poor people, and finding the accu&s;ation ju&s;t, thought death too &s;mall a puni&s;hment for him; therefore he condemned all his Lands and Goods to be &s;old, and re&s;titution therewith to be made to &s;uch as he had oppre&s;&s;ed; and if all would not &s;erve, he condemned him&s;elf to pay the re&s;t out of his Trea&s;ure or Exchequer, being in &s;ome &s;ort guilty by making no better choice: He cau&s;ed his ears and no&s;e to be cut off, and him perpetually to wear a thing about his neck like a Hogs yoke,
<NOTE PLACE="marg">Sir <HI>Anth. Shirley,</HI> p. 71.</NOTE> and inhibited all per|&s;ons from giving him any relief, but what he got by his own labour, to teach them how dear poor mens goods co&s;t them. Devout <HI>Bernard</HI> inveighed (not without cau&s;e) again&s;t the vain pride, and &s;uperfluous pomp of the Prelates in his time,
<NOTE PLACE="marg">Bernard.</NOTE> which grew by their abu&s;e of abundance of riches. There is (quoth he)
<PB N="53" REF="35">an infamous &s;ort of men, that reign in the whole body of the Church, the Mini&s;ters of Chri&s;t &s;erve Antichri&s;t; they jet up and down in great honour and pomp, with the Lords goods, but they give no honour to the Lord, and that is the Whores attire, which you &s;ee every day carried about:
<NOTE PLACE="marg"><HI>In&s;ana &amp; &s;tolidae ja|ctantiae e&s;t, ob rerum abundantiam efferri a|nimo; lubrica namqu&egrave; &amp; in&s;tabilis fortuna, cit&oacute;que &s;ublimia dejici|untur, &amp; humilia ex|altantur.</HI> Plut. Mor. 1. p. 271.</NOTE> Their &s;addles, briddles and &s;purs be gilt, the furniture of their feet is &s;et out with more pride and pomp then the Temple of God. Hereof it cometh, that their tables be &s;o &s;umptuous, and furni&s;hed with de|licate meats, their cupboards with rich plate; from thence cometh their gluttony and drunkenne&s;s, and harmony of their plea&s;ant in&s;truments of Mu&s;ick: This is not (&s;aith he) to adorn the Spou&s;e of Je&s;us Chri&s;t, but this is to riffle her, this is not to pre|&s;erve her, but to de&s;troy her; this is not to defend her, but to give her to Thieves for a prey. It is written of Cardinal <HI>Sylberperger,</HI> that he took &s;uch pride in his money, that when he was grievou&s;ly tormented with the Gout, his only remedy to ea&s;e his pains, was to have a ba&s;on full of gold &s;et before him, in|to which he would put his lame hands, turn|ing the gold up&s;ide down. But it is written to the commendation of Pope <HI>Alexander</HI> the fifth,
<NOTE PLACE="marg">Platin. de vitis Pon|tific.</NOTE> that he was &s;o far from being proud of riches, that he was very liberal to the poor, and left nothing to him&s;elf; whereupon he would often take occa&s;ion to &s;ay merrily,
<PB N="54" REF="36">That he was a rich Bi&s;hop,
<NOTE PLACE="marg">Diodorus &s;iculus.</NOTE> a poor Cardinal, and a beggarly Pope. <HI>Diodorus Siculus</HI> tells us, that the people of <HI>Carthage</HI> when they were in a poor and mean e&s;tate, they u&s;ually every year offered the tenth and tythe of their &s;poils to <HI>Hercules</HI> their &s;uppo&s;ed God; but when they grew rich, and were Commanders of divers Countries, and Ma&s;ters of great mat|ters, they grew proud, and forgot their de|votions,
<NOTE PLACE="marg">1 Sam. 25.17.</NOTE> and <HI>Hercules</HI> fell &s;hort of his homage, &s;ervice and &s;acrifice. <HI>Nabals</HI> much wealth, and little wit, made him &s;o proud, that he thought no body good enough to &s;peak to him. Good men are apt to be tainted with this infection; for we finde that <HI>Hezekiah</HI> grew proud of his trea&s;ures,
<NOTE PLACE="marg">2 Chron. 32.25, 27, 28.</NOTE> and his heart was lifted up; for <HI>Hezekiah</HI> had exceed|ing much riches and honour; <HI>And he made him&s;elf Trea&s;uries for &s;ilver, for gold, and for precious &s;tones, &amp;c. and God had given him &s;ub&s;tance very much.</HI> Art thou proud of thy riches? thou ha&s;t but a doubtful and bur|then&s;ome happine&s;s, and that which will yield thee more envy then joy: And &s;carce &s;hall you finde a rich man,
<NOTE PLACE="marg">The riche&s;t man in the world is much in|feriour to a golden mine.</NOTE> but at la&s;t he will be driven to con|fe&s;s, that it was better for him&s;elf in Mediocrity, then in great abun|dance. Art thou proud that thy riches do encrea&s;e? thou ha&s;t as much cau&s;e to be troubled, that thy joy, peace and tranquilli|ty do decrea&s;e: Thou ha&s;t little rea&s;on to be proud of riches, if thou con&s;idere&s;t what
<PB N="55" REF="36">difficulty it is to get them, what anxiety to keep them, what fear to lo&s;e them, what grief in parting from them: Great wealth doth not make a man truly rich, but keep him the more bu&s;ie;
<NOTE PLACE="marg">God often takes a|way the worlds good things from his dear|e&s;t children, le&s;t they deprive them of bet|ter things.</NOTE> riches make not a man <HI>the Lord,</HI> but <HI>the Keeper</HI> of them: See therefore that thy riches be not thy ma&s;ters, but make thou them &s;ub&s;ervient to thee; o|therwi&s;e they are not riches, but bonds and fetters, and heaps of cares and fears to perplex thy minde. The labour to get worldly riches is long, but their u&s;e is &s;hort; and he that taketh greate&s;t pains to gather them, hath often times lea&s;t u&s;e and plea&s;ure of them; and tho&s;e goods that are gotten by &s;hifts, are (for the mo&s;t part) lo&s;t with &s;hame. Thou boa&s;te&s;t thou art full of riches, take heed that this fulne&s;s doth not break thee; all ful|ne&s;s &s;eeks an <HI>exit;</HI> &s;uch fulne&s;s hath brought death to many,
<NOTE PLACE="marg"><HI>Omnis plenitudo exitum quaerit.</HI> Riches make them|&s;elves wings and flee away as an Eagle, &amp;c. <HI>Prov.</HI> 23.5.</NOTE> and hath taken away re&s;t from all. In the highe&s;t of thy pro&s;perity be afraid of an after-clap, for the tide may turn, and the wheel quickly run round; and thy riches may be taken from thee, or thou from them.
<NOTE PLACE="marg">Luke 12.19.20.</NOTE> That proud rich man mentioned, <HI>Luke</HI> 12. layeth open his folly many ways:</P>
<P N="1">1. By making, as it were, no difference between his &s;oul and the &s;oul of a bea&s;t, by placing his content in the&s;e things, and cal|ling them <HI>animae bona,</HI> the good things of his
<PB N="56" REF="37">&s;oul, which be not <HI>Corporis,</HI> but <HI>Fortunae,</HI> as the Philo&s;opher &s;peaks,
<NOTE PLACE="marg"><HI>O bruta verba! &s;i &s;uillam a|nimam habui&s;&s;es, quid ei pro re laet&aacute; ni&s;i hoc ip&s;um renuncia&s;&s;es.</HI> Bafil.</NOTE> as men commonly &s;peak. O bruti&s;h words! &s;aith <HI>Ba&s;il</HI> upon the place.</P>
<P N="2">2. His folly appeareth, in that he calleth them his own goods,
<NOTE PLACE="marg"><HI>Famelici panis e&s;t, quem apud te detines; nudi ve&s;ti|mentum quod in cap&s;ulis &s;ervas; di&s;|calceati &s;o|lea e&s;t, quae apud te computre&s;cit: Egeni pecunia e&s;t, quam tu defo&s;&s;am habes.</HI> Ba&s;il in loc. <HI>Aliena rapere convincitur, qui ultra nece&s;&s;aria fibi retinere probatur.</HI> Hieron.</NOTE> whereof he was but a &s;teward, being deceived in his Title and Tenure, holding him&s;elf an owner, and ma|&s;ter of what he was but a &s;ervant, and for which he mu&s;t be accountable to God: Be|&s;ides, he &s;hould not have &s;craped all to him|&s;elf, but have imparted what he could have &s;pared towards the relief of the poor, the fatherle&s;s, the &s;tranger, and the widow, as &s;ome of the Ancients note upon the place.</P>
<P N="3">3. His Arithmetick failed him; for where|as he thought he had a lea&s;e of his life, and &s;ure e&s;tate in the&s;e goods for many years, it &s;o fell out,
<NOTE PLACE="marg">The Wicked make garments, and the Godly put them on; little knows the wick|ed for whom he builds and gathers.</NOTE> that he was di&s;appoint|ed of his hope, and di&s;po&s;&s;e&s;&s;ed of his hold in a very few hours. God &s;aid unto him, <HI>Thoufool, this night thy &s;oul &s;hall be required of thee,</HI> or do they require thy &s;oul, <HI>and then who&s;e &s;hall all tho&s;e things be which thou ha&s;t pro|vided?</HI> Some de&s;cant upon the words thus, <HI>[This night &s;hall they require thy &s;oul;] i.e.</HI> the
<PB N="57" REF="37">Devils, with whom they &s;ay, this covetous wretch had driven the bargain before, and there lacked nothing but the delivery; and doubtle&s;s all of his &s;tamp do lay their &s;ouls to pawn and mortgage. Others ob&s;erve (and that truly) that where good men die willingly, &s;inging their <HI>Nunc dimittis</HI> with good old <HI>Simeon;</HI> worldly wretches mu&s;t be made yield their due, as bad debtors mu&s;t be forced to payment: But I note this only by the way. Then &s;aith God, <HI>Who&s;e &s;hall the&s;e things be?</HI> King <HI>David</HI> ob&s;erved long ago,
<NOTE PLACE="marg">P&s;al. 39.6.</NOTE> that man often|times di&s;quieteth him&s;elf in vain, heaping up riches, and not knowing who &s;hall gather them. And <HI>Solomon</HI> &s;aith, that a &s;tanger &s;ome|times eateh up, and enjoyeth all a mans labour, <HI>Eccle&s;.</HI> 6.2. King <HI>Saul</HI> could never endure <HI>David,</HI> yet he was the man that &s;ucceeded him in his Kingdom. <HI>Haman</HI> could never brook <HI>Mordecai</HI> the Jew, yet he was his heir: <HI>As the Partridge &s;itteth on eggs, and hatcheth them not;</HI> or (as the ordinary Tran&s;lation, and the Margin of the new) <HI>gathereth young, which &s;he hath not brought forth,</HI> and which will for &s;ake her again, when they perceive &s;he is not their Dam; <HI>&s;o he that getteth riches, and not by right,</HI>
<NOTE PLACE="marg">Jer. 17.11. <HI>Nemo un|quam ho&s;tis tam pericu|lo&s;us, quam in improbos pro&s;peritas &s;ua.</HI> Aug. Epi&s;t. 39.</NOTE> <HI>&s;hall leave them in the mid&s;t of his days, and at his end &s;hall be a fool.</HI> Such a proud fool was a Cardinal here in <HI>England,</HI> in the time of King <HI>Henry</HI> the &s;ixth; &s;o rich he was, that he thought nothing could prevail again&s;t him; and when he lay on his death bed, and perceived he mu&s;t die, he murmured exceedingly, and &s;aid, if
<PB N="58" REF="38">the Realm of <HI>England</HI> would &s;ave my life, I am able to get it with policy, or to buy it with my riches. Fie, &s;aid he, will not death be hired? will money do nothing?</P>
<P>Little rea&s;on there is (if men rightly con&s;i|der it) why they &s;hould be proud of riches,
<NOTE PLACE="marg"><P><HI>Periculo&s;ior pro&s;peritas animo quam adver&s;itas corpori.</HI> Augu&s;t. in P&s;al. 41.</P>
<P>Poor <HI>Lazarus</HI> was car|ried into rich <HI>Abrahams</HI> bo&s;om; to note, that Heaven will hold both rich and poor; neither riches nor poverty &s;im|ply do exclude men thence.</P></NOTE> when as our Saviour tells us, <HI>That a rich man &s;hall hardly en|ter into the Kingdom of Heaven;</HI> and, <HI>That it is ea&s;ier for a Camel to go through the eye of a needle, then for a rich man to enter into the King|dom of God,</HI> Mat. 19.23, 24. that is, one that hath riches in admiration, who&s;e heart is wedded and glewed to it; and &s;o he expounds him&s;elf, Mark 10.24. <HI>How hard is it for them that tru&s;t in riches, to enter into the Kingdom of God!</HI> This &s;peech therefore mu&s;t not be &s;imply con&s;idered of all rich men; for <HI>Abra|ham, Job, David</HI> and <HI>Solomon,</HI> and many other holy men, were very rich. But when Chri&s;t &s;aith, <HI>It is ea&s;ier for a Camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of God:</HI></P>
<P N="1">1. Some &s;ay, That in <HI>Jeru&s;alem</HI> there was a certain little Gate called <HI>Foramen acus,</HI> through which a Camel could not go with a burthen upon his back, but mu&s;t fir&s;t be un|loaded, and creep upon his knees: Semblably, if rich men will enter in at the &s;trait Gate of Heaven, they mu&s;t empty their hearts and mindes of pride, and the love of riches, and
<PB N="59" REF="38">be ready and willing to leave them at Gods plea&s;ure, by his appointment and direction,
<NOTE PLACE="marg">Mat. 5.3.</NOTE> and al&s;o be humble and poor in Spirit.</P>
<P N="2">2. Others take the &s;peech to be an Hyperbo|lical Amplification: <HI>How hard is it for them that have many riches, &amp;c.</HI> as is u&s;ual in Scripture to &s;et out a great number by an <HI>Hyperbole; As many as the &s;and on the Sea &s;hore;</HI> or, <HI>the Stars of Heaven;</HI> or, <HI>the Birds, or Bea&s;ts, or Fi&s;hes, &amp;c.</HI> And &s;urely, rich worldlings are not unfitly compared to Camels, who&s;e riches are more for burden then for u&s;e;
<NOTE PLACE="marg"><P><HI>Quibus divitiae &s;unt potius oneri, qu&agrave;m u|&s;ui.</HI></P>
<P><HI>Hieronymus capit Came|lum pro animante; cui &s;ub&s;cribit &amp; Era&s;mus. Alcani intendeno un canape da ancora, ma non ne banno per anco|ra adutta alcuna auto|rit&agrave;.</HI> Ital.</P></NOTE> as a Camel carrieth a burden, but not for him&s;elf, yea, oftentimes carrieth gold all day, and at night is turned into the &s;table 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 con|fidence, at the hour of death is turn|ed into Hell with an heavy heated &s;oul, and a guilty con&s;cience, having even got Hell for his hire, to provide for &s;uch as will never thank him, and who will not be&s;tow any of it by way of Re&s;titution, to redeem him out of Hell; or (if there were a Purgatory, as the Papi&s;ts &s;ay) they will &s;ay, he hath an&s;wer|ed for getting it, and they will not part with any, but keep it.</P>
<P N="3">3. A third &s;ort there be, who under|&s;tand not a Camel, but a Cable rope, which good Authors avouch to be &s;ignified by the
<PB N="60" REF="39">Greek word <GAP LANG="grc" DESC="foreign" RESP="OXF">, as <HI>Beza, Calvin, Chem|nitius, Stella;</HI> and the&s;e follow <HI>Theophilact,</HI>
<NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF"><HI>funis nau|ticus &amp; cra&s;&s;us, cui anchoram alligabant, &agrave; &s;imilitudine Cameli ani|mant is tortuo&s;i.</HI> Caelius lib. 4. cap. 18.</NOTE> who &s;aith, That how|&s;oever a whole Cable cannot po&s;&s;i|bly be got through the eye of a needle, unle&s;s it be as big as the ring of an anchor, which is not u&s;ual; yet if it be unwound, and unravelled, <HI>in tenuia filamenta,</HI> into the &s;everal &s;mall links and threds, it may be done, though with much difficulty; and &s;o an im|po&s;&s;ibility is not pretended,
<NOTE PLACE="marg">Vulgarius <HI>vult hoc lo|co &s;ignificari rudentem nauticum, &amp; apud Sui|dam eo reperitur &s;igni|ficatu. Item non im|po&s;&s;ibilitas praetenditur, &s;ed raritas rei demon|&s;tratur.</HI> Hieron.</NOTE> but only the rarity of it is demon&s;trated, &s;aith <HI>Hierom.</HI> Therefore &s;eeing riches have been &s;uch &s;tumbling-blocks and &s;nares to many &s;ouls, we have little cau&s;e to be proud of them; but they that have them, ought to pray, that they may be &s;anctified to them, and that they may have the right u&s;e of them, <HI>Luke</HI> 16.9. And to pray with <HI>Agur, Give me neither poverty nor riches, &amp;c. le&s;t I be full, and deny thee, and &s;ay, Who is the Lord? &amp;c.</HI> Prov. 30.9.</P>
<P>Let every one labour then to be rich in God, in Wi&s;dom, in Faith, in Godline&s;s, in good Works. The godly poor God chu&s;eth to enrich with Heavenly riches; not a Sena|tor, for he would have &s;aid, My Dignity is cho&s;en;
<NOTE PLACE="marg"><HI>Augu&s;t. de verb. domi|ni. Serm.</HI> 59.</NOTE> if a rich man, my Wealth is cho&s;en; if an Orator, my Eloquence is cho&s;en; if a Philo&s;opher, my Wi&s;dom is cho&s;en, &s;aith <HI>Augu&s;tine.</HI> This is durable riches, and riches
<PB N="61" REF="39">that can never be taken away. To him that hath God, nothing can be wanting, unle&s;s he him|&s;elf be wanting to God, &s;aith <HI>Cyprian,</HI>
<NOTE PLACE="marg"><HI>Habenti Deum nil pote&s;t de|e&s;&s;e, ni&s;i de&s;it ip&s;e Deo, quia Dei &s;unt omnia.</HI> Cyprian. Orat. Domin.</NOTE> becau&s;e all things are Gods.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CHAP. 9. <HI>Of Pride of Honour.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>SECT. 1. <HI>Of Affectation of high Titles, and a Name in the World.</HI></HEAD>
<P>HErein the pride of the Phari&s;ees appear|ed, who affected the name <HI>Rabbi; i. e.</HI>
<NOTE PLACE="marg">Mat. 23 8.</NOTE> to be counted wi&s;e and under&s;tanding. When <HI>Sarah</HI> ca&s;t out the bond-woman and her &s;on,
<NOTE PLACE="marg"><HI>Chri&s;to non vieta che non &s;i renda il &s;uo ho|nore a i magi&s;trati, e a i mae&s;tri: ma condauna l'ambitione.</HI> Ital. Annot. Sir <HI>Rich. Barckley</HI> de Summo bono.</NOTE> the po&s;terity of <HI>Hagar</HI> were content at fir&s;t with the name of <HI>Hagarens;</HI> but afterwards in the pride of their hearts, con&s;idering that <HI>Hagar</HI> was but a bond-woman, they would not be called <HI>Hagarens,</HI> from <HI>Hagar;</HI> but <HI>Saracens,</HI> from <HI>Sarah</HI> the free-woman, and princi|pal wife. True vertue is contented with one
<PB N="62" REF="40">title, or with none at all; for it &s;elf is a &s;uffi|cient title. <HI>Alexander</HI> the great, being pufft up with pride for his great victories, could not bare the greatne&s;s of his fortune with that vertue he woon them:
<NOTE PLACE="marg">That vain Woman <HI>Cleopatra,</HI> would be called <HI>Regina Regina|rum.</HI></NOTE> But being more de&s;irous of honour, then able to receive it, he command|ed him&s;elf to be called the Son of <HI>Jupiter,</HI> and to be honoured as a God; and while he went about to encrea&s;e the glory of his acts, he defaced them with &s;uch vain titles; for he received more mocks of the wi&s;er &s;ort, then adoration of his flatterers: When he &s;ent to the Cities of <HI>Greece</HI> to have his new title of Godhead to be confirm|ed by publique authority,
<NOTE PLACE="marg"><HI>Sapor</HI> the Per&s;ian wrote to <HI>Con&s;tantius,</HI> and called him&s;elf King of Kings, and Brother to the Stars, the Sun, and the Moon, &amp;c.</NOTE> the mat|ter being in con&s;ultation, one &s;teps up, and &s;aid, Well, &s;eeing <HI>Alexander</HI> would needs have it &s;o, let us make him a God. Great and dete&s;table is the pride of the Pope of <HI>Rome,</HI> who will be called the mo&s;t holy Father, yea, Holine&s;s it &s;elf: What is this but to lift up him|&s;elf above Chri&s;t? Chri&s;t indeed is ab&s;olutely called the Holy One; but the Pope calleth him|&s;elf, the Mo&s;t Holy One, and that ab&s;olutely: Thus he proudly exalts him&s;elf above Chri&s;t, which is proper to Antichri&s;t. The like may be noted from the title of Chri&s;ts Prie&s;thood, <HI>Hebr.</HI> 4.14, 15. where he is called an High-Prie&s;t, and a Great High-Prie&s;t; but the Pope arrogateth to him&s;elf an higher title, <HI>Ponti|fex Maximus,</HI> the greate&s;t High-Prie&s;t, where|in
<PB N="63" REF="40">again he lifts up him&s;elf above Chri&s;t, &s;hew|ing that he is not his Vicar, but the Succe&s;&s;or of the Arch-Prie&s;t of the Pagans, whom the Romans called <HI>Arch-flamens.</HI> And <HI>Gregory</HI> &s;ometime Bi&s;hop of <HI>Rome</HI> &s;aid, Who&s;oever calleth him&s;elf,
<NOTE PLACE="marg"><P><HI>Pareus in Apocal.</HI></P>
<P>Their glory is great, that got the name of Great, as <HI>Alexander</HI> the great, <HI>Pompey</HI> the great, <HI>Charls</HI> the great; but they get more glo|ry, who obtain the name <HI>Optimus; i. e.</HI> the be&s;t.</P>
<P><HI>Trajan</HI> wrote his title upon a wall, which <HI>Con&s;tantinus</HI> &s;ee|ing, called <HI>Herbam parietariam.</HI></P></NOTE> or de&s;ireth to be called the Univer&s;al Bi&s;hop, is in this his ambition a fore-runner of Antichri&s;t, in that he proudly pre|ferreth him&s;elf above the re&s;t. And the Pope afterwards becoming Bi|&s;hop of the chief Seat, and not con|tented with that title, a while after he made him&s;elf greate&s;t, or chief Prie&s;t, which Dignity till then was proper to the Roman Emperours: for after <HI>Augu&s;tus,</HI> all the Roman Princes, who governed the Roman affairs under the name of Emperours (as <HI>Onu|phrius</HI> writeth) either took on them the chief Pontificacy, or el&s;e &s;uffered them&s;elves to be called <HI>Pontifices Maximi,</HI> as <HI>Con&s;tantinus, Con&s;tantius, Valentinianus, Valens,</HI> and <HI>Gra|tianus;</HI> who although they dete&s;ted the fun|ction of chief Prie&s;thood, being addicted to the Chri&s;tians, neverthele&s;s they de&s;pi&s;ed not, nor rejected the title thereof; <HI>Gratian</HI> the Em|perour being the fir&s;t (as <HI>Zo&s;imus</HI> tells us) who forbad by Proclamation, that the Title of <HI>Pontifex Maximus</HI> &s;hould be given to him. Now the&s;e <HI>Augu&s;tal</HI> Titles being rejected by the Emperours, becau&s;e of the impiety there|of, the Pope a&s;&s;umed them to him&s;elf, making
<PB N="64" REF="41">him&s;elf the greate&s;t Prie&s;t, and &s;oon after Oe|cumenical, Catholick, and Univer&s;al Bi&s;hop, being &s;tiled Prince of Prie&s;ts, and Head of Churches. But what will it profit men to have &s;welling titles, and to have their names known upon earth, if their names are not regi&s;tred, and upon record in Heaven? What can it be|nefit 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 accompa|nied with a &s;anctified heart, its but matter of pride and vanity.</P>
<P>To this Section let me adde, that the affecta|tion of vain-glory, and getting them&s;elves a name, hath been found in men of a ba&s;e con|dition; and &s;ome will endanger their lives to get them&s;elves a name, not fearing to run into pre&s;ent death, to win &s;ame to them|&s;elves after this life,
<NOTE PLACE="marg">Such was the humility of <HI>Pertinax</HI> the Em|perour, that he forbad his name to be written in the Imperial po&s;&s;e&s;|&s;ions, becau&s;e they were not proper to the Emperour, but to the Romans.</NOTE> by &s;ome noto|rious fact, not re&s;pecting the wick|edne&s;s thereof. <HI>Pau&s;anias</HI> being ambitious of a name, &s;lew <HI>Philip</HI> King of <HI>Macedon,</HI> the mo&s;t famous man in his time. I have read like|wi&s;e of another, that &s;et the Temple of <HI>Diana</HI> on fire, which for the &s;umptuou&s;ne&s;s of its building, and curio&s;ity of Workman&s;hip, was one of the wonders of the world: And being askt why he did it, he an|&s;wered, for no other end, but to get him a name, and that he might be talkt of when he was dead. And <HI>Livy</HI> tells us of a Roman,
<PB N="65" REF="41">who was &s;o de&s;irous of glory and fame, that he attempted to burn down the Trea&s;ure-hou&s;e at <HI>Rome;</HI> and being apprehended, and put to torment, and examined, he confe&s;&s;ed, that he had no other end in it, but that writers might make mention of him in their Chronicles.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>SECT. 2. <HI>Of affecting High Places.</HI></HEAD>
<P>THe Phari&s;ees loved the uppermo&s;t &s;eats in the Synagogues,
<NOTE PLACE="marg">Luke 11.43.</NOTE> and greetings in the Marker-place. Chri&s;t doth not &s;ay, You &s;ate in the upper-mo&s;t &s;eats (and therefore de|nounceth a woe again&s;t them) for of nece&s;&s;i|ty, &s;ome body mu&s;t &s;it in the chiefe&s;t &s;eats; but this was their &s;in,
<NOTE PLACE="marg">The poor Prodigal de&s;ireth to be made but as one of his fa|thers hired &s;ervants.</NOTE> not the taking, but the loving the fir&s;t place, <HI>Ye love the upper-mo&s;t &s;eats, &amp;c.</HI> de|&s;iring it, &s;triving for it. This was the di&s;ea&s;e of the Phari&s;ees,
<NOTE PLACE="marg">3 John 9. Vain ho|nour is the idol of fools. <HI>Adams.</HI></NOTE> and it is heredita|ry to all proud per&s;ons; and where&s;oever it is, it is a mark of pride. It is &s;aid of <HI>Diotrephes,</HI> that he loved the preheminence. Chri&s;t re|proved this kinde of pride by a Parable, when eating bread in the hou&s;e of one of the chief Phari&s;ees, <HI>Luke</HI> 14.7.
<NOTE PLACE="marg">Luke 14.7, 8, 9, 10.</NOTE> <HI>he put forth a Parable to tho&s;e which were bidden, when he marked how they cho&s;e out the chief rooms, &s;aying to them, When thou art bidden of any man to a wedding, &s;it not down in the highe&s;t room, le&s;t a more ho|nourable man then thou be bidden of him; and
<PB N="66" REF="42">he that bade thee and him, come and &s;ay to thee, Give this man place, and thou begin with &s;hame to take the lowe&s;t room. But when thou art bid|den, go and &s;it down in the lowe&s;t room; that when he that bade thee cometh, he may &s;ay unto thee, Friend, go up higher; then &s;halt thou have wor&s;hip in the pre&s;ence of them that &s;it at meat with thee:</HI>
<NOTE PLACE="marg"><P><HI>David</HI> had rather be a door-keeper in the Hou&s;e of God, then to dwell in the tents of wickedne&s;s.</P>
<P>A door-keeper, <HI>in limine in&s;idere,</HI> to &s;it in the thre&s;hold, as the Hebrew &s;ignifies; <HI>frequentare limen, ver|&s;ari in eccle&s;ia.</HI> Tremel. The Rabbins expound it, to &s;it at the gate, as the meane&s;t Officer in Gods hou&s;e.</P>
<P><GAP LANG="grc" DESC="foreign" RESP="OXF">, ra|ther then be in the tents of wicked men in pomp <HI>Septuag.</HI></P></NOTE> <HI>For who&s;oever exalteth him&s;elf &s;hall be brought low; and he that humbleth him&s;elf &s;hall be exalted.</HI> Here was was a fault among the ghue&s;ts, and them that were invited and called to the fea&s;t; and that was, by put|ting them&s;elves forwards too fa&s;t, &s;triving for the highe&s;t room, and not &s;imply taking it, according to mens rank and place in the Church or Commonwealth; for the contra|ry is ru&s;ticity, and want of good education (not civility or urbanity) from which he di&s;&s;wadeth by two Arguments:</P>
<P N="1">1. Le&s;t the judgement of the Ma&s;ter and maker of the fea&s;t, jump not with the conceit of his ghue&s;t, and &s;o he having authority to place and di&s;place in his own hou&s;e, put him back that was over-forward. The like advice gave King <HI>Solomon</HI> long before,
<NOTE PLACE="marg">P&s;al. 48.10. Prov. 25.6, 7.</NOTE> &s;aying, <HI>Put not forth thy &s;elf in the pre&s;ence of the King, and &s;tand not in the place of great men; for better it is that it be &s;aid unto thee, Come up higher, then that thou &s;houlde&s;t be put lower in the pre|&s;ence
<PB N="67" REF="42">of the Prince whom thine eyes have &s;een.</HI></P>
<P N="2">2. From the evil i&s;&s;ue and &s;ucce&s;s that proud per&s;ons do meet with; <HI>viz.</HI> to be di&s;graced: For as <HI>Solomon</HI> tells us,
<NOTE PLACE="marg">Prov. 16.8 Luke 18.14.</NOTE> <HI>That pride ever goes be|fore a fall;</HI> and, <HI>He that exalteth him&s;elf &s;hall be aba&s;ed.</HI> True honour con&s;i&s;teth not in the Titles, Dignities and Preferments that we po&s;|&s;e&s;s, but rather in the good works that we do;
<NOTE PLACE="marg"><HI>Augu&s;tine</HI> &s;aith of <HI>Cato, Quo minus pe|tebat gloriam, e&ograve; magis illum &s;equebatur.</HI> Aug. de Civit. Dei, lib. 5. cap. 12.</NOTE> and he is more honour|able and prai&s;e-worthy, that de|&s;erveth honour, and hath it not, then he that po&s;&s;e&s;&s;eth it, and de|&s;erveth it not. Can&s;t thou reckon that to be any part of thy happine&s;s, which produceth an infinite number of evils? It may be thou art in great A&s;&s;emblies &s;aluted with caps and knees, and art reverenced at Fea&s;ts in the highe&s;t places at the table; and yet thou con&s;idere&s;t not that oftentimes many a wicked man is preferred before thee: And what advantage is that to the &s;tate of thy body or minde, whereof a man con&s;i&s;teth? that cannot be counted the greate&s;t good, which often is not only turned into evil, but al&s;o per|verteth them that po&s;&s;e&s;s it, and maketh them wor&s;e.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<PB N="68" REF="43">
<HEAD>SECT. 3. <HI>Of pride of men in High Places.</HI></HEAD>
<P>IT is commonly &s;een, that high Places are apt to puff men up with pride. <HI>Hamans</HI> pre|ferments made him &s;o proud, as he thought none good enough to be his Peer. Intolera|ble hath been the pride of many Popes in this kinde: What pride did Pope <HI>Gre|gory</HI> the &s;eventh &s;hew,
<NOTE PLACE="marg"><HI>Regni e fal&s;i honori, le gemme, et l'oro, cui &s;olo it mondo vagillan|do crede l'alta fatiche, il no&s;tro hyman lavoro, Che &s;ia del tempo dolo|ro&s;e prede, Na&s;con d'affannai, et fuggon&s;i poche hore, Solo il ben no&s;tro oprar gia mati non muore.</HI> Benevent. de Rambai|dis.</NOTE> to make the Emperour <HI>Henry</HI> the fourth, &s;tand three days and three nights at his gate, bare-footed, and bare-legged, with his wife and children, in the deep of winter, in fro&s;t and &s;now, to intreat for ab&s;olution? The like pride appeared in Pope <HI>Alexander</HI> the third, that made <HI>Frederick</HI> the Emperour at <HI>Venice,</HI> fall down be|fore him to the ground, and ask him forgivene&s;s, while he trod upon his neck, and gave him a pu&s;h or two: And to &s;hew the more arrogancy, he u&s;ed the&s;e words of Scripture for a pretence, &s;aying, <HI>Super a&s;pidem &amp; Ba&s;ilicum ambulabis.</HI> The like pride was in Pope <HI>Cele&s;tinus,</HI> that put the Crown upon the head of the Emperour <HI>Henry</HI> the &s;ixth, not with his hand, but with his foot, and threw it down again from his head with his foot; affirming, that he had power to make Emperours, and to depo&s;e them. What great
<PB N="69" REF="43">pride was in that Pope that ca&s;t <HI>Francis Dan|dalus</HI> Duke of <HI>Venice</HI> under his table to gnaw bones among the Dogs? It is written al&s;o con|cerning Pope <HI>Boniface</HI> the eighth, thus, That <HI>Albertus</HI> Duke of <HI>Austria,</HI> being by the Electours cho&s;en King of the Romans, de&s;ired of <HI>Boniface</HI> the ble&s;&s;ing and confirmation: To whom this proud Pope an&s;wered, That he was unworthy of the Empire; and having the Crown on his own head, and a Sword girt about his loyns, he &s;aid, I am <HI>Cae&s;ar. Julius</HI> the &s;econd, the Predece&s;&s;our of <HI>Leo</HI> (a better Souldier then a Prie&s;t) goeth with an Army (as <HI>Wicelius</HI> witne&s;&s;eth) in the year, 1513. again&s;t the King of <HI>Navarre,</HI> and threw <HI>Pe|ters</HI> Keys into the River <HI>Tiber,</HI> &s;aying, If the Key of <HI>Peter</HI> cannot, let the Sword of <HI>Paul</HI> prevail. Of which <HI>Mantuan</HI> &s;aith thus:
<Q><LG>
<L><HI>En&s;e potens gemino,</HI>
<NOTE PLACE="marg">Mantuan.</NOTE> <HI>cujus ve&s;tigia adorant</HI></L>
<L><HI>Cae&s;ar &amp; aurato ve&s;titi murice reges.</HI></L>
</LG>
<LG>
<L><HI>Great Cae&s;ar with victorious Kings</HI></L>
<L><HI>Who golden Crowns do wear,</HI></L>
<L><HI>They do adore his foot &s;teps who</HI></L>
<L><HI>The double &s;word doth bear.</HI></L>
</LG></Q></P>
<P>Now here we may ob&s;erve the &s;teps or lad|ders, or gradations to the pride of the Pa|pacy.</P>
<P N="1">1. The fir&s;t was the departing of <HI>Con&s;tan|tine</HI> from <HI>Rome</HI> to <HI>Con&s;tantinople:</HI> So &s;aith
<PB N="70" REF="44"><HI>Gratian;</HI> but <HI>Vella,</HI> and other Popi&s;h Writers, tell us otherwi&s;e.</P>
<P N="2">2. The &s;econd, was the fall of the Empire in the We&s;t, <HI>Anno</HI> 471. in the time of <HI>Au|gu&s;tulus:</HI> Of whom this Epigram was made,
<Q><L>Augu&s;tus Romanum imperium condidit,</L>
<L>Augu&s;tulus labefactavit.</L></Q></P>
<P><HI>Augu&s;tus</HI> founded the Roman Empire, <HI>Augu&s;tulus</HI> de&s;troyed it.</P>
<P N="3">3. The third was a Charter made by <HI>Con|&s;tantine,</HI> Emperour of the Ea&s;t, to <HI>Benedict</HI> the &s;econd; <HI>viz.</HI> That they might chu&s;e a Pope without the Emperour, which before they could not.</P>
<P N="4">4. The fourth was the Amity between <HI>Za|chary</HI> Bi&s;hop of <HI>Rome,</HI> and <HI>Pipin</HI> Governour of <HI>France,</HI> who ruled for <HI>Childerick,</HI> and &s;ent to Pope <HI>Zachary</HI> to be re&s;olved in this doubt, Whether it were fit for him to be King, that had the Name and Dignity, or he that bare the burthen. He pre&s;ently picked out the meaning, and &s;aid, He that bare the burthen; then <HI>Pipin</HI> laboureth to depo&s;e his Ma&s;ter, and doth &s;o. The occa&s;ion was this, the Pope finding the <HI>Lombards</HI> grievou&s;ly di&s;turbing <HI>Italy,</HI>
<NOTE PLACE="marg"><HI>Ai&s;tulphus,</HI> or as &s;ome, <HI>Ari&s;tulphus</HI> King of the <HI>Lombards</HI> be&s;ieged <HI>Rome</HI> three moneths.</NOTE> &s;ent for <HI>Pipin</HI> with an Army out of <HI>France,</HI> by who&s;e help he &s;uppre&s;&s;ed the <HI>Lom|bards,</HI> and thru&s;t the Greek Magi&s;trates out of <HI>Ravenna,</HI> and all <HI>Italy,</HI> u&s;urping the Prin|cipality of <HI>Ravenna,</HI> by the gift of <HI>Pipin</HI> the Conquerour; unto whom in recompence there|of
<PB N="71" REF="44">(a thing not heard of before) he gave the Kingdom of <HI>France,</HI> thru&s;ting <HI>Childerick</HI> the lawful King, into a Mona&s;tery or Covent. Here is not <HI>Scala Jacobi,</HI> or <HI>Coeli,</HI> but <HI>Inferni;</HI> for one mu&s;t gratifie the other again.</P>
<P N="5">5. The fifth &s;tep was, the decay of the Ea|&s;tern Empire, <HI>Anno,</HI> 756.</P>
<P N="6">6. The &s;ixth &s;tep was, the Tran&s;lation of the Roman Empire from the Greeks to the French or Germans, in the per&s;on of <HI>Magni|fical Charls</HI> (as <HI>Bellarmine</HI> calleth him:) for the Romans making in&s;urrection again&s;t Pope <HI>Leo</HI> the third, becau&s;e of his dete&s;table pride, the &s;aid <HI>Charls,</HI> the Son and Heir of <HI>Pepin,</HI> coming with his Army into <HI>Italy</HI> again, freed the Pope: Hereupon the Pope not to be ungrate|ful (out of the fulne&s;s of his power) gave un|to <HI>Charls</HI> the Title of the Roman Empire (the which belonged to the Greeks, and therefore was not his to di&s;po&s;e of) crowning him Em|perour of the We&s;t. On the other hand, <HI>Charls</HI> the new Emperour to gratifie the Pope, forced the Citizens of <HI>Rome</HI> to &s;wear fidelity to <HI>Leo,</HI> and appointed him Lord of <HI>Rome;</HI> the which Donation, <HI>Lodowick</HI> Son of <HI>Charls,</HI> af|terwards confirmed and encrea&s;ed.</P>
<P N="7">7. The &s;eventh &s;tep, was the Con&s;titution of Electors of the future Emperours, enacted by Pope <HI>Gregory,</HI> and <HI>Otho</HI> the Emperour, both Germans and Kin&s;men.</P>
<P N="8">8. The eighth &s;tep reacheth to Heaven: for thus they teach, <HI>Chri&s;tus be ato Petro aeternae vitae clavigero, terreni &s;imul &amp; coele&s;tis imperii
<PB N="72" REF="45">jura commi&s;it,</HI> Chri&s;t hath committed to ble&s;|&s;ed <HI>Peter,</HI> the Keykeeper of Eternal Life, the power both of earthly and heaven|ly Juri&s;diction and Government.
<NOTE PLACE="marg"><HI>Boniface</HI> the eighth made a Decree, That e~very humane Crea|ture mu&s;t &s;ubmit him|&s;elf to the Bi&s;hop of <HI>Rome,</HI> under pain of eternal damnation. <HI>Platina de vitis Ponti|fic.</HI></NOTE> The&s;e be the words of <HI>Gratian</HI> con|cerning Pope <HI>Nicholas,</HI> and the <HI>Glo&s;s</HI> upon them &s;aith, <HI>Argumentum quod Papa habet utrumque gladium, &amp; &s;piritualem &amp; temporalem:</HI> An argument that the Pope hath both Swords, both the Spiritual and Tem|poral; and in the marginal notes, <HI>Papa habens utrumque gladium, imperium tran&s;tulit:</HI> The Pope having both Swords, tran&s;lated the Em|pire.</P>
<P>That the properties of God are attributed to the Pope, you may &s;ee by their writings. <HI>Papa dicitur habere coele&s;te arbitrium, &amp; ideo etiam naturam rerum immutat, &s;ub&s;tantiam unius rei applicando alii, &amp; de nihilo pote&s;t ali|quid facere.</HI></P>
<P>Thus the Popes Para&s;ites flatter him; <HI>Sicut non e&s;t Pote&s;tas ni&s;i a Deo, &s;ic nec aliqua tem|poralis vel Eccle&s;ia&s;tica, imperialis vel regalis ni&s;i a Papa.</HI> As there is no power but of God; &s;o (&s;ay they) there is not any Temporal or Eccle&s;ia&s;tical,
<NOTE PLACE="marg"><HI>Greg.</HI> 7. &s;irnamed <HI>Hildebrand</HI> &s;aid, That he had power to give and take away Kingdoms at his plea&s;ure; and it is more to make and marre Kings, then to be a King: as <HI>R. Nevill</HI> Earl of <HI>Warwick</HI> &s;ometime &s;aid in the Civil War between <HI>Henry</HI> the &s;ixth, and <HI>Edward</HI> the fourth of <HI>England.</HI></NOTE> Imperial or Regal power, but of the Pope; <HI>In cujus femine &s;crip&s;it Chri&s;tus, Rex Regum, Dominus Dominantium,</HI> on who&s;e
<PB N="73" REF="45">thigh Chri&s;t hath written, King of Kings, and Lord of Lords. <HI>Gregory</HI> the ninth letteth this Doctrine fall from his own pen, <HI>Ad firmamen|tum coeli, hoc e&s;t, univer&s;alis Eccle&s;iae, fecit Deus duo magna luminaria, i.e. duas in&s;tituit digni|tates, quae &s;unt Pontificalis authoritas, &amp; re|galis pote&s;tas; &amp; ut quanta e&s;t inter &s;olem &amp; lunam, tanta inter Pontifices &amp; Reges differen|tia cogno&s;catur.</HI> For the firmament of Heaven, that is (&s;aith he) of the Univer&s;al Church, God made two great lights; that is, appointed two Dignities, which are the Pontifical Autho|rity, and the Regal Power; and as a great difference may be &s;een between the Sun and Moon; &s;o as great a difference may be known between Popes and Kings. See what pride is in the Man of Sin,
<NOTE PLACE="marg">Some Popes in pride have cau&s;ed them|&s;elves to be wor&s;hip|ped.</NOTE> who op|po&s;eth and exalteth him&s;elf above all that is called God, or wor&s;hip|ped. That high places are apt to puff men up with pride, <HI>Decius</HI> the Emperour evidently &s;aw, who when his Father would have inve&s;ted him in the Empire, as <HI>David</HI> did <HI>Solomon</HI> in his Kingdom, in his life time, re|fu&s;ed the honour with this mode&s;t excu&s;e, I fear if I am made Emperour, le&s;t I forget that I am a Son;
<NOTE PLACE="marg"><HI>Vereor, nc, &s;i fiam im|perator, dedi&s;cam e&s;&s;e filius; &amp; malo non e&s;&s;e imperator &amp; humilis filius, quam imperator &amp; filius indevo|tus.</HI> Valer. Maxim. lib. 4.</NOTE> and I had rather not be an Em|perour, and be an humble Son, then an Em|perour, and an undutiful Son.</P>
<P>He knew it &s;eemed, that <HI>Honores</HI> did or|dinarily <HI>mutare mores,</HI> that honour did change
<PB N="74" REF="46">mens mannes; and &s;o &s;urely theydo in nature corrupted, and not by grace corrected, or where grace prevails not, or is not predomi|nant above nature; for where it is, goodne&s;s will &s;o over&s;way greatne&s;s, as no Dignity &s;hall cau&s;e men to neglect or forget their duty. Now this is a great vanity, for men to be proud of honours, or high places, e&s;pecially if we con&s;ider the in&s;tability of honours, great preferments,
<NOTE PLACE="marg"><HI>Crae&s;us</HI> King of <HI>Lydia,</HI> &s;poiled by <HI>Cyrus</HI> King of <HI>Per&s;ia,</HI> and bereft both of his Kingdom and life: <HI>Cyrus</HI> him|&s;elf afterwards &s;erved &s;o by <HI>Thomyris.</HI></NOTE> and great mens favours; as appears in <HI>Parmenio</HI> and <HI>Clitus,</HI> in high favour with <HI>Alexander</HI> the great, and <HI>Seneca</HI> with <HI>Nero,</HI> and <HI>Belli&s;arius</HI> with <HI>Ju&s;tinian</HI> the Emperour; yea, even in <HI>Diony&s;ius</HI> him&s;elf, <HI>Bajazet,</HI> and many other great Princes: And even in holy Writ,
<NOTE PLACE="marg">1 King. 2.5, 6.</NOTE> we &s;ee <HI>Joab</HI> a great favourite with <HI>Da|vid</HI> at the fir&s;t, is at la&s;t di&s;ta&s;ted by him&s;elf, and quite ca&s;hiered by <HI>Solomon</HI> his Son, and that by his approbation and appointment; &s;o likewi&s;e <HI>Haman</HI> ro&s;e not &s;o fa&s;t,
<NOTE PLACE="marg">He&s;t. 7.</NOTE> but he &s;ell fa&s;ter. They that be in the hight of honour to day,
<NOTE PLACE="marg">Tolluntur in altum, ut lap&s;u graviore cadant.</NOTE> may be in the lowe&s;t degree of di&s;grace by to morrow; for <HI>we know not what a day may bring forth,</HI> Prov. 27.1. And we have &s;een many notable in&s;tances of the tran&s;itorine&s;s of worldly honour in the&s;e our days: <HI>Man being in honour abideth not,</HI>
<NOTE PLACE="marg">Similis e&s;t pecoribus morticinis.</NOTE> <HI>he is like the bea&s;ts that peri&s;h,</HI> P&s;al. 49.12. The old Tran&s;lation reads it thus, Man &s;hall not continue in honour, he &s;hall be like the bea&s;ts that dye; or as <HI>Tremel|lius,</HI>
<NOTE PLACE="marg">Tremell.</NOTE> he &s;hall be like the bea&s;ts that dye of the
<PB N="75" REF="46">Morrain, and &s;o become u&s;ele&s;s and fit for nothing: And many times men are lifted up on high, that their fall may be the greater.
<NOTE PLACE="marg"><HI>Diony&s;ius</HI> of <HI>Syracu&s;e,</HI> glad to teach a School at <HI>Corinth,</HI> to get a poor living.</NOTE> Some in the&s;e days boa&s;t of the honour that they have got|ten by the di&s;grace of others, of their ri&s;ing by others falling; but this is a great vanity, to grow proud that we ri&s;e by others ruines. Thus did the common &s;ouldiers in <HI>Tacitus</HI> repre&s;s the pride of <HI>Pompey:</HI>
<NOTE PLACE="marg"><HI>No&s;tr&acirc; mi&s;eria mag|nus es.</HI> Tacitus. Honour is the greate&s;t outward glory, &s;aith the Philo&s;opher. <HI>Ari&s;t. Ethic.</HI> 4.</NOTE> Thou art great by our mi&s;ery, therefore &s;well not again&s;t us. He that (like <HI>Matthias</HI>) cometh in the place of another, mu&s;t rather lament the others lo&s;s, then grow proud of his own gain. If the Gen|tile be advanced by the fall of the Jew, he &s;hould not boa&s;t again&s;t the Jew, but rather lament the Jews falling, then be proud of his own ri&s;ing. Many in the&s;e our days, have erected to them&s;elves &s;tately Pallaces,
<NOTE PLACE="marg"><HI>&V;bi honor non e&s;t, ibi contemptus.</HI> Hier. Epi&s;t.</NOTE> by the fall of other mens hou&s;es; and &s;uch as the&s;e, are ready to &s;well with pride again&s;t their de|cayed brethren: It is a &s;ign of a vain mind, to think the wor&s;e of any man becau&s;e he is fallen; or to think the better of our &s;elves, be|cau&s;e we are ri&s;en. What though <HI>Job</HI> be on the dunghil, yet he &s;hall be re&s;tored; and though <HI>Jo&s;eph</HI> be in pri&s;on, yet he &s;hall be ad|vanced.</P>
<P>If therefore men are ambitious of honour,
<NOTE PLACE="marg">1 Sam. 2.30.</NOTE> let them honour God: <HI>Them that hononr me,</HI> &s;aith he, <HI>I will honour.</HI> Let <HI>David</HI> carry
<PB N="76" REF="47">him&s;elf valiantly in the wars of <HI>I&s;rael,</HI> though <HI>Saul</HI> him&s;elf labour to keep him down,
<NOTE PLACE="marg"><HI>Non facit nobilem atri|um plenum &s;umo&s;is ima|ginibus; animus facit nobilem.</HI> Sen. Epi&s;t. 44.</NOTE> and to ecclip&s;e his glory, yet the very women in their &s;ongs &s;hall prefer him before their King, &s;aying, <HI>Saul hath &s;lain his thou&s;ands, and David his ten thou&s;ands:</HI> If <HI>Mordecai</HI> the Jew be faithful to King <HI>Aha&s;huerus,</HI> and di&s;|cover the Trea&s;on of <HI>Bigtanah</HI> and <HI>Tere&s;h,</HI> there will come a time, that the King will be at lei&s;ure to read the Chronicles, and reward his good &s;ervice, <HI>E&s;t.</HI> 6. If <HI>Daniel</HI> continue con|&s;tant in Gods &s;ervice, it &s;hall at la&s;t appear, that the truth was at his &s;ide, and he &s;hall pre|vail, and be preferred according to his de&s;ert,
<NOTE PLACE="marg">Men mi&s;take the way to be great, while they neglect the way to be good. <HI>Adams.</HI></NOTE> <HI>Dan.</HI> 6. If <HI>Paul</HI> and <HI>Si|las</HI> be painful in their places, and &s;eek their Ma&s;ters glory, and the en|largement of his Kingdom, by the propagation of the Go&s;pel, if men be dumb and &s;ilent, the very Devils &s;hall confe&s;s them to be the &s;ervants of the mo&s;t high God, and to &s;hew unto men the way of Salvation, <HI>Acts</HI> 16.17. In a word, if our Saviour Chri&s;t go about preaching in the Synagogues, and curing di&s;ea&s;es, and doing all &s;orts of good deeds, how&s;oever the Rulers of the Jews accu&s;e him,
<NOTE PLACE="marg">Joh. 6.15.</NOTE> and per&s;ecute him, and &s;eek to execute him, yet many of the common people admire him, yea, &s;eek to advance him, and thought to make him their King, howbeit he will accept of no &s;uch honour; yea, <HI>Pilat</HI> him&s;elf cannot but confe&s;s to his eternal Glory, and his own per|petual
<PB N="77" REF="47">&s;hame, that though he condemned him to plea&s;e the people, and not di&s;plea&s;e the Emperour, yet he found no cau&s;e of death, nay no fault in him, <HI>Joh.</HI> 19. The way to be truly honoured, is fir&s;t to be vertuous;
<NOTE PLACE="marg"><HI>Nobilitas &s;ola e&s;t at|que unica virtus.</HI> Juvenal. Sat. 8.</NOTE> and this the wi&s;e ancient Romans knew right well, by building the <HI>Temple of Honour</HI> within the <HI>Gate of Vertue;</HI> to teach all their people, that who|&s;oever would come to the one, mu&s;t pa&s;s through the other; and doubtle&s;s, where&s;o|ever Honour is placed in the Cre&s;t, and hath not vertue for a Supporter, all true Heraulds know to be but fal&s;e Arms; and where&s;oever it is conferred without vertue, it will not con|tinue, it being out of its element and proper place: But on the other &s;ide,
<NOTE PLACE="marg">There be two things make holi|ne&s;s above greatne&s;s; 1. The work of Holine&s;s. 2. The re|ward of Holine&s;s; <HI>Ble&s;&s;ing &s;hall cover the head of the righteous,</HI> Prov. 10.6. <HI>Dr.</HI> Sutton.</NOTE> where&s;oever is vertue, there honour and e&s;timation &s;hall be fir&s;t or la&s;t; for it follows true vertue, as the &s;hadow accompanieth the body when the Sun &s;hineth; and when it doth not, it is but the over-ca&s;ting of a cloud, and the Sun will one day &s;hine again.</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<PB N="78" REF="48">
<HEAD>SECT. 4. <HI>Of Pride of a generous and noble de&s;cent.</HI></HEAD>
<P>PRide of de&s;cent is, when men do boa&s;t of their noble Extraction and Generous O|riginal: This is a thing mo&s;t ridiculous, for a man to boa&s;t of that which belongeth to ano|ther: It is better that others be known by thee, then thou be known by others. <HI>Plato</HI> &s;aith, that every King cometh of a &s;lave, and every &s;lave of a King:
<NOTE PLACE="marg">Such was the pride of <HI>C. Caligula,</HI> that he took from the ancient noble families their Arms, and Badges, as from the <HI>Torquati</HI> their collar; from the <HI>Cinnati,</HI> their curled lock; from <HI>Cneius Pom|peius</HI> his po&s;terity, the &s;irname of <HI>Magnus. Suetonius in vit. Ca|lig.</HI></NOTE> The great <HI>Tamerlain</HI> was the &s;on of a Pea&s;ant, and kept Cattel; <HI>Ar&s;aces</HI> King of the <HI>Parthians,</HI> was of &s;o ba&s;e a &s;tock, that his Parents could not be known, yet he got &s;uch re|nown by his vertue, that his po&s;te|rity were called <HI>Ar&s;acides,</HI> as the Emperours of of <HI>Rome</HI> were called <HI>Cae&s;ars,</HI> of <HI>Augu&s;tus Cae&s;ar. Per|tinax</HI> a Roman Emperour, was &s;on of an Artificer, his Grandfather|was a &s;lave. <HI>Agathocles</HI> King of <HI>Cicily,</HI> the &s;on of a Potter. The Emperour <HI>Probus,</HI> the &s;on of a Gardiner. The Suldan of <HI>Cayro,</HI> was cho|&s;en out of the <HI>Mamalukes,</HI> to which honour none might ari&s;e, unle&s;s he had fir&s;t been a &s;lave. Divers Popes likewi&s;e were ba&s;ely de|&s;cended. Little cau&s;e have men to pride them|&s;elves in the Nobility of their birth, when they come by it by their Parents, who by &s;ome vertuous or noble acts, exceeded other
<PB N="79" REF="48">men, and were by the people held in the great|er e&s;timation, which honour for their &s;akes, de&s;cended to their po&s;terity: So that if any glory be due, it is due to the Parents, and not to the children, unle&s;s they tread in the &s;teps of their Parents, and many times Children do not tread in the &s;teps of Vertuous Pa|rents; which gave occa&s;ion to <HI>Cicero</HI> to re|prehend <HI>Catiline,</HI> by comparing the antiqui|ty of his blood with the vitio|&s;ity of his manners;
<NOTE PLACE="marg">Faelix quem virtus gene|ro&s;a exornat avorum, &amp; Qui virtute &s;uis adjicit ip&s;e decus.</NOTE> who &s;aith of him, That he was not more fa|mous by the Nobility of his Pa|rents, then ignominious by his no|torious vices. Let the French King and Queen, &s;aith one, be thy Parents, if there be no ver|tue in thy mind, I will regard thee no more, then if thou had&s;t an Husbandman to thy Fa|ther, and a poor Countrey-woman for thy Mo|ther. But if Nobility of blood be joyned with grace and true humility, it is a thing much to be e&s;teemed. The Jews boa&s;ted them&s;elves, they had <HI>Abraham</HI> to their Father:
<NOTE PLACE="marg">Luke 3.8.</NOTE> It is more credit for a man to be countenanced by his own vertues,
<NOTE PLACE="marg">Ver&egrave; nobilis ille non quem, &s;ua villa &s;ed virtus nobilitat; &amp; me|lius domum Domino, quam Dominum dome honestari.</NOTE> then the ver|tues of his Progenitors: It is better to be the beginning, then the end of a mans hou&s;e. The be&s;t Nobi|lity is built by vertue: God chu&s;eth not as man doth, by outward ap|pearance; he chu&s;eth <HI>Saul</HI> out of <HI>Benjamin,</HI> the lea&s;t of the Tribes, and his Fathers family the lea&s;t in that Tribe, by his own confe&s;&s;ion,
<PB N="80" REF="49">to be King over <HI>I&s;rael,</HI> 1 Sam. 9.21. So in the choice of <HI>David,</HI> 1 Sam. 16.7. Not <HI>Eliab,</HI> nor <HI>Amminadab,</HI> nor <HI>Shammah,</HI> nor any of the re&s;t cho&s;en, but little <HI>David,</HI> that kept his Fathers &s;heep. Thus Chri&s;t cho&s;e Fi&s;hers to be his Di&s;ciples, <HI>Mat.</HI> 4.18.21. and Shepherds to be the Heraulds of his Nativity, <HI>Luke</HI> 2.8. The fooli&s;hne&s;s of God is wi&s;er then men. Of whom he maketh choice e&s;pecially, the Apo&s;tle tells us,
<NOTE PLACE="marg">1 Cor. 1.26.</NOTE> <HI>That not many wi&s;e, not many mighty (after the fle&s;h) not many Noble are called.</HI></P>
<P>Brag not of the clarity of thy blood; <HI>for God made all mankinde of one blood;</HI>
<NOTE PLACE="marg">Acts 17.26.</NOTE> and if any mans blood be more purethen others, it is not Nobility, but &s;oundne&s;s of bo|dy cau&s;eth it.
<NOTE PLACE="marg">Malo Pater tibi &s;it Ther&s;ites, dummodo tu &s;is Aeacidae &s;imilis, Vul|caniaque arma cape&s;&s;as, Quam te Ther&s;itae &s;imi|lem producat Achilles.</NOTE> Boa&s;t not of thy an|tiquity, for every mans Original was one and the &s;ame; there was but one common Parent of man|kinde, one Spring and Fountain of all men. Bea&s;t not of the antiqui|ty of thy Family: for how many Noble Fa|milies have there been of whom there is no remembrance at this day? and in our days we have &s;een the overthrow of Noble and Royal families: Every thing which &s;pringeth up in time, dyeth with time. Boa&s;t not of thy Birth, for thy Noblene&s;s cometh not by thy birth, but by thy life. Let us not then &s;o much de&s;ire to be great, as to be good; nor to fet our Pedigrees from ancient hou&s;es, as to carry our &s;elves worthy &s;uch Ance&s;tors; el&s;e their
<PB N="81" REF="49">goodne&s;s cannot &s;o much credit us, as our badne&s;s will di&s;credit them.
<NOTE PLACE="marg">Sir <HI>Philip Sidney.</HI></NOTE> We may &s;ay of all the&s;e outward things, as an honourable Gen|tleman was wont to &s;ay of the Arms of his hou&s;e left him by his Ance&s;tors,</P>
<Q>Vix ea no&s;tra voco;</Q>
<P>We can &s;carce call them ours, alluding to a &s;aying of a Poet,</P>
<Q>Et genus, &amp; proavos, &amp; quae non fecimus ip&s;i, &amp;c.</Q>
<P>In a word, if we be good, we &s;hall be great; for if they are greate&s;t in blood,
<NOTE PLACE="marg">The&s;e two are infi|nitely and joyntly in God; <HI>viz.</HI> Greatne&s;s and Good|ne&s;s, who is both <HI>optimus &amp; maximus.</HI></NOTE> who can de|rive them&s;elves from the highe&s;t per&s;ons, and greate&s;t Peers; then &s;urely incomparably greater be they, which can derive them&s;elves from him which hath no Peer; and &s;o may all the faithful, without check of pride or pre|&s;umption; for Chri&s;t him&s;elf acknowledgeth them as his kinsfolk, <HI>Matth.</HI> 12.50. &s;aying, <HI>Who&s;oever</HI> (let him be never &s;o mean in other re&s;pects) <HI>&s;hall do the will of my Father which is in heaven, the &s;ame is my Brother, and Si&s;ter,
<NOTE PLACE="marg">To be the Sons of Nobles, is nothing, to the Sons of God; to be born of Princes, is but ba&s;ene&s;s, in compari&s;on of this, to be born of God; <HI>Moab</HI> is but a wa&s;h|pot, <HI>Edom</HI> but a wiper of &s;hoes. Dr. <HI>Sutton.</HI> Saints are Gods ex|cellent ones on earth, <HI>P&s;al.</HI> 16.3.</NOTE> and Mother.</HI> And here it may not be unfit to bring in the&s;e Ver&s;es:</P>
<PB N="82" REF="50">
<Q><L>Why doth Earths Gentry count them&s;elves &s;o good,</L>
<L>Giving Coat, Arms, for all the world to gaze on?</L>
<L>Chri&s;ts Blood alone makes Gentlemen of blood,</L>
<L>His &s;hameful death doth give the faire&s;t blazon.</L>
<L>then he is ancient'&s;t, and of be&s;t behavi|our,</L>
<L>Who&s;e Arms and Ance&s;tors and from his Sa|viour.</L></Q>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAP. 10. <HI>Of Pride of Diet.</HI></HEAD>
<P>IT is &s;aid of the Rich man, <HI>Luke</HI> 16. that he was not onely clothed in purple, but al&s;o he fared deliciou&s;ly every day: As he painted his back with gorgeous and gaudy apparel, &s;o he pampered his belly with delicate and dainty fare,
<NOTE PLACE="marg">Great fea&s;tings are not without great &s;in; men thereby become unfit for the &s;ervice of God; it makes men dull to hear the word; <HI>Venter non habet aures; Pinguis venter dormit libenter,</HI> readier to &s;leep then learn any good.</NOTE> and that not now and then, but every day. He might have fared well, &amp; fea&s;ted &s;ometime, as appeareth, <HI>P&s;al.</HI> 104.15. where God gives not only bread, but wine and oyl al&s;o: But here was his pride, in making dainty bread his daily bread, and keeping his <HI>Chri&s;tma&s;s</HI> (as they &s;ay) all the year long; he was altogether given to &s;ecurity and &s;en&s;uality, being, as <HI>Cra&s;&s;us</HI> in his pur&s;e,
<PB N="83" REF="50">&s;o <HI>Ca&s;&s;ius</HI> in his pots; like tho&s;e greedy Epi|cures de&s;cribed, <HI>I&s;a.</HI> 56.12. He that prides him&s;elf with his delicious meats, and dainty fare, is an an ab&s;olute Idolater: <HI>His God is his belly,</HI> Phil. 3.19. The Temple of this fal&s;e God (&s;aith <HI>Tertullian</HI>) is in the lungs; his Cook is his Prie&s;t; his Table, or Dre&s;&s;er, his Altar; his Meat, his Sacrifice; and unto this his God <HI>Bell</HI> he offereth whatever Sea or Land will afford him; it is a wonder to &s;ee how he hath his Officers in every place; for him war is waged again&s;t the Ayr, and Clouds, and Birds are di&s;ne&s;tled from the Kingdom which nature hath allowed them; for him the face of the earth is turned into a &s;hambles; for him Seas are &s;ounded, Depths are plum|meted, Shipwracking &s;torms, and direful tem|pe&s;ts are ferried over; all this hurly-burly is made for a &s;tomach four fingers broad, for which a little bread and water would &s;uffice in nece&s;&s;ity, and in &s;uperfluity the whole world is too little to &s;atisfie.
<NOTE PLACE="marg"><HI>Adam</HI> had been better without his Apple, <HI>E&s;au</HI> his red pottage, and <HI>Bel&s;hazzar</HI> his fea&s;t for his thou&s;and lords, <HI>Dan</HI> 5.1. 1 <HI>Cor.</HI> 10.31.</NOTE> Such a one was that rich fool, <HI>Luke</HI> 12. who pulled down his barns, and would build them up greater, and never made any con&s;cience of doing good with all his goods, but onely to play the Epicure, and live the life of a bea&s;t, in idlene&s;s, riotou&s;ne&s;s, and &s;en&s;uality: <HI>Soul, take thine ea&s;e, eat, drink, and be merry.</HI> We &s;hould remember, that we live not to eat, like tho&s;e Creatures <HI>Horace</HI> &s;peaks of, that eat <HI>con&s;umere naturam,</HI> to con&s;ume nature, but
<PB N="84" REF="51">that we may live and glorifie God. And our Saviour teacheth us that le&s;&s;on, <HI>Luke</HI> 21.34. and <HI>Paul,</HI> Rom. 13.12, 13. Chri&s;t pronounceth a woe to &s;uch Sen&s;uali&s;ts,
<NOTE PLACE="marg">Luke 6.25.</NOTE> <HI>Woe to you that are full, for ye &s;hall hunger:</HI> Mo&s;t commonly men are puni&s;ht in the &s;ame things they &s;in:
<NOTE PLACE="marg"><HI>Qui &s;umptus magnos ubi non decet fecerit, ubi decet exiguos fa|ciet.</HI> Seneca.</NOTE> <HI>Dives</HI> tormented in his tongue, becau&s;e he had abu&s;ed it by his Epi|curi&s;m: And <HI>wa&s;te is commonly pun|i&s;hed with want.</HI></P>
<P>It is written in an old Chronicle, that in the days of King <HI>Vortiger,</HI> &s;ometime King of this Land,
<NOTE PLACE="marg"><HI>An.</HI> 447.</NOTE> there was a wonderful plenty of all pro|vi&s;ions (like <HI>Pharaohs</HI> &s;even plentiful years in <HI>Egypt</HI>) whereupon en&s;ued the common &s;ins growing out of it, Pride, Idlene&s;s, Gluttony, and Adultery; and after that en&s;ued &s;uch a famine and plague, as the living were &s;carce able to bury the dead. Pride, Idlene&s;s, and fullne&s;s of Bread, were the &s;ins of <HI>Sodom.</HI> As the humility of Chri&s;t appeared in many other things, as I may have occa&s;ion to &s;hew here|after, &s;o al&s;o in ab&s;tinence in his Diet: We often read, <HI>that he fa&s;ted, &s;eldom that he fea&s;t|ed, never that he &s;urfeited:</HI> And when he did go to eat with tho&s;e that invited him, he would labour to fea&s;t their &s;ouls, as they fea&s;ted his body: And when he was to work a miracle, and feed five thou&s;and grown men, be&s;ides women and children, he had not in his fami|ly five loads of bread (which any man would have thought little enough for &s;o many) but only five loaves of bread, and not wheaten
<PB N="85" REF="51">bread neither,
<NOTE PLACE="marg"><HI>Au&s;tin</HI> makes an Allegory of the mi|racle of loaves, thereby under|&s;tanding the calling of the Gentiles, who came from far to the Common|wealth of <HI>I&s;rael:</HI> They had nothing to cat; <HI>i. e.</HI> &s;aith he, They wanted &s;piritual food, and the knowledge of God and Chri&s;t: By the five loaves he under&s;tands, the five Books of <HI>Mo&s;es;</HI> by the two fi&s;hes, the two Te&s;taments; by their &s;itting down on the gra&s;s, the mortifi|cation of their fle&s;h, &s;ubmitting unto him, after which time he &s;atisfieth and &s;ufficeth them. <HI>John</HI> 6.9. <HI>Sic care nutrienda e&s;t ut &s;er|viat, &amp; &s;ic domanda, ut non &s;uperbiat.</HI> Hugo de S. Victore.</NOTE> wherein there might have been &s;ome more hold and tack; but even barley bread, which is not &s;o hearty and baitable: The like may be &s;aid of the other part of the diet of Chri&s;t and his Apo&s;tles; it was not fle&s;h, that is held the more &s;olid and &s;ub&s;tantial feed|ing; but fi&s;h, a frothy and flaggy kind of meat; nor any great deal of fi&s;h neither, &s;uch as <HI>Peter</HI> and his fellow-fi&s;hers caught, when they brake their nets, <HI>Luke</HI> 5. but only two fi&s;hes; nay more then that, as for their num|ber they were but two, &s;o for their quantity they were not great, as Whales, Dolphins, or the like, but two little &s;mall fi&s;hes; as ap|peareth, in that a little boy, as <HI>John</HI> &s;peaketh, carried both them and the five loave. Whence one of the Ancients inferreth, that <HI>our fle&s;h is &s;o to be nouri&s;ht, that it may be fit for &s;ervice, and &s;o to be kept under, that it &s;well not with Pride.</HI></P>
<P>A little will &s;erve to &s;uffice nature:
<NOTE PLACE="marg"><HI>Qui ad naturam vivit, &s;emper dives e&s;t; qui ad opinionem, pauper.</HI> Sen.</NOTE> Good <HI>David</HI> would have been content with <HI>Nabals</HI> &s;uperfluity and rever|&s;ion, 1 <HI>Sam.</HI> 25. and poor good <HI>Lazarus</HI> with the crums that fell from the rich Gluttons Table; and
<PB N="86" REF="52">many a poor Saint and Servant of God with &s;mall pittances; and why &s;hould any of us be at any great co&s;t with our bodies, to feed them with all manner of dainties, when as thereby we do but, as it were, cram our &s;elves fat to feed the worms?
<NOTE PLACE="marg"><HI>In&s;anus &amp; irritus la|bor e&s;t, ge|rere curam carnis, et abjicere curam cordis.</HI> Bernard. Its a &s;hame to delight more in the dead carca&s;&s;es of a Bea&s;t or Fowl, then in the living God.</NOTE> Wherefore it is true that <HI>Bernard</HI> &s;aith, It is a mad and vain kind of labour, &s;o much to indulge the fle&s;h, and to ca&s;t away the care of the &s;oul. It is folly for a man to lay his whole living upon a hou&s;e, and then have nothing to main|tain it: This is our ca&s;e; for our body is but <HI>domicilium animae,</HI> the dwelling-place, or ha|bitation of the &s;oul.</P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB N="87" REF="52">
<HEAD>CHAP. 11. <HI>Of Pride of Strength.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>SECT. 1. <HI>Of Pride of Bodily &s;trength.</HI></HEAD>
<P>PRide is one of mans greate&s;t weakne&s;&s;es, but always grounded on &s;ome &s;uppo&s;ed &s;trength, either of body or minde. Great was the &s;tature and bodily &s;trength of <HI>Maximinus</HI> the Roman Emperour;
<NOTE PLACE="marg"><P><GAP LANG="grc" DESC="foreign" RESP="OXF">. Amos 2.14.</P>
<P><HI>Grim&s;tones</HI> Roman Hi&s;tory.</P>
<P>One on the Theater before <HI>Maximinus</HI> (to daunt his pride) &s;ung certain Greek ver&s;es to this effect, <HI>Et qui ab uno non pote&s;t occidi, &agrave; multis occiditur; cave multes, &s;i &s;ingulos non times.</HI></P></NOTE> for as (<HI>Julius Capitoli|nus</HI> reporteth) he was eight and an half Geometrical foot high, which is two foot and an half more then we &s;ee any man ordinarily to be in the&s;e days; and as he had a great body, &s;o had he all parts thereof proportionable to his greatne&s;s, and was &s;o extreamly &s;trong, that a cart heavy laden, which two Oxen could hardly move, he would ea&s;ily draw and turn at his plea&s;ure; with his fi&s;t he brake an hor&s;es leg, and &s;triking a hor&s;e in the chap with his fi&s;t, he brake out all his teeth, and was &s;o fierce and couragious, that he made no account of any man: He overcame &s;ixteen &s;trong men that were Water-bearers
<PB N="88" REF="53">and Servitors of the Roman Camp, coming to handy gripes with them, without re&s;ting, not being moved by any of them: Yet he whom one man could not overcome, was at la&s;t overcome by many Souldiers, and o|thers with them, who came very boldly to his Pavilion, and without any re&s;i&s;tance &s;lew him and his Son. Great was the &s;trength of <HI>Samp&s;on,</HI> &s;o that when a young Lyon roared upon him, he rent him, as he would have rent a Kid, having nothing in his hand,
<NOTE PLACE="marg"><HI>Gibbor</HI> The mighty man, &s;hall not be deli|vered by his great &s;trength, <HI>P&s;al.</HI> 33.16. <HI>Judg.</HI> 15.14, 15. <HI>Fortis es, &amp; altum &s;apis? at res vili&s;sima; nam &amp; Leo e&s;t te auda|cior, &amp; aper fortior,</HI> Chry&s;o&s;t.</NOTE> <HI>Judg.</HI> 14.6. and when he was bound with cords, by the men of <HI>Judah,</HI> how did he break tho&s;e cords a&s;under? The cords that were upon his arms, became as flax that was burnt with fire, and his bands loo&s;ed from off his hands; and finding a new jaw-bone of an A&s;s, he &s;lew a thou&s;and men there|with: At another time he went to <HI>Gaza,</HI> and took the doors of the Gate of the City,
<NOTE PLACE="marg">Judg. 16.3.21.</NOTE> and the two po&s;ts, and went away with them bar and all, and put them upon his &s;houlders, and carried them up to the top of an hill that is be|fore <HI>Hebron:</HI> yet at la&s;t was he betrayed by <HI>Dalilah</HI> into the hands of the Phi|li&s;tines;
<NOTE PLACE="marg">None was &s;tronger in body then <HI>Milo,</HI> yet many men were more excellent then he.</NOTE> who took him and put out his eyes, and bound him with fet|ters of bra&s;s, and made a Miller of him, to grinde in the Pri&s;on-hou&s;e at <HI>Gaza.</HI> Do&s;t thou exceed others in &s;trength of body? yet con&s;ider thou art therein inferiour to
<PB N="89" REF="53">the Hor&s;e, the Elephant, and divers other bea&s;ts; thou &s;hewe&s;t what a poor creature thou art, to put confidence in bodily &s;trength. The force of an hidden evil overcame <HI>Hercu|les,</HI> that was not to be overcome by any man. The &s;tronge&s;t man in the world,
<NOTE PLACE="marg">There is none &s;trong like our God, 1 Sam. 2.2. Jer. 9 23. <HI>Cogita quantarum ip&s;e &s;is vi|rium; i&s;tae enim non tuae &s;unt, &s;ed ho&s;pi|tii, imo carceris vires tui; vanum au|tem e&s;t, cum ip&s;e &s;is fragilis, forti habi|taculo (di|cam melius) forti Adver&s;ario gloriari.</HI> Petrarc. de Remed. utriu&s;q, fortunae. The <HI>Amorite</HI> was &s;trong as the Oaks, yet God de&s;troyed him, <HI>Amos</HI> 2.9.</NOTE> his &s;trength is but weakne&s;s, compared with the &s;trength of an Oak. <HI>Let not the &s;trong man glory in his &s;trength,</HI> &s;aith the Lord. There is no man &s;o &s;trong, but his &s;trength may be impaired either by immoderate labour, or by &s;ome &s;harp and violent di&s;ea&s;e, or by exce&s;&s;ive grief and &s;ad|ne&s;s, or decrepit old age, which overcometh all things. Do&s;t thou boa&s;t of thy great &s;trength? let me tell thee, that every weighty thing laboureth with its own burthen; and this is the nature almo&s;t of every thing, when it cometh to its height, it de&s;cendeth not with an equal motion; the a&s;cent is more &s;low, but the de&s;cent is precipitious, and this bodily &s;trength when it begins to decline, will de|cline apace.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="90" REF="54">
<HEAD>SECT. 2. <HI>Of pride of Strong-holds.</HI></HEAD>
<P>I Find in <HI>Alexanders</HI> wars, that when he came to &s;ubdue the <HI>Sogdians,</HI> a people that had a rock for their habitation, and the munition of rocks on every &s;ide,
<NOTE PLACE="marg"><HI>Volateran</HI> reports of <HI>Niniveh,</HI> that it was eight years a building by no le&s;s then ten thou&s;and Workmen; and <HI>Diod. Sieulus</HI> &s;aith, The walls were an 100 foot high, the breadth able to re|ceive three carts on a row, it had 1500 tur|rets, but is now laid wa&s;te.</NOTE> they jeered him, and askt him, Whe|ther his Souldiers had wings or no? Unlefs thy Souldiers can flie in the aire, we fear thee not. Many men when they get into a &s;trong hold (like <HI>David</HI> in his &s;trong Mountain) think they &s;hall never be moved: But fee how the Lord threatens <HI>I&s;|rael,</HI> if they hearkned not to the voyce of the Lord, and to do all his Commandments and Statutes, that he would bring upon them a Nation of fierce countenance, that &s;hould be&s;iege them in all their gates, until their high and fenced walls came down, wherein they tru&s;ted throughout all their Land. Natural men &s;ince the fall, mu&s;t have &s;ome &s;trength or other to tru&s;t to:
<NOTE PLACE="marg">Deut. 28.52. Gen. 11.7, 8.</NOTE> When <HI>Cain</HI> was driven out from his Fathers hou&s;e, he falls a building of Cities; and we read of &s;ome after the Flood, that would build a Tower of <HI>Babel</HI> that &s;hould reach to Hea|ven, to get them&s;elves a name; but the Lord &s;oon confounded their language, and &s;cattered them abroad from thence upon the face of all
<PB N="91" REF="54">the earth. Thou boa&s;te&s;t that thou live&s;t in an impregnable Ca&s;tle: Do&s;t thou not know the Proverb,
<NOTE PLACE="marg"><HI>Quis cladem illius ur|bis, quis funera &s;ando Explicet? aut po&s;ist lachrymis, &amp;c.</HI> Virg. 2. Aeneid.</NOTE> that there is no place that is invincible? Even that Tower of <HI>Locris</HI> (that double Tower) could not be defended by <HI>Hannibal</HI> him&s;elf; and that impreg|nable Tower of <HI>Praene&s;te,</HI> then which Hi&s;torians &s;ay, never was a &s;tronger, when it could not be overcome by force of arms, it was taken by flattery and fal&s;e promi&s;es, and was demoli&s;hed. That Fortre&s;s cannot &s;tand long, where wickedne&s;s getteth in between the timber and the &s;tones; be&s;ides, the faith of Gods children, which can remove mountains, is able to throw down the &s;tronge&s;t walls,
<NOTE PLACE="marg">Heb. 11.30.</NOTE> as it did the walls of <HI>Jericho.</HI> No &s;trong-hold of it &s;elf is &s;ufficient to &s;ecure a man from the wrath and vengeance of God pur&s;uing him.
<NOTE PLACE="marg"><HI>Jam &s;eges e&s;t ubi Tro|ja fuit.</HI> Ovid. Ep&s;t. 1.</NOTE> I have read of Bi&s;hop <HI>Hatto</HI> in <HI>Germany,</HI> that &s;uffered the poor to &s;tarve at his door, albeit the Rats eat up his corn; but after they had devoured his Corn, they &s;ought after him from hou&s;e to hou&s;e; wherefore he built him an hou&s;e in the River <HI>Rhemes,</HI> where the water runneth very &s;wiftly; yet that would not &s;erve, they got to him, and eat up him al&s;o; where|upon that Tower is called, <HI>The Rats Tower</HI> unto this day. There is no true &s;ecurity in any thing but in God: <HI>He that dwelleth in the &s;ecret place of the Mo&s;t High, &s;hall abide under the &s;hadow of the Almighty:
<NOTE PLACE="marg">P&s;al. 91.1, 2.</NOTE> I will &s;ay of the Lord, he is my refuge, and my fortre&s;s:
<PB N="92" REF="55">my God,</HI>
<NOTE PLACE="marg">P&s;al. 18.2.</NOTE> <HI>in him will I tru&s;t. The Lord is my rock and my fortre&s;s, &amp;c. my &s;trength, in whom I will tru&s;t; my buckler, and the horn of my &s;alvation, and my high tower,</HI> &s;aith <HI>David. The name of the Lord is a &s;trong tower, the righteous runneth into it, and is &s;afe,</HI> Prov. 18.10. God hath promi&s;ed his people, <HI>that the munitions of rocks &s;hall be their place of defence,</HI> I&s;a. 33.16. The Lord will &s;et them &s;o high, that none &s;hall be able to reach them, to do them hurt: But let the wicked man build never &s;o high, his pride will bring him down: <HI>Thy terriblene&s;s hath deceived thee,</HI> &s;aith God to <HI>Edom, and the pride of thy heart,</HI>
<NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">. Cedren. hi&s;t p. 452.</NOTE> <HI>O thou that dwelle&s;t in the clefts of the rock, that holde&s;t the height of the hill: though thou &s;houlde&s;t make thy ne&s;t as high as the Eagle, I will bring thee down from thence, &s;aith the Lord,</HI> Jer. 49.16. When <HI>Nicephorus Phocas</HI> had built a mighty wall about his Palace, for his &s;ecurity, in the night he heard a voyce crying, <HI>O King, though thou builde&s;t as high as the clouds, yet the City may ea&s;ily be taken, the &s;in within will mar all.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="93" REF="55">
<HEAD>CHAP. 12. <HI>Of pride of Children.</HI></HEAD>
<P>CHildren, e&s;pecially to Mothers, who&s;e affections are very &s;trong, are very taking things, being little images of them&s;elves: Pa|rents take &s;o much delight in their children, that the evils of children affect them, as if they were their own. How earne&s;tly doth the wo|man of <HI>Canaan</HI> cry out to Chri&s;t for her daugh|ter?
<NOTE PLACE="marg">Matth. 15.21.</NOTE> You read likewi&s;e of a man crying out to Chri&s;t, <HI>Ma&s;ter, I be&s;eech thee behold my &s;on, for he is all that I have,</HI> Luke 9.38. <HI>Behold my &s;on,</HI> that is, have mercy on my &s;on; as it is expounded, <HI>Matth.</HI> 17.15. And &s;o &s;ometimes <HI>videre</HI> is taken for <HI>re&s;picere,</HI> and <HI>re&s;picere</HI> for <HI>mi&s;ereri &s;eu delectari,</HI> P&s;al. 66.18. Parents are apt to dote too much upon an only &s;on, therefore when they are taken away, the grief of Parents is exce&s;&s;ive. The greate&s;t mourn|ing in Scripture, is &s;et out by the mourning for an only &s;on: Indeed, &s;ome there are, who&s;e affections are &s;o &s;trong to their children, that they take it heavily, if God take away but one of many children from them. <HI>Ambro&s;e</HI> re|porteth a doleful accident, that befell a poor man in his time, who had five &s;ons, and knew not how to relieve him&s;elf and them in a famine, unle&s;s he &s;old one, to buy food for
<PB N="94" REF="56">the re&s;t: On a time, with a heavy heart, he called them all about him, to &s;ee which he might be&s;t &s;pare: He looketh upon his elde&s;t &s;on,
<NOTE PLACE="marg">It is engrafted in the hearts of Parents, by the very Law of Na|ture, to be loving, and pittiful, and kind to their children; there|fore God in his Law, <HI>Exod.</HI> 20. only bids children be dutiful to their Parents in the fifth Commandment, but &s;aith nothing to Parents to be careful for their children, knowing it to be de|rived to them by a kind of natural in|&s;tinct, and therefore they need no teaching for it. Luke 7.12.</NOTE> and thought he was be&s;t able to &s;hift; but &s;hall he part with him that was the &s;trength of his youth, and the fir&s;t that called him father? he cannot endure it; then he looketh upon his younge&s;t, and thinketh how he may part with him; and alas, he faith, he was the Ne&s;t-chick, and dearly beloved of his decea&s;ed mother, and there|fore he mu&s;t not go; a third re&s;em|bleth his Ance&s;tors and Progeni|tors, having the Grandfathers neb, and the Grandmothers eye, and in him they &s;hould live, when he was dead, and therefore he mu&s;t not go, whatever came on it; the fourth hath been ever loving to him, and the fifth mo&s;t diligent, dutiful, and indu&s;trious; &s;o that the poor man can &s;pare never a one of his Olive plants from about his table. And if a man could not part with one of many, what a grief (think we) was it to the poor widow of <HI>Naim,</HI> to part with one and all? &s;he being not a young wife neither, that might have many moe, but an old widow, utterly without hope of i&s;&s;ue.</P>
<P>Hath God given you many children, pride not your &s;elves in them: Men are apt to glory in them, becau&s;e they bear their names, their
<PB N="95" REF="56">re&s;emblance, and they do, as it were, live in their children, when them&s;elves are dead; they are the Parents multiplied. Ha&s;t thou many children? thou ha&s;t al&s;o many cares for them, and many &s;orrows about them: If thy children are good, thou art &s;till in fear of lo&s;ing them; if evil, thou art in continual &s;orrow for them; and till thou knowe&s;t how they will prove, thy &s;olace is ambiguous, and thy care is certain. Many good men have been great|ly afflicted in their children; as <HI>Adam, Abra|ham, I&s;aac, Jacob, Eli, David,</HI> and others. Glory not then in the multitude, beauty, &s;trength and comeline&s;s of thy children; for God can ea&s;ily take them all away, as he did <HI>Jobs</HI> children, and all at once. Thus God threa|tens <HI>Ephraim,</HI> glorying in his children, <HI>Their glory &s;hall flee away like a bird, from the birth,</HI>
<NOTE PLACE="marg">Ho&s;. 9.11.</NOTE> <HI>from the womb, &amp; from the conception: though they bring up their children, yet I will bereave them, and there &s;hall not be a man left.</HI> Many fond and indulgent Parents, are like the Ape, that killeth its young with hugging them.
<NOTE PLACE="marg"><HI>Parentes no&s;tros &s;en|&s;imus par|ricidas.</HI> Cypr. <HI>Chry&s;o&s;t. lib.</HI> 3. <HI>de Mona&s;t. vit. cap.</HI> 4.</NOTE> May not children now u&s;e the &s;ame complaints as were in <HI>Cyprians</HI> days? Our Fathers and Mothers have proved our murtherers, &s;oul-murtherers, wor&s;e then they who murther the body, as <HI>Chry&s;o&s;tome</HI> &s;peaketh. When Parents too much dote upon their children, they take a quick way to bereave them&s;elves of them. We read that <HI>Jacob</HI> loved <HI>Jo&s;eph,</HI> and doted more upon him then upon all his children,
<NOTE PLACE="marg">Gen. 37.3.</NOTE> therefore the Lord bereaves him of his <HI>Jo&s;eph</HI> (that lay &s;o
<PB N="96" REF="57">near to his heart) for many years together, and then his &s;orrow was as great for the lo&s;s of him, as he took delight and contentment in the enjoyment of him. It is the greatne&s;s of our affections,
<NOTE PLACE="marg">Woodw. Childs Patrim.</NOTE> as one well ob&s;erveth, that cau&s;eth the greatne&s;s of our afflictions. They that love too much, will always grieve too much: It is good for Parents &s;o to delight them&s;elves in their children, as that they could be ready and willing to part with them; and then, with <HI>Job,</HI> they will ble&s;s God, not one|ly for giving them, but al&s;o for taking them away. He was a wi&s;e Heathen that &s;aid, <HI>I ki&s;s my childe to day, and then I think it may be dead to morrow.</HI> Love your children only as crea|tures, and let not the Mothers childe, be the Mothers God; nor the Fathers &s;on, be the Fathers Idol. <HI>Eli</HI> honoured his &s;ons more then God; therefore God &s;aid, <HI>there &s;hould not be an old man in his hou&s;e for ever,</HI>
<NOTE PLACE="marg">1 Sam. 2.30, 31, 32, 33, 34.</NOTE> <HI>and all the in|crea&s;e of his hou&s;e &s;hould dye in the flower of his age; and this &s;hould be a &s;ign unto him, that his two&s;ons,</HI> Hophni <HI>and</HI> Phinehas, <HI>&s;hould both of them dye in one day.</HI></P>
<P>Let Parents imitate tho&s;e that brought their little children unto Chri&s;t, that he might touch them, and ble&s;s them: Let them bring their children to Chri&s;t, and offer them to God:</P>
<P N="1">1. <NOTE PLACE="marg">Luke 18.15.</NOTE> By prayer, for his ble&s;&s;ing upon them: Thus <HI>Abraham</HI> prayed even for <HI>I&s;hmael,</HI> Gen. 17.18. There's no que&s;tion, but <HI>Job</HI> prayed as well as offered &s;acrifice for his children, le&s;t
<PB N="97" REF="57">they might forget them&s;elves and offend God in their fea&s;tings. This mu&s;t be a daily duty of Parents, and continued act &s;o long as they and their children live upon earth.</P>
<P N="2">2. They are to be offered to God by Bap|ti&s;m, in the face of the congregation &s;o &s;oon as conveniently they may: If a Father knew he had &s;ome &s;pecial friend that had ca&s;t his love and affection upon &s;ome one of his chil|dren in &s;uch &s;ort as he meant to adopt him, and make him his heir, he would be careful that he &s;hould be trained up according to his directions. Now faithful Parents mu&s;t know and believe, that God is the God of them and their &s;eed, and therefore having made his co|venant with them, they &s;hould earne&s;tly de&s;ire to have the &s;eal of it. I know that Bapti&s;m doth not confer grace, <HI>ex opere operato,</HI> as a Kings Letters under the broad-&s;eal do not give a pardon to a malefa|ctor,
<NOTE PLACE="marg"><HI>Non profuit ei vi&s;ibilis Bapti&s;mus, quia defuit invi&s;ibilis &s;piritus &s;an|ctus.</HI> Augu&s;t.</NOTE> but only &s;ignifie that it's the Kings plea&s;ure to afford him that favour; as al&s;o that all that are ba|ptized, &s;hall not be &s;aved, as <HI>Au&s;tin</HI> &s;peaks of <HI>Simon Magus.</HI> The outward Bapti&s;m did not profit him, becau&s;e the invi&s;ible holy Spirit was wanting to him. And la&s;tly, that it's not ab|&s;olutely nece&s;&s;ary to &s;alvation, but God can &s;ave without it, as doubtle&s;s he did divers I&s;|raeliti&s;h children dying in the wilderne&s;s without circumci&s;ion, and as was the ca&s;e of the Thief upon the Cro&s;s, <HI>Valentinian,</HI> and o|thers. However it be not nece&s;&s;ary in regard
<PB N="98" REF="58">of God, yet in re&s;pect of us, it is, both that we may be obedient to his commandment, and al&s;o to help our weakne&s;s.</P>
<P N="3">3. They mu&s;t be brought to Chri&s;t, and offered to God (when they have knowledge and years of di&s;cretion) by good education: for this God took &s;pecial order in his Law; telling his people, that his laws mu&s;t not only be in their own heads to know them,
<NOTE PLACE="marg">Deut. 6.7.</NOTE> but in their mouths to talk of them, and learn them to their children. And que&s;tionle&s;s, the com|mon di&s;&s;olutene&s;s and di&s;obedience of children when they be grown up, proceeds from the carele&s;ne&s;s of Parents; when they were young, they offered them not to Chri&s;t, nor put them to his &s;chool, but trained them up in wan|tonne&s;s, pride and vanity, which is the bane of youth. And thus &s;ome have brought their children to beggery, others to the Gallows, and more have brought them to &s;piritual and eternal death.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<PB N="99" REF="58">
<HEAD>CHAP. 13. <HI>Of Pride of outward priviledges.</HI></HEAD>
<P>EVil men are very apt to pride them&s;elves in their outward priviledges. The Jews boa&s;ted they were <HI>Abrahams</HI> &s;eed according to the fle&s;h, though they cared not to follow <HI>Abrahams</HI> faith: they boa&s;t al&s;o that they have the Temple of the Lord,
<NOTE PLACE="marg">Jerem. 7.4. <HI>Deus habitat in medio no&s;trs, apud nos babet domicilium. Haec pri|ma hypocritarum muni|tio.</HI> Calv. <HI>in</HI> Jerem. 7.</NOTE> and they cry, <HI>the Temple of the Lord;</HI> as if they &s;hould have &s;aid, God dwelleth in the mid&s;t of us, he hath his habitation with us: This is the fir&s;t fortre&s;s of hypocrites, &s;aith <HI>Calvin.</HI> They gloried, that they were a vine of Gods own planting, that God had known and cho&s;en them out of all the fa|milies of the earth to be his peculiar people, and had entred into covenant with them. There is nothing more common with proud and wicked men, &s;aith <HI>Salvian,</HI> then to defend them&s;elves by the name of <HI>Catholick,</HI> when in life they are more prophane than <HI>Goths</HI> and <HI>Vandals:</HI>
<NOTE PLACE="marg">Salvian. <HI>de provid. dei. lib.</HI> 7. <HI>Vanum &s;ine cor|pore nomen. Hoc nomi|ne eccle&s;ia. &s;ola Romana gloriatur. Co&s;ter.</HI> in En|chirid. de notis Eccle&s;.</NOTE> a vain name without a body: yet this is the ar|gument of <HI>Co&s;terus</HI> the Je&s;uite; in this name the <HI>Roman</HI> Church alone doth glory. But what doth this priviledge of a religious name profit them that call them&s;elves Catholicks? and the
<PB N="100" REF="59">&s;ame may be &s;aid of the Catholick faith and profe&s;&s;ion. Little rea&s;on have men to be proud of outward priviledges: for the Apo&s;tle tells us, <HI>that in Chri&s;t Je&s;us, neither Circumci|&s;ion availeth any thing,</HI>
<NOTE PLACE="marg">Gal. 6.15.</NOTE> <HI>nor uncircumci&s;ion, but a new creature;</HI> nothing is acceptable to God, nor available to &s;alvation;
<NOTE PLACE="marg"><HI>Chry&s;o&s;tome</HI> &s;aith of the Jews, that <HI>divinis pen&egrave; obruti erant bene|ficiis.</HI></NOTE> and un|der the&s;e two, he <HI>Synecdochically</HI> comprehendeth all outward privi|ledges, prerogatives, dignities and precedences what&s;oever: under circumci&s;ion compri&s;ing the dignities of the Jews, <HI>Rom.</HI> 3.1, 2. <HI>Rom.</HI> 9.4, 5. under un|circumci&s;ion, the Gentiles, with all their wit, wealth, &s;trength, laws, policy, or whatever is of e&s;teem among men, and glorious in the eyes of the world, all which he accounts as nothing in re&s;pect of regeneration.
<NOTE PLACE="marg">Luk. 16.15</NOTE></P>
<P N="1">1. Therefore fir&s;t, wealth, &s;trength, nobili|ty, wi&s;dom are nothing, and not to be gloryed in, 1 <HI>Cor.</HI> 1.26, 27, 28. <HI>You &s;ee your calling brethren, not many wi&s;e men after the fle&s;h, not many mighty, not many noble are called: But God hath cho&s;en the fooli&s;h things of the world to confound the wi&s;e, and the weak things of the world to confound the mighty,</HI> &amp;c. <HI>and things that are not to confound the things that are, that no fle&s;h &s;hould glory in his pre&s;ence.</HI></P>
<P N="2">2. Outward callings are nothing, as to be Emperours, Kings, Prie&s;ts, Prophets, A|po&s;tles.</P>
<P N="3">3. Or outward actions of hearing, fa&s;ting, almes-giving, prayer. It is a mark of a wicked
<PB N="101" REF="59">ca&s;t-away to re&s;t in the&s;e things, of one who buildeth the hou&s;e not upon the Rock,
<NOTE PLACE="marg"><HI>Qui domu~ aedificat, non in petra &s;ed in are|na,</HI> Augu&s;t. in P&s;. 103.</NOTE> but upon the Sand, &s;aith <HI>Au&s;tin.</HI> It is the note of &s;uch as &s;hall be refu&s;ed, when the great King &s;hall make di&s;tinction between the &s;heep and Goats.</P>
<P N="4">4. Kindred and alliance avail not; for if the ble&s;&s;ed Virgin had not as well conceived Chri&s;t in her heart by faith,
<NOTE PLACE="marg"><HI>Beatior Maria percipi|endo fidem Chri&s;ti, qu&agrave;m concipiendo car|nem Christi, &amp; Chri|&s;tum faelicius ge&s;tavit corde, quam corpore; mente, quam ventre.</HI> Augu&s;t.</NOTE> as in her womb according to the fle&s;h, &s;he had not been &s;aved, <HI>Luke</HI> 11.27, 28. For when a certain woman &s;aid unto Chri&s;t, <HI>Ble&s;&s;ed is the womb that bare thee, and the paps that gave thee &s;uck; he &s;aid, yea rather ble&s;&s;ed are they that hear the word of God and keep it.</HI> It &s;eemeth to have been an u&s;ual thing among the Jews to commend Pa|rents by their children, and to commend chil|dren by pronouncing their Parents ble&s;&s;ed in them: So it is recorded of <HI>Rabbi Jochanan Ben Zachary,</HI> that commending one of his &s;cholars, he brake out into this &s;peech, Ble&s;|&s;ed is &s;he that bare thee. And in prophane Authors, this and the like &s;peeches are u&s;ual,
<NOTE PLACE="marg">A&s;hre &s;ev|valed techa. <HI>Beataquae te genuit.</HI> Tremel. in loc.</NOTE>
<Q>Faelices tales quae te genuere Parentes.</Q></P>
<P>Thus <HI>Solomon</HI> tells us, that a wi&s;e &s;on mak|eth a glad father, but a fooli&s;h &s;on is heavine&s;s to his mother, <HI>Prov.</HI> 10.1. yea as good chil|dren be comforts to their Parents privately, &s;o they be credits to them publickly, as the P&s;al|mi&s;t
<PB N="102" REF="60">&s;aith, he that hath good children need not be a&s;hamed to meet his enemy in the gate; and that this is an e&s;pecial outward ble&s;|&s;ing,
<NOTE PLACE="marg"><HI>Qui&s;qu&egrave; na&s;citur ex Adamo, na&s;citur dam|natus de damnato.</HI> Aug. <HI>in</HI> P&s;al. 132.</NOTE> our Saviour denyeth not; for in his an&s;wer he doth not cro&s;s and contradict the &s;peech as fal&s;e, but only correct it, &s;hewing, that though it were a good thing in the kind to have good children, yet it was a better thing to be good our &s;elves; and how&s;oever his ble&s;&s;ed mother were a ve&s;&s;el of grace on earth, and be now a glorious Saint in heaven, yet herein con&s;i&s;ted not the height of her happine&s;s, in that &s;he bare him in her body, but rather in this, that &s;he believed on him in her heart. And if Chri&s;ts kin&s;men had not been his brethren as well by &s;piritual adoption and regeneration, as by carnal propagation,
<NOTE PLACE="marg">Mark 3.30, 31, 32, 33, 34.</NOTE> and generation, they &s;hould not have had inheritance in the king|dom of God.</P>
<P N="5">5. Nay, the outward Elements are nothing without the inward grace.</P>
<P N="1">1. For Bapti&s;m, it is not the wa&s;hing the face or body, nor the wa&s;hing away the filth of the fle&s;h, that is acceptable to God, but the &s;tipulation of a good con&s;cience that maketh reque&s;t to God, 1 <HI>Pet.</HI> 3.21.</P>
<P N="2">2. For the Sacrament of the Lords Supper, he that doth not as well receive <HI>panem dominum,</HI>
<NOTE PLACE="marg">1 Cor. 11.27,&mdash;29.</NOTE> as <HI>panem domini,</HI> the bread that is the Lord, as the bread of the Lord, is an unworthy receiver, and &s;o is guilty of his body and blood: and the rea&s;on why the&s;e outward priviledges are
<PB N="103" REF="60">nothing available with God, is, becau&s;e the things that God regardeth are &s;piritual, and eternal, not temporal and carnal, as the&s;e are, which &s;hall utterly cea&s;e in the Kingdom of glory: for then &s;hall Chri&s;t have put down all rule, and authority, and power, 1 <HI>Cor.</HI> 15.34.</P>
<P><HI>Object.</HI> But it may be &s;aid, that the&s;e out|ward priviledges and earthly prerogatives of King over his Subjects, Ma&s;ter over his &s;er|vants, Father over his children, have a place here in the Kingdom of grace, and that Chri&s;ti|anity doth not overthrow civil policy.</P>
<P><HI>Re&s;p.</HI> That a man mu&s;t be confidered two waies, both in regard of his outward or inward man.</P>
<P N="1">1. In regard of his outward man, as he is a member of the civil &s;ociety, whether family, Church or Commonwealth, there be differ|ences of per&s;ons, as Ma&s;ters, Servants, Magi|&s;trates, Subjects, bond-men, free-men, poor, rich, as the Apo&s;tle tells us, <HI>Colo&s;.</HI> 3.18. 20.&mdash;22.</P>
<P N="2">2. But if a man be con&s;idered in re&s;pect of his &s;piritual e&s;tate, as he is a member of the in|vi&s;ible or Catholick Church,
<NOTE PLACE="marg">Rom. 14.17. Eph. 4.4. Gal. 3.28.</NOTE> under &s;piritual government, con&s;i&s;ting in righteou&s;ne&s;s, peace, and joy in the Holy Gho&s;t; there is no di&s;tin|ction or difference, <HI>Rom.</HI> 12.5.</P>
<P>The Popi&s;h opinion therefore which teach|eth,
<NOTE PLACE="marg"><HI>Chri&s;ti no|men indu|ere, &amp; non per Chri&s;ti viam pergere, quid aliud e&s;t quam praevaricatio divini nominis?</HI> Cyprian.</NOTE>
<PB N="104" REF="61">eth, that there be &s;ome outward callings and actions that may commend us to God, where|in we may glory, is here ju&s;tly condemned, as to lead a &s;ingle life, to keep many &s;et fa&s;ting days, and pray much, to vow voluntary pover|ty, to perform regular obedience, to profe&s;s a mona&s;tical life or monkery, to be buried in a Friars Cowl, to ab&s;tain from &s;uch and &s;uch meats, <HI>&amp;c.</HI> whereas <HI>Paul</HI> tells us, that out|ward priviledges will not &s;erve our turns,
<NOTE PLACE="marg">Virginity and &s;ingle life an external prehe|minence among men, no internal righteou&s;|ne&s;s before God: it's among tho&s;e things <HI>unde faciamus ben&egrave;, &s;ed non und&egrave; fiamus boni.</HI> Augu&s;t. 236. Serm. de temp. V. Abbot cont. Bi&s;hop.</NOTE> <HI>nor meat commend us to God,</HI> 1 Cor. 8.8. Therefore it is a great vanity for men to think highly of them&s;elves for outward priviledges, nor may we glory in them. Nay, the King him&s;elf may not be lifted up above his brethren; <HI>Deut.</HI> 17.20. <HI>Pauls</HI> example is excellent to this purpo&s;e, who neither e&s;teemed the things before his conver&s;ion, as his education and breeding, being a <HI>Jew,</HI> a <HI>Citizen</HI> of <HI>Rome,</HI> a <HI>Phari&s;ee,</HI> a great <HI>Doctor</HI> and <HI>Rabbin,</HI> brought up at the feet of <HI>Gamaliel,</HI> of the Tribe of <HI>Benjamin,</HI> &amp;c. or after his con|ver&s;ion,
<NOTE PLACE="marg">Epi&s;t. ad regem.</NOTE> as being an Apo&s;tle, wrapt up into the third heaven, hearing un&s;peakable words, not po&s;&s;ible for a man to utter. And if any man had cau&s;e to glory in the&s;e things, <HI>Paul</HI> had:
<NOTE PLACE="marg">2 Cor. 12.4, 5, 6.</NOTE> But &s;aith he, <HI>I forbear, le&s;t any man &s;hould think of me above what he &s;eeth me to be, or that he heareth of me:</HI> and of the e&s;teem that he had of all the&s;e,
<NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> you may &s;ee, <HI>Phil.</HI> 3.8, 9. he accounts them all to be but lo&s;s and dung for
<PB N="105" REF="61">the excellency of the knowledge of Je&s;us Chri&s;t, for whom he &s;uffered the lo&s;s of all things.</P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<HEAD>CHAP. 14. <HI>Of internal Pride, and fir&s;t of Pride of the heart.</HI></HEAD>
<P>THe heart is the principal &s;eat of Pride: As the heart is in the mid&s;t of the body to convay life to all parts; and as the Sun is in the mid&s;t of the Firmament to convay his light, heat, and influences to all inferiour and &s;ublunary bodies; So Pride gets into the mid&s;t of the heart to corrupt all: thence we read in Scripture of Pride of the heart,
<NOTE PLACE="marg">Prov. 16.</NOTE> and of the proud in heart. This pride of heart is demon|&s;trated,</P>
<P>When the heart is carried out after great and high things; The Lord chargeth this on the Prince of <HI>Tyrus, thine heart is lifted up,
<NOTE PLACE="marg">Ezek. 28.2.</NOTE> and thou ha&s;t &s;aid I am a God, I &s;it in the &s;eat of God, in the mid&s;t of the &s;eas; yet thou art a man, and not God, though thou &s;et thy heart as the heart of God:</HI> By the heart we under&s;tand here, the thoughts, de&s;igns, projects, and high imaginations of the heart which carried out his heart after high and great things. There|fore God is &s;aid to <HI>&s;catter the proud in the ima|ginations of their hearts.</HI>
<NOTE PLACE="marg">Luk. 1.51.</NOTE> <HI>David</HI> cleareth him|&s;elf in this, <HI>Lord, mine heart is not haughty,
<NOTE PLACE="marg">P&s;. 131.1.</NOTE> nor
<PB N="106" REF="62">mine eyes lofty, neither do I exerci&s;e my &s;elf in great matters, or in things too high for me.</HI> Pride when it getteth into the heart,
<NOTE PLACE="marg"><HI>Javah</HI> &s;ignifies to have high thoughts, and to mind high things.</NOTE> mak|eth a man highly conceited of him|&s;elf, lifting him up above the com|mon condition of mortals, cau|&s;ing him to think he is a petty God, and to &s;et his heart as the heart of God.</P>
<P N="1">1. Hence it is that men lay a&s;ide the &s;tudy and the knowledge of practical truths, that tend mo&s;t to edification, and would mo&s;t ad|vantage them, and bu&s;ie them&s;elves about the knowledge of things too high for them, and which if they do know, they are not the near|er to the power of godline&s;s. <HI>Let no man be|guile you of your reward</HI> (&s;aith <HI>Paul</HI> to the <HI>Co|lo&s;&s;ians) in a voluntary humility and wor&s;hipping of Angels,</HI>
<NOTE PLACE="marg">Col. 2.18.</NOTE> <HI>intruding into tho&s;e things which he hath not &s;een, vainly puft up by his fle&s;hly mind:</HI> they did but argue then for Angels, as Papi&s;ts do for Mediators; they mu&s;t have Angels, middle per&s;ons between God and men, and then come to di&s;cour&s;e of the Hierarchy of Angels; there may be much of pride under a &s;eeming &s;hew of humility; &s;ome there are that &s;eem humble without, that are proud enough within, as <HI>Alexander</HI> &s;aid of <HI>Antipater,</HI> when one told him,
<NOTE PLACE="marg"><HI>Antipater e&s;t intus purpura.</HI> Plutar. <GAP LANG="grc" DESC="foreign" RESP="OXF">.</NOTE> that <HI>Antipater</HI> jetted it not in purple, as other of his Lieutenants did; true &s;aid <HI>Alexander,</HI> but <HI>Antipater is all pur|ple within,</HI> meaning that he was as proud in heart, as tho&s;e that made &s;o great an outward &s;hew: &s;o the Apo&s;tle here &s;peaks of a volun|tary
<PB N="107" REF="62">humility, or as the marginal note is (which I be&s;t approve of) <HI>a voluntary in hu|mility,</HI> that they mu&s;t not come to God im|mediately, but mu&s;t have an Angel to make way for them, as a poor &s;upplicant cometh not immediately to his Prince, but hath &s;ome Courtier to make way for him; Thus they pleaded for Angels, as the Papi&s;ts plead for Saints, to be <HI>Mediatores ad Mediatorem;</HI> to be Mediators for them to the Mediator, but all this was but real pride,
<NOTE PLACE="marg">The word <GAP LANG="grc" DESC="foreign" RESP="OXF"> &s;ignifies an intruder upon others rights.</NOTE> intruding on things which they have not &s;een; intruding upon Gods right to whom it belonged to appoint his wor&s;hip; but the&s;e voluntaries in humility in|vade upon God, or intrude on things which they have not &s;een. When men &s;hall look up|on doctrines that tend to the practice of god|line&s;s as low things, and they mu&s;t have higher things, this cometh from pride of heart. <HI>If any man con&s;ent not to whole&s;ome words,
<NOTE PLACE="marg">1 Tim. 6.3, 4, 5. <HI>Co&s;tui &egrave; gonfiato di &s;u|perbia non &s;apendo nul|la, ma e&s;&s;endo &s;tolto in|torno &agrave; le que&s;tioni.</HI> Ital.</NOTE> even the words of our Lord Je&s;us Chri&s;t, and to the doctrine which is according to godline&s;s, he is proud, knowing nothing, but doting about que&s;tions aad &s;trifes of words, whereof cometh envy, &s;trife, railings, evil &s;ur|mi&s;ings, perver&s;e di&s;putings of men of corrupt minds, and de&s;titute of the truth, &s;uppo&s;ing that gain is godline&s;s:</HI> Such men as the&s;e may think them&s;elves the only Gno&s;ticks and knowing men, but &s;uch a one is proud, knowing nothing; when men make u&s;e of their knowledge in a
<PB N="108" REF="63">way of oppo&s;ition, and &s;o make them&s;elves and others Scepticks in religion, this is a know|ledge or &s;cience fal&s;ly &s;o called, <HI>ver.</HI> 20. <HI>O Timothy, keep that which is committed to thy tru&s;t, avoiding prophane and vain bablings, and oppo&s;itions of &s;cience fal&s;ly &s;o called:</HI> this keeps men off the further from embracing the truth, and being &s;etled in it.</P>
<P N="2">2. From this root it is that many men &s;inful|ly cry down Magi&s;tracy and Mini&s;try; many &s;uch there are in our daies: but the&s;e men do not act without a precedent,
<NOTE PLACE="marg">Num. 16.</NOTE> <HI>Korah</HI> and his accomplices have &s;hewed them the way. I know nothing that more cro&s;&s;eth Satan in his de&s;ign, then a good Magi&s;tracy and a faithful Mini&s;try; and therefore 'tis no wonder, if by his in&s;truments he labour fir&s;t to corrupt them, then to di&s;parage them, and alienate the peo|ple from them, and &s;o to ruine them: and then they would &s;et up them&s;elves in their places, who thus impudently cry down the&s;e two great Ordinances of Magi&s;tracy and Mi|ni&s;try.</P>
<P N="1">1. That <HI>Korah</HI> and his company aymed at the Prie&s;t-hood, appeareth by <HI>Mo&s;es</HI> upbraid|ing them, <HI>Num.</HI> 16.9, 10. <HI>Seemeth it a &s;mall thing to you, that the God of</HI> I&s;rael <HI>hath &s;eparat|ed you from the congregation of</HI> I&s;rael <HI>to bring you near to him&s;elf to do the &s;ervice of the Ta|bernacle of the Lord,</HI> &amp;c. <HI>and &s;eek ye the Prie&s;t|hood al&s;o?</HI> as if he &s;hould have &s;aid, is it not enough that God hath advanced you above thou&s;ands of your brethren, but that ye will
<PB N="109" REF="63">have the Prie&s;t-hood al&s;o? This was the de|&s;ign of the <HI>Kohathites.</HI> What is <HI>Korahs</HI> plea? The people are all holy: what need then any one to teach or offer &s;acrifice? they can all teach them&s;elves, &s;ay our Church levellers, the Church are all Saints, and they all know the Lord from the greate&s;t to the lea&s;t. Where|as Chri&s;t hath given <HI>&s;ome Apo&s;tles to his Church, &s;ome Prophets, &s;ome Evangeli&s;ts,
<NOTE PLACE="marg">Ephe&s;. 4.11, 12, 13, 14.</NOTE> and &s;ome Pa&s;tors and Teachers, for the perfecting of the Saints, for the work of the Mini&s;tery, for the edifying of the body of Chri&s;t,</HI> &amp;c. where we may ob&s;erve,</P>
<P N="1">1. That Pa&s;tors and Teachers are as truly a gift to the Church of Chri&s;t, as Apo&s;tles and Prophets, though much inferiour to them, yet they are more con&s;tantly continued to the Church then the former.</P>
<P N="2">2. The&s;e were given to the Church, not only by laying the ground-work to bring men home to Chri&s;t, but al&s;o to edifie the body of Chri&s;t, and to bring it to it's ju&s;t perfection, till we all come in the unity of the faith and of the knowledge of the Son of God unto a per|fect man, unto the mea&s;ure of the &s;tature of the fulne&s;s of Chri&s;t: for till we come to be grown up in Chri&s;t, we have need of the Mi|ni&s;try.</P>
<P N="3">3. This is a great means to prevent childi&s;h|ne&s;s of &s;pirit, which many nowadays are &s;ub|ject to, being to&s;&s;ed to and fro, and carried about with every wind of doctrine. Now from this pride of heart it is that men &s;o much
<PB N="110" REF="64">&s;light the mini&s;try; tho&s;e who&s;e hearts are full of pride do lift up them&s;elves again&s;t Gods me&s;&s;engers; and the high conceit that men have of their own gifts and parts, makes them &s;light that mini&s;try that God hath appointed for the &s;alvation of their &s;ouls. Thus it was with the proud <HI>Corinthians:</HI> whom <HI>Paul</HI> up|braids by an <HI>Irony,</HI> 1 Cor. 4.8. <HI>Now ye are full, now ye are rich, ye have reigned as Kings without us, and I would to God ye did reign, that we al&s;o might reign with you.</HI></P>
<P N="1">1. <HI>Now ye are full:</HI> full without us; &s;o full, that they had no appetite to any more, no mind to any meat &s;et before them, &s;o fill'd were they with gifts and parts, that they had no mind to <HI>Pauls</HI> mini&s;try.</P>
<P N="2">2. <HI>Now ye are rich:</HI> &s;o rich, that they could impart to others, and even teach their teachers [rich without us].</P>
<P N="3">3. <HI>Ye have reigned as Kings without us:</HI> as great difference between them as between King and Subjects;
<NOTE PLACE="marg"><HI>Voi havete con&s;eguito il regno &s;enza voi,</HI> ye have gotten a King|dom without us. <HI>Hal.</HI> 1 Cor. 3.1, 2.</NOTE> proud men do ever carry a Kingdom in their heads; and then he &s;peaks by way of Empha&s;is, now, or already: he could not &s;peak unto them as to men, but as to babes, that were fed with milk, not with meat, they were not pa&s;t the &s;poon; yet were they &s;o full, &s;o rich, &s;o high in their own conceit, that they needed not <HI>Pauls</HI> mi|ni&s;try, nor any further teaching from him.</P>
<P N="2">2. It is evident that <HI>Korah</HI> &amp; his companions aimed not only at the Prie&s;t-hood, but al&s;o at
<PB N="111" REF="64">the Scepter, <HI>Num.</HI> 16.13. for <HI>Dathan</HI> and <HI>Abiram</HI> &s;aid unto <HI>Mo&s;es:</HI> Is it a &s;mall thing that thou ha&s;t brought us out of a land that &s;loweth with milk and hony, to kill us in the wilderne&s;s, except thou make thy &s;elf altoge|ther a Prince over us? Wilt thou put out the eyes of the&s;e men? Now what was the fair vizard that they put upon &s;o foul a face?</P>
<P N="1">1. They pretend to be great enemies to ambition; they &s;ay to <HI>Mo&s;es</HI> and <HI>Aaron,</HI> ye take too much upon you,
<NOTE PLACE="marg">This pretext would quickly take, when they made them&s;elves Tribunes of the peo|ple, and chamoions for their &s;piritual liber|ties. <HI>Tor&s;hel.</HI></NOTE> why lift you up your &s;elves again&s;t the con|gregation of the Lord? <HI>ver.</HI> 3.</P>
<P N="2">2. They cry up the people, they were an holy people, all the congre|gation are holy, every one of them; here then is the inference. No need of a Magi&s;tracy, they are a holy people that have the Lord to govern them; and a holy people that know how to govern them&s;elves.</P>
<P N="3">3. They charge them for taking too much upon them, whereas they took no more then God had given them: and for lifting up them|&s;elves above the congregation, when God had thus advanced them:
<NOTE PLACE="marg">Exod. 4.10, 11, 12.</NOTE> yea <HI>Mo&s;es</HI> was very backwards to take a commi&s;&s;ion from God, and after he had it, complaineth of his burden, <HI>Num.</HI> 11.11. Now the&s;e men pretended to ri&s;e up again&s;t <HI>Mo&s;es</HI> and <HI>Aaron;</HI> but <HI>Mo&s;es</HI> tells them, that they were gathered together again&s;t the Lord:
<NOTE PLACE="marg">Numb. 16.11.</NOTE> when God by his providence placeth men in the Magi&s;tracy and Mini&s;try,
<PB N="112" REF="65">and they act faithfully in their places, tho&s;e that band again&s;t them do ri&s;e up again&s;t the God of heaven, who&s;e right it is to pull down one and &s;et up another: therefore when &s;uch as the&s;e are trampled upon, the Lord vindi|cateth his own authority, and exalteth his own name: See the &s;ucce&s;s of this cour&s;e of <HI>Korah, Dathan</HI> and <HI>Abiram,</HI> &amp;c. it was very dreadful; for one part of them, the earth opened its mouth and &s;wallowed them up and all that they had, &s;o that they went down alive into the pit, and the earth clo&s;ed upon them, <HI>ver.</HI> 33. and another part of them were con&s;umed by fire from the Lord, even the two hundred and fifty men that pre&s;umed to offer incen&s;e, <HI>ver.</HI> 35.</P>
<P>The people therefore mu&s;t not meddle with <HI>Davids</HI> Crown and Scepter, nor <HI>Samuels</HI> E|phod; <HI>&V;zzah</HI> mu&s;t not meddle with the Ark, nor <HI>Saul</HI> offer &s;acrifice: nor the Emperours Cook take upon him to expound Scripture; for if he do, and &s;et a fal&s;e glo&s;s upon it, and fal&s;ly apply it, <HI>Ba&s;il</HI> may wi&s;ely and worthily check and reprove him, It belongeth to thee to prepare puls and broth for the Emperour,
<NOTE PLACE="marg"><HI>Tuum e&s;t pulmen a Cae|&s;ari praeparare, non E|vangelium exponere.</HI> Ba&s;il.</NOTE> but not to expound the Scriptures. If the Cobler be &s;o &s;awcy, as to find fault with the thigh of a picture, who&s;e art and trade reach|eth no higher then the ankle, the Painter may well tell him, that he is out of his element, and put him in mind of the old Proverb, <HI>Ne &s;utor ultra crepidam.</HI></P>
<PB N="113" REF="65">
<P>It is good for all men to mind their own matters, and not to be <HI>Curio&s;i in alien&acirc; repub|lic&acirc;. &V;zziah,</HI> though a King, yet for offer|ing incen&s;e, and u&s;urping upon the Prie&s;tly office, is &s;mitten with leprou&s;ie to his dying day.
<NOTE PLACE="marg"><HI>Purpura facit Impera|torem, non Sacerdotem.</HI> Theodoret. lib. 5. c. 18.</NOTE> <HI>Saul</HI> is reproved as a fool by <HI>Samuel</HI> for the like fact and &s;ault, 1 <HI>Sam.</HI> 13.13. The Rea&s;on. <HI>Ambro&s;e</HI> gives to <HI>Theodo&s;ius, Purple makes an Emperour, not a Prie&s;t.</HI></P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD>CHAP. 15. <HI>Of Pride in the Will.</HI></HEAD>
<P>VVIll-Pride is demon&s;trated two waies.</P>
<P N="1">1. When mans Will is &s;et up again&s;t Gods Will. It is Gods prerogative Royal, that his Will is a Law to him&s;elf, and to all Creatures; it is his prerogative to do what &s;eemeth good in his own eyes:
<NOTE PLACE="marg">I &s;ay unto you, &s;aith <HI>Bernard,</HI> that every proud man exalts him&s;elf above God; for God will have his Will to be done, and the proud man will have his own Will to be done. Now God ap|proveth things that are rea&s;onable; but the proud man goes with|out rea&s;on, and again&s;t rea&s;on. <HI>Bern. flor. cap.</HI> 1.</NOTE> now here is the pride of man, that he &s;et|teth up his own Will to him&s;elf as his Law, and that he careth not to be guided and ruled by the Will and commands of God: every proud per&s;on &s;eeks to do what &s;eemeth good in his own eyes. God com|manded the Jews, &s;aying, obey my voice, and I will be your God, and you &s;hall be my people, and walk in
<PB N="114" REF="66">all the waies that I have commanded you, that it may be well unto you; but they hearkned not, nor enclined their ear, but walked in the coun&s;els and imaginations of their evil heart, and went backward, and not forward, <HI>Jer.</HI> 7.23, 24. and <HI>ver.</HI> 27. Therefore thou &s;halt &s;peak all the&s;e words unto them, but they will not hearken to thee, thou &s;halt al&s;o call unto them, but they will not an&s;wer thee. <HI>Au&s;tin,</HI> when he confe&s;&s;eth that &s;in of his in his youth, robbing his neighbours Ort-yards, he aggra|vateth that &s;in by many circum&s;tances, and a|mong others, becau&s;e he would &s;atisfie him&s;elf; and therefore &s;aith, that all &s;inners do what is good in their own eyes, not what God would have them.</P>
<P>The Will of God revealed may be divided in|to two branches.</P>
<P N="1">1. <NOTE PLACE="marg"><HI>Obedientia ni&s;i humili|um e&s;&s;e non pote&s;t.</HI> Augu&s;t.</NOTE> The particular Will of God revealed to &s;ome particular per&s;ons, upon particular oc|ca&s;ions, to the performance of &s;ome particular duties; and this many times di&s;penceth with a general precept: as we may &s;ee, <HI>Gen.</HI> 22. when <HI>Abraham</HI> is commanded to go to mount <HI>Moriah,</HI> and there offer up his own &s;on in &s;acrifice to the Lord, contrary to the &s;ixth commandment, that &s;aith, <HI>Exod.</HI> 20.13. <HI>Non occides,</HI> thou &s;halt not kill. <HI>Item,</HI> Exod. 11.2. Exod. 3.22. where the <HI>I&s;raelites</HI> are commanded to rob and &s;poil the <HI>Egyptians,</HI> of jewels of &s;ilver, and jewels of gold, and rai|ment, contrary to the eighth commandment, which &s;aith, <HI>non furaberis,</HI> thou &s;halt not &s;teal.
<PB N="115" REF="66">So where <HI>Saul</HI> is commanded to &s;lay the <HI>A|malekites,</HI> with all that appertained to them,
<NOTE PLACE="marg">1 Sam. 15.3.</NOTE> and &s;pare nothing. Now herein appeared <HI>A|brahams</HI> and the <HI>I&s;raelites</HI> humility in &s;etting about what God com|manded, and <HI>Sauls</HI> pride,
<NOTE PLACE="marg">Proud men wi&s;h in their hearts, though they dare not &s;peak it with their tongues, for <HI>fiat voluntas tua, fiat voluntas mea;</HI> the wicked through the pride of his counte|nance will not &s;eek af|ter God, <HI>P&s;al.</HI> 10.4.</NOTE> in doing no more of Gods command then what &s;eemed good to him; there|fore he is reproved by <HI>Samuel,</HI> and rejected, by the Lord, 1 <HI>Sam.</HI> 19.28. But the&s;e in&s;tances are no pre|cedents to us, unle&s;s we have the like charge that they had, and then we mu&s;t yeild ab&s;olute and &s;imple obedience, without rea&s;oning or di&s;puting the ca&s;e: For however Gods Will be &s;ometimes <HI>occulta,</HI> yet it is never <HI>inju&s;ta,</HI> &s;aith <HI>Au&s;tin:</HI> he doth not as men &s;hould do, <HI>viz.</HI> bid things becau&s;e they be lawful, and forbid them becau&s;e unlawful; but what&s;oever they were before, his Will al|ters the nature of them; for what&s;oever he biddeth is lawful;
<NOTE PLACE="marg">Ip&s;o facto, virtute mandati aut intera dicti.</NOTE> and what&s;oever he forbid|deth is unlawful, <HI>ip&s;o facto,</HI> by vertue of the command or interdiction; of this we have &s;el|dom any examples nowadaies.</P>
<P N="2">2. The other branch of his revealed Will which is more ordinary, is his general Will concerning all e&s;tates and conditions of people, contained in his general precepts: and this hath divers branches.</P>
<P N="1">1. The fir&s;t whereof is the conver&s;ion of a &s;inner. As I live &s;aith the Lord, I have no plea&s;ure in the death of the wicked, but that
<PB N="116" REF="67">the wicked turn from his way and live. And Chri&s;t &s;aith, This is the Will of him that &s;ent me,
<NOTE PLACE="marg">John 6.40.</NOTE> that every one that &s;eeth the Son and be|lieveth in him, &s;hould have everla&s;ting life. And <HI>Paul</HI> &s;aith, that it is the Will of God, that &s;ome of all &s;orts of people &s;hould be &s;aved,
<NOTE PLACE="marg">1 Tim. 2.4.</NOTE> and come to the knowledge of the truth.</P>
<P N="2">2. A &s;econd branch of Gods revealed Will to us, is our Sanctification, 1 <HI>The&s;.</HI> 4.3. and <HI>Peter</HI> tells us, that it is the Will of God, that by well-doing we put to &s;ilence the ignorance of fooli&s;h men.
<NOTE PLACE="marg">1 Pet. 2.15</NOTE></P>
<P>Now when men do not endeavour to effect their own conver&s;ion, when they will not come to Chri&s;t,
<NOTE PLACE="marg">Joh. 5.40.</NOTE> that they may have life, nor labour after &s;anctification, they &s;et their wills again&s;t the Will of God.</P>
<P N="2">2. The &s;econd note of Will-pride is impa|tience.</P>
<P N="1">1. When men are impatient of reproof: better is the patient in &s;pirit than the proud in &s;pirit, &s;aith <HI>Solomon.</HI>
<NOTE PLACE="marg">Eccle&s;. 7.8. <HI>Superbi amant verita|tem lucentem, oderunt redarguentem.</HI> Aug. confe&s;. lib. 10. cap 23.</NOTE> Reverend <HI>Mu&s;culus</HI> found this &s;pirit in the Anabapti&s;ts in his time; when he had de&s;erted the <HI>Romi&s;h</HI> Church, he was compelled through poverty, to hire him&s;elf with a Taylor, and to work with him at his trade; this man he found to be an Anabapti&s;t, one that pretended to much holine&s;s, but was nothing &s;o, though a great talker. <HI>Mu&s;culus</HI> therefore repro|veth him; and among other things finding that he was idle, and neglected his calling,
<PB N="117" REF="67">urged him, with that of the Apo&s;tle, <HI>He that will not work, let him not eat.</HI>
<NOTE PLACE="marg"><HI>Melch. Adam. in vit. Mu&s;|cult. p.</HI> 735.</NOTE> But the Ana|bapti&s;t was too proud to receive a reproof, and poor <HI>Mu&s;culus</HI> was pre&s;ently thru&s;t out of his doors. Pride &s;tops the ear again&s;t reproof. <HI>Reprove a &s;corner, &s;aith</HI> Solomon, <HI>and he will hate thee:</HI> this &s;hews &s;uch men to have Athe|i&s;tical hearts; did they believe holy reproofs and threatnings taken out of the Word of God, they would not &s;corn them, but tremble at them: when the Word of God cometh &s;o clo&s;e, that it toucheth mens bo&s;ome &s;ins, and cro&s;&s;eth them in their evil ways, but they will not hearken, but find out &s;hifts to evade the force of the Word, this cometh from Pride in the Wills of men. When <HI>Jeremiah</HI> had made an end of &s;peaking to all the people all the Words of the Lord, for which the Lord their God had &s;ent him to them:
<NOTE PLACE="marg">Jerem. 43.1, 2.</NOTE> <HI>Then &s;pake</HI> Azariah <HI>the &s;on of</HI> Ho&s;hajah, <HI>and</HI> Johanan <HI>the &s;on of</HI> Kareah, <HI>and all the proud men, &s;aying to</HI> Jeremiah, <HI>Thou &s;peake&s;t fal&s;ly; The Lord God hath not &s;ent thee to &s;ay, Go not into Egypt to &s;o|journ there; but</HI> Baruch <HI>the &s;on of</HI> Neriah, <HI>&s;et|teth thee on again&s;t us.</HI> Now as a proud man hateth a ju&s;t reproof, &s;o being guilty, he ea&s;ily applyeth to him&s;elf any thing that he heareth, though not &s;poken to him,
<NOTE PLACE="marg">Sueton. <HI>in vit.</HI> Tiber. Neron.</NOTE> as <HI>Suetonius</HI> re|cordeth of <HI>Tiberius Nero,</HI> that hearing <HI>Zeno</HI> the Philo&s;opher di&s;puting, and not under|&s;tanding &s;ome har&s;h &s;entences he u&s;ed, he asked in what Dialect he &s;pake? who an&s;wering truly, in the <HI>Dorick,</HI> it was taken &s;o ill, as the
<PB N="118" REF="68">poor man was condemned to perpetual bani&s;h|ment for it, as if he had clo&s;ly taxed <HI>Tiberius</HI> his loo&s;e and la&s;civious life he led among the <HI>Rhodians</HI> who &s;pake that Dialect. They who have high thoughts of them&s;elves, think meanly of what others &s;ay to them: were men poor in &s;pirit, they would embrace every advice that hath truth and holine&s;s in it. Therefore when the Prophet would fa&s;ten a reproof on the Jews,
<NOTE PLACE="marg">Jerem. 13.15.</NOTE> he &s;aith to them, <HI>Hear, and give ear, and be not proud.</HI> As in the matter of private reproofs, &s;o, the proud man cannot endure Church cen&s;ures.
<NOTE PLACE="marg">Hi&s;t. Mag|deb. Cen|tur. 2.</NOTE> <HI>Aquila</HI> the antient Greek tran&s;lator of the Bible, left Chri&s;tianity, and turned to Judai&s;m, being angry at a &s;entence of excommunication again&s;t him: &s;o <HI>Santan|gelus</HI> the great Lawyer of <HI>Burdeaux</HI> was much enraged again&s;t the famous <HI>Camero,</HI>
<NOTE PLACE="marg">Cameron. Stellit. <HI>in Epi&s;t.</HI></NOTE> and other Mini&s;ters of the Prote&s;tant Church, becau&s;e he was convented before their Synod for &s;ome de|linquency.</P>
<P N="2">2. When men are impatient under afflicti|ons: A proud man cannot endure to be cro&s;t in any thing, nor bear the lea&s;t affront: &s;uch men are like the Devil, who is the proude&s;t and the mo&s;t di&s;contented creature of all other: Pride fils men with murmuring &amp; di&s;contented|ne&s;s again&s;t Gods Providences; if things go not according to a proud mans will, then he fumeth and is impatient. Thus it was with the <HI>I&s;ra|elites;</HI> God had brought them out of <HI>Egypt,</HI> brought them through the wilderne&s;s, and to the border of the land of <HI>Canaan;</HI> but when
<PB N="119" REF="68">they hear there are Giants, and fenced Cities,
<NOTE PLACE="marg">Num. 14.2, 3, 4.</NOTE> then they fall a murmuring again&s;t <HI>Mo&s;es</HI> and <HI>Aaron,</HI> and &s;aid unto them: <HI>would God that we had dyed in the land of Egypt, or in this wil|derne&s;s:</HI> and in their mad mood, they &s;ay one to another, <HI>Let us make a Captain, and let us return into</HI> Egypt. So in like manner tho&s;e di&s;contented rebels, <HI>Numb.</HI> 16. call <HI>Egypt</HI> a land flowing with milk and hony, <HI>ver.</HI> 13. whereas it was a land where their infants were murdered, and them&s;elves cruelly en&s;laved; they had forgotten tho&s;e evils and mi&s;eries out of which God had delivered them, but now they talk as if God and <HI>Mo&s;es</HI> had done no|thing for them, but deprived them of many comforts which there they po&s;&s;e&s;&s;ed. <HI>He that ruleth over his own &s;pirit,</HI> &s;aith the wi&s;e man,
<NOTE PLACE="marg"><HI>Latius regnes domando &s;piritum, quam &s;i Lybi|am remotis Gadibus jungas.</HI> Horat. lib. 2. od. 2. ad Salu&s;t.</NOTE> <HI>is greater than he that o|vercometh Cities,</HI> Prov. 16.32. Therefore &s;elf-denyal is a Grace enjoyned by our Saviour to accom|pany the bearing of the Cro&s;s, <HI>Luk:</HI> 9.23. A man mu&s;t not only <HI>abnegare &s;ua,</HI> de|ny and for&s;ake his goods and lands for Chri&s;ts &s;ake, if nece&s;&s;ity require; nor al&s;o <HI>abnegare &s;uos,</HI> for&s;ake his friends if they labour to with|draw him from his be&s;t friend;
<NOTE PLACE="marg"><HI>Amandus e&s;t genitor, &s;ed praepo|amdus e&s;t Creator.</HI> Arabr.</NOTE> but al&s;o <HI>abne|gare&s;e,</HI> he mu&s;t deny him&s;elf, yea to hold him|&s;elf as it were an excommunicate per&s;on (as one &s;aith in another ca&s;e) if he will bring his will to &s;ubmit to Gods Will, and quietly bear the yoke of Chri&s;t. How patiently doth our Saviour carry him&s;elf in this re&s;pect; when a
<PB N="120" REF="69">bitter cup was put into his hand to drink. Thus he praies to his Father: <HI>Father, if thou be willing,</HI>
<NOTE PLACE="marg">Luk. 22.42 Matth. 26.39.</NOTE> <HI>remove this cup from me,</HI> as <HI>Luke</HI> hath it: <HI>Father, if it be po&s;&s;ible, let this cup pa&s;s from me,</HI> as <HI>Matthew</HI> hath it: neverthele&s;s, not my will, but thine be done. <HI>Calvin</HI> &s;aith, the&s;e latter words be a correction of his former petition,
<NOTE PLACE="marg"><HI>Videmus ut pia &s;int vo|ta, quae in &s;peciem &agrave; dei voluntate di&s;crepant: quia non exact&egrave; &s;em|per, vel &s;crupulo&s;e &agrave; nobis inquiri vult deus, quid &s;tatuerit ip&s;e, &s;ed quod pro &s;en&s;us no&s;tri captu optabile e&s;t, flagi|tari &agrave; &s;e permittit.</HI> Calv. in Harm. Evang.</NOTE> which he &s;aith, he let fall on the &s;uddain, by rea&s;on of the greatne&s;s of his grief, without con&s;idering what his Father had de|creed: he was &s;o earne&s;tly bent on what he naturally de&s;ired, without recalling him&s;elf: yet he freeth him from fault, though he asked what was not agreeable to his Fathers will. Its lawful &s;aith he, to pray for the peaceable and flouri&s;hing e&s;tate of the Church, the &s;uppre&s;&s;ing of &s;uper&s;tition, and the repre&s;&s;ing of the enemies of Gods truth, though perhaps he purpo&s;e not to grant the&s;e things, but will have his Son reign in the mid&s;t of his enemies, and his Church as the Lilly among thorns, and the wicked to remain, to exerci&s;e the faith and patience of his Saints.</P>
<P>But in my conceit <HI>Beza</HI> &s;aith better on <HI>Mat.</HI>
<NOTE PLACE="marg"><HI>Quod ad|ditur, non &s;ignificat repugnantiam voluntatum quae peccato non carui&s;&s;et, &s;ed diver&s;itatem, quae per &s;e vitio&s;a non e&s;t, ne in hominibus quidem, &s;i modo hominis voluntas cognitae dei voluntati libens acquie&s;cat.</HI> Beza in Mat|thew 26.</NOTE> 26.39. that it was not a correction, but
<PB N="121" REF="69">an explication of his former Petition, and a Declaration with what condition he &s;hould ask it: nor doth it &s;ignifie a repugnancy of wills, which could not have wanted &s;in, but a diver&s;ity, which <HI>per &s;e</HI> is not vitious, no not in men, if &s;o be the will of man doth willingly a&s;&s;ent to, and re&s;t in the known Will of God.</P>
<P>The meaning then briefly, may be this: Father, if it may &s;tand with thy good plea&s;ure,
<NOTE PLACE="marg">Chri&s;t was willing to die, <HI>voluntate rationa|li,</HI> though not <HI>naturali,</HI> for our redemption, to be obedient to his Fa|ther. <HI>Lumb. &s;ent. lib.</HI> 3. <HI>di&s;tin.</HI> 17.</NOTE> and mans redempti|on may otherwi&s;e be wrought, let this bitter potion of my pa&s;&s;ion pa&s;s by me; but rather then di&s;obey thy decree, and not do what I came for, I yeeld to any thing, &s;ubmitting my &s;elf to thee, and my will to thine.</P>
<P>This confutes the <HI>Monothelites,</HI> a Sect of Hereticks of old, that thought and taught Chri&s;t to have but one pure Will, as <HI>Calvin</HI> noteth: but properly it condemneth &s;uch as de&s;ire the fulfilling of their own perver&s;e, crooked and corrupt wills, what&s;oever be|came of the Will of God: but if Chri&s;t in whom rea&s;on never lo&s;t his regiment,
<NOTE PLACE="marg"><HI>Perdidit vitam, ne perderet o|bedientiam.</HI> Bern.</NOTE> nor was ever either <HI>non re&s;ident</HI> or <HI>non regent,</HI> yet &s;ub|mitted him&s;elf and his Will to his Fathers Will, what ever it co&s;t him (for as <HI>Bernard</HI> &s;aith, <HI>he lo&s;t his life, that he might not lo&s;e his obedience</HI>) then what arrogancy and Pride were it in us, to de&s;ire our wills &s;imply to be done? no, all our prayers, petitions, deprecations, and &s;up|plications,
<PB N="122" REF="70">mu&s;t be with condition and &s;ub|mi&s;&s;ion to the Will of God;
<NOTE PLACE="marg"><HI>Oramus, non ut deus quod vult faciat, &s;ed ut nos quod vult facia|mus.</HI> Cyprian.</NOTE> when we pray that petition, <HI>Thy Will be done,</HI> we pray not that God may do what he Will, but that we may do what he willeth, &s;aith <HI>Cyprian.</HI></P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD>CHAP. 16. <HI>Of Pride in the affections.</HI></HEAD>
<P>PRide in the affections is di&s;covered by a kind of a &s;inful and fanta&s;tical affectation to be like unto God: there is a likene&s;s to God in holine&s;s, in grace, in humility, this is com|mendable; and this is the Image of God wherein man was created; but Pride is a &s;inful affecting to be like unto God. There are two things wherein a proud per&s;on doth affect to be like unto God.</P>
<P N="1">1. It is Gods prerogative royal, that what|ever excellency he hath, he hath them in and of him&s;elf; he is not beholden to any creature,
<NOTE PLACE="marg">It is written of one <HI>Timotheus</HI> an <HI>Athenian,</HI> that after he had proudly &s;aid in a great a&s;&s;embly, <HI>Haec ego feci, non fortuna,</HI> he never after pro&s;pered in any thing. Deut. 8.14, 15, 16, 17, 18.</NOTE> and the whole glory of all that he hath belongeth to him: Now a proud man doth a&s;&s;ume to him&s;elf the glory of all the ex|cellency that he hath. Therefore God gives a caveat to his people, <HI>Beware when thy herds and flocks multiply, and thy &s;ilver and thy gold is multiplied,</HI> &amp;c. <HI>that then thy heart be not lifted up, and thou forget the Lord thy God
<PB N="123" REF="70">which brought thee forth out of the land of E|gypt, from the hou&s;e of bondage,</HI> &amp;c. <HI>Beware le&s;t thou &s;ay in thy heart, My power, and the might of my hand hath gotten me all this wealth: But thou &s;halt remember the Lord thy God, for it is he that giveth thee power to get wealth,</HI> &amp;c. and <HI>Deut.</HI> 9. &s;aith he, when thou &s;halt pa&s;s over <HI>Jordan,</HI> and po&s;&s;e&s;s Nations greater and mightier than thy &s;elf, Cities great and fenced up to heaven, <HI>ver.</HI> 4. <HI>speak not thou in thine heart,</HI> after that the Lord thy God hath ca&s;t them out from before thee, <HI>&s;aying,</HI>
<NOTE PLACE="marg">Deut. 9.1, 4.</NOTE> <HI>For my righteou&s;ne&s;s the Lord hath brought me in to po&s;&s;e&s;s this land; but for the wickedne&s;s of the&s;e Nations the Lord doth drive them out before thee:</HI> Perhaps in word, the proud man may make &s;ome kind of acknowledgement of God, as the proud Phari&s;ee; Lord, I thank thee, I am not as other men are, nor even as this Publi|can: yet he a&s;&s;umeth all the glory to him&s;elf, though in word he &s;eem to honour God.
<NOTE PLACE="marg">Pari&s;ien&s;is</NOTE> <HI>Pari&s;ien&s;is</HI> &s;aith, that a proud man is both an <HI>idolater,</HI> and &s;ets up him&s;elf as his <HI>own idol,</HI> and &s;o robs God of his glory. The proud man makes him&s;elf his own <HI>Alpha,</HI> thanks him&s;elf for all; makes him&s;elf his own <HI>Omega,</HI> &s;eeks him&s;elf in all, begins, and ends at him&s;elf. Humble <HI>Paul</HI> cries out, <HI>In me, that is,</HI>
<NOTE PLACE="marg">Rom. 7.</NOTE> <HI>in my fle&s;h, there dwells no good thing,</HI> and when he &s;peaks of his own labours, <HI>he &s;aith,</HI>
<NOTE PLACE="marg">1 Cor. 15.10. Rhem. annot. in Heb. 5.</NOTE> <HI>by the Grace of God I am that I am.</HI> The Papi&s;ts here are to be taxed, who (as the <HI>Rhemi&s;ts</HI> do confe&s;s) affirm Gods election to be becau&s;e of faith or
<PB N="124" REF="71">good works fore&s;een in us. But this is con|trary to Scripture and rea&s;on: for that which is the effect, cannot be the cau&s;e; but good works and faith be the fruits of election; as <HI>Au&s;tin</HI> &s;peaks thus on <HI>Eph.</HI> 1.4. He cho&s;e us not becau&s;e we were holy, but that we might be holy; he cho&s;e none being wor|thy,
<NOTE PLACE="marg"><HI>Elegit nos non quia &s;ancti eramus, &s;ed ut &s;ancti e&s;&s;emus. Neminem elegit dignum, &s;ed eli|gendo effecit dignum.</HI> Aug. cont. Julian. Pe|lag. lib. 5. cap. 3.</NOTE> but by chu&s;ing made him wor|thy; you have not cho&s;en me, but I have cho&s;en you, &s;aith Chri&s;t to his Di&s;ciples: whereas if God &s;hould elect for faith and good works fore|&s;een, men &s;hould fir&s;t chu&s;e God, by believing in him, and doing &s;uch good works as were acceptable to him. It was the errour of the Elders of the Jews, when they came to Chri&s;t in the behalf of the <HI>Centu|rion,</HI> to plead his worthine&s;s to him, why he &s;hould heal his &s;ervant. Here was their Pride to think, that by outward &s;ervice of God men might merit his favour: <HI>He loveth our Nation</HI> (&s;ay they) <HI>and hath built us a Syna|gogue:</HI>
<NOTE PLACE="marg">Luk. 7.2, 3, 4.</NOTE> wherein they re&s;emble our <HI>Papi&s;ts</HI> and divers orders of <HI>Monks</HI> and <HI>Friars,</HI> who will not &s;tick to promi&s;e men heaven, if they will be but bountiful Benefactors to their Frater|nities, and Mona&s;teries, Cells and Cloy&s;ters: But however he could challenge nothing for him&s;elf,
<NOTE PLACE="marg"><HI>Omnes per|egrini ri|tus, &amp; ex|ternae religiones, Senatus con&s;ulto damnatae erant.</HI> Tertul. in apologet. cont. gentes.</NOTE> nor they for him at Gods hand, for the&s;e his good deeds; yet he was a worthy man,
<PB N="125" REF="71">and a good Chri&s;tian, as appeareth by his love to Religion, and care to build a place for the people to a&s;&s;emble them&s;elves to Gods wor|&s;hip. No difficulty detaineth him from doing his duty: Its like enough that this fact being complained of, might procure him <HI>Tiberius</HI> the Emperours di&s;plea&s;ure, and co&s;t him the lo&s;s of his office; for all forreign and &s;trange Re|ligions were hated, and might not be admitted by the <HI>Romans,</HI> as <HI>Tertullian</HI> tells us.</P>
<P N="2">2. It is Gods prerogative royal to act all for him&s;elf, he hath no higher end than his own honour and glory. The Lord made all things for him&s;elf, for his own glory,
<NOTE PLACE="marg">Diony&s;ius <HI>junior alebat Sophi&s;tas, non quod magni faceret, &s;ed ut propter eosin admiratio|nem e&s;&s;et.</HI> Plut. mor. 11 p. 400.</NOTE> <HI>Prov.</HI> 16.4. Now a proud man doth not mind the glory of God in his own thoughts, but <HI>his own glory,</HI> his own prai&s;e, credit and e&s;teem. The Phari&s;ees when they gave alms, blew a trumper, that people might take notice what merciful men they were, that they might have the glory of men; and when they prayed, they often did it in the corners of the &s;treets, that they might be &s;een of men. Humane applau&s;e was all they &s;ought for; ap|probation from God and acceptance with him they look not after, and this they have as their reward. Therefore &s;aith Chri&s;t to his hear|ers,
<NOTE PLACE="marg">Mat. 6.1, 2, 4, 5, 6.</NOTE> <HI>Take heed that you do not your alms before men to be &s;een of them,</HI> &amp;c. Mat. 6.1.</P>
<P><HI>Object.</HI> But it may be &s;aid that our Savi|our, <HI>Mat.</HI> 5.16. commends and commands, what he forbids and condemneth here; for
<PB N="126" REF="72">there he &s;aith, <HI>Let your light &s;o &s;hine before men, that they may &s;ee your good works:</HI> and here, <HI>See that you do them not before men to be &s;een of them.</HI></P>
<P><HI>An&s;w.</HI> If we compare the places, we &s;hall &s;ee its no &s;uch matter; for in the former place we are bidden to do good works before men, that they may &s;ee them, and glorifie God for them, and be occa&s;ioned to imitate and follow them, as 1 <HI>Pet.</HI> 2.12. And here we are for|bidden to do them before men:
<NOTE PLACE="marg">About one hundred and odd years agone; &s;ome of the Princes, Noble-men, and Gen|tlemen of <HI>Germvny</HI> in a vain glorious way, cau&s;ed the&s;e five letters <HI>V.D.M.I.Ae.</HI> the fir&s;t letters of <HI>ver|bum dei manet in aeter|num,</HI> to be wrought or embroydered, or &s;et in plate upon their cloaks, or &s;leeves of their garments, to de|clare to the world, that for&s;aking Popi&s;h traditions, they were profe&s;&s;ors of the pure Word of God: but many of the&s;e men had not the Word written upon their hearts. <HI>Joh. Wolf. lect. membr. Tom.</HI> 2. <HI>ad ann.</HI> 1549.</NOTE> not &s;imply, but <HI>eo animo,</HI> to be extolled, prai&s;ed and magnified for doing of them: we may <HI>bona opera o&s;tendere,</HI> &s;hew our good works; but not <HI>o&s;ten|tare,</HI> not make an o&s;tentation of them; we mu&s;t aym at Gods glory, not our own: if it follow, it mu&s;t be upon the <HI>by,</HI> and more then we ex|pect or re&s;pect in doing our duties. It mu&s;t, as one &s;aith, be but a con&s;e|quent, no cau&s;e moving us. But prai&s;e will follow vertuous and pi|ous actions, as the &s;hadow the body. The <HI>Romans</HI> made the image of vain glory in the form of a vagrant wo|man, writing over her head, This is the Image of vain-glory: This Image had a Crown on her head, a Scepter in her left hand, a Peacock in the other, her eyes vailed and blinded, &s;itting on a Chariot drawn by four Lions; the rea&s;on of all this was, be|cau&s;e
<PB N="127" REF="72">the lovers of vain honour and glory, are as incon&s;tant as a vagrant woman; the Crown on her head &s;hewing, that they ever de&s;ire to be honoured and admired in this world like Kings; the Scepter betokening thier de&s;ire to rule; the Peacock &s;hewing, that as the Peacock decks his former part with his tail, and &s;o leaves his hinder parts naked, &s;o vain|glorious men deck them&s;elves in the eye of this world, and deprive them&s;elves of eternal glory; the vail that is before her, denoteth how blind the vain-glorious man is, that he cannot &s;ee his own folly and arrogancy; the four Lions intimate, that the vain honour of this world is ever drawn with four cruel &s;ins, as fierce as Lions, Pride, Avarice, Luxury, and Envy: A proud man can bear reproach of none, and &s;eeks to be adored and prai&s;ed by all. <HI>Calvi&s;ius Sabinus</HI> got &s;ervants skilled in all arts, and &s;peaking all languages, arrogating all that they knew to him&s;elf. <HI>Seneca ad Lucil. Epi&s;t.</HI> 27.</P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<PB N="128" REF="73">
<HEAD>CHAP. 17. <HI>Of Pride of gifts in general.</HI></HEAD>
<P>GIfts are tho&s;e endowments with which God fills the minds of men for the edi|fying of the Church of Chri&s;t, and of the&s;e the Apo&s;tle tells us there is a diver&s;ity, 1 <HI>Cor.</HI> 12.4.
<NOTE PLACE="marg"><HI>Si &s;ono benle differenti &amp; de doni, maegli e vn mede&s;imo Spirito,</HI> &amp;c. <HI>Que&s;to fanno il genere &s;otto il quale &s;i conten|gonole specie che &s;ono &s;oggiunte delle ammini|&s;trationi, &amp; operationi.</HI> Ital. Annota. in 1 Cor. 12.4, 5, 6.</NOTE> and the&s;e all proceed from the Spirit of God: Gifts are (as it were) the life of a Chri&s;tian; and the Spirit of God is the life of them all. There is not greater va|riety of Herbs, Trees, Plants, Knots, Flowers in a curious garden en|clo&s;ed (to which the Church is com|pared) then there is of gifts in the minds of men: &s;ome indeed have a double portion of gifts, as <HI>Eli&s;ha</HI> had of the &s;pirit of <HI>Elijah,</HI> and every one hath his proper gift &s;uit|able to that place whereunto God hath called him, his <HI>dimen&s;um,</HI> as the Scripture termeth it. Now the de&s;ign of the Devil is to make a man proud of his gifts, and to look more upon his gifts, then look to the giver of them: when a man feeds this humour in him&s;elf, and is &s;o far from checking it in his heart, that he rather &s;eeks to foment it, and add matter to it, and &s;heweth it by the contempt of others of in|feriour gifts, this is a note that gifts do puffe him up with Pride.</P>
<PB N="129" REF="73">
<P>Now this is a great vanity for a man to be proud of gifts.</P>
<P N="1">1. Becau&s;e the&s;e gifts are not our own, but Gods: <HI>Who made thee to differ from another? or what ha&s;t thou</HI> (&s;aith <HI>Paul) which thou ha&s;t not received? and if thou ha&s;t received it,</HI>
<NOTE PLACE="marg">1 Cor. 4.7.</NOTE> <HI>why then do&s;t thou boa&s;t?</HI> &amp;c. <HI>every good and perfect gift cometh from above from the Father of lights who giveth freely,</HI> &amp;c. <HI>Jam.</HI> 1. We have nothing that is good,
<NOTE PLACE="marg"><P><HI>Omnia mea mala, pur&egrave; mala &s;unt &amp; mea; om|nia mea bona, pur&egrave; bona &s;uit, et non mea.</HI> Hugo Card.</P>
<P><HI>Au&s;tin</HI> ob&s;erveth a|gain&s;t the Heathen, that Chri&s;tian vertues far &s;urpa&s;s the vertues of the Heathen by the name they are called; &s;aith he, you call yours habits, becau&s;e you have them; we call ours gifts, becau&s;e we receive them from God.</P></NOTE> but is the gift of God, and cometh from the grace of God. Thus one &s;aith, All my evils are purely evil, and mine; All my good things are purely good, and not mine: And <HI>Au&s;tin</HI> upon the fifth Petition of the Lords prayer &s;aith, What can be le&s;s then bread? yet le&s;t we might think to have that of our &s;elves, our Ma&s;ter hath taught us to beg it of our hea|venly Father, &s;aying, and praying daily, Give us this day our daily bread: therefore &s;eeing all that we have, whither for the body or mind, are Gods gifts, we mu&s;t not &s;ay of them as proud <HI>Nebuchadnezzar</HI> doth, <HI>Is not this great</HI> Babel <HI>that I have built?</HI> &amp;c. <HI>Dan.</HI> 4.30. Be not the&s;e the things that I have attained to by my wit, parts, indu&s;try? <HI>&amp;c.</HI> We may not &s;ay of the gifts of God in us, as the Athei&s;ts of their tongues, <HI>P&s;al.</HI> 12. that they are our own, and we may do with them what we li&s;t: for, if they are ours, let us &s;hew our evidence,
<PB N="130" REF="74">when we purcha&s;ed them, and what we paid for them, before whom the in&s;truments were drawn, &s;ealed and delivered: Be&s;ides, we mu&s;t know that as our gifts be not our own ab&s;o|lute fee-&s;imple and free-hold, but we only co|py-holders and tenants at will, nor have we any &s;uch cu&s;tome but may be broken at the plea&s;ure of our Land-lord: &s;o we be not &s;o much as quarter owners of them, but only &s;tewards over them, and mu&s;t be accomptable for them, <HI>Luk.</HI> 16.2. Therefore we mu&s;t not be proud of any gift, but acknowledge Gods goodne&s;s, and &s;ay with the Kingly Prophet, <HI>what &s;hall we render to the Lord for all his bene|fits towards us?</HI></P>
<P N="2">2. Becau&s;e Pride of gifts hinders a man from doing much good with them; the end why God giveth diver&s;ities of gifts to men, is that they may impart them to the benefit of one another:
<NOTE PLACE="marg"><HI>Po&s;uit Deus in Eccle&s;ia quo&s;dam ut oculos, quo&s;dam ut linguas, nonnullos ut aures, alios item manuum, alios pe|dum qui rationem obti|nerant.</HI> Ba&s;il.</NOTE> you know that in the body of the world there are diver|&s;ities of commodities for this end and purpo&s;e, that one Nation may have commerce with another. <HI>Hirams</HI> country yeelds good timber and &s;tone, <HI>Solomons</HI> country good wheat and oyl: <HI>Moah</HI> was a &s;heep-country, and <HI>Ophir</HI> was famous for gold, <HI>Chittim</HI> for ivory, <HI>Ba&s;an</HI> for oaks, <HI>Lebanon</HI> for cedars: this is the ground of all commerce and traffick: &s;o God hath enriched one with this gift, ano|ther with that, not to grow proud of it, or to monopolize it to them&s;elves, but mutually to
<PB N="131" REF="74">impart their gifts to the good of one another.
<NOTE PLACE="marg">1 Cor. 12.21, 22, 25.</NOTE> As in the body natural there are many mem|bers, yet but one body, and the eye cannot &s;ay to the hand, nor the head to the foot, I have no need of thee, but all mu&s;t be helpful to, and not di&s;dain each other, that there may be no &s;chi&s;me in the body, the members mu&s;t have the &s;ame care of one another: &s;o men of the greate&s;t gifts and parts mu&s;t not di&s;dain to be helpful to the meane&s;t Chri&s;tian. There was found in the hou&s;e of <HI>Luther</HI> the&s;e words, <HI>Res &amp; verba Philippus, Res &s;ine verbis Lu|therus, verba &s;ine re Era&s;mus. Melancton</HI> was words and matter, <HI>Luther</HI> was matter without words, <HI>Era&s;mus</HI> words without matter: there|fore as Dr. <HI>Hall</HI> ob&s;erveth, hath the blind man legs, and the lame man eyes, that there may be an exchange between them for the benefit of mankind.</P>
<P N="3">3. The more and greater our gifts are, the more we are indebted to God; when God com|eth to call us to give up our accompts, he will look into our receipts: he that hath had five talents mu&s;t account for five; for to whom much is given, of him much &s;hall be required. Now to be proud of thy great gifts,
<NOTE PLACE="marg">Luk 12.48</NOTE> is to be proud how much thou &s;tande&s;t indebted to God.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<PB N="132" REF="75">
<HEAD>CHAP. 18. <HI>Of Pride of Wit.</HI></HEAD>
<P>PRide of wit, is when a man is pufft up with his knowledge, quickne&s;s of apprehen&s;ion, depth of judgement. As the fine&s;t cloth is &s;oone&s;t &s;tained, &s;o the rare&s;t wits are mo&s;t &s;ub|ject to Pride: as moths do &s;ooner breed in fine cloth then in cour&s;e, &s;o Pride and vain|glory do &s;oon &s;urprize a man of the quicke&s;t wits: a good and mode&s;t wit is bet|ter then a great wit;
<NOTE PLACE="marg"><P><HI>Errores magni &s;iac mag|nis ingeni is non na&s;cun|tur.</HI> Augu&s;t.</P>
<P>That men &s;hould not be proud of wit, or na|tural parts, <HI>Chemni|tius</HI> proveth from the example of <HI>Tacianus,</HI> who by the te&s;timo|nies of <HI>Clemens. Alex|andrinus</HI> and <HI>Eu&s;ebius,</HI> was a man of great parts, yet fell into great here&s;ies, and gro&s;s ab&s;urdities. <HI>Vid. Chemnit. Harm.</HI> 1. <HI>part. <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"></HI> 2. <HI>p.</HI> 7, 8.</P></NOTE> for often-time a great wit is the &s;pring of great evils, and the greate&s;t errours u&s;u|ally ari&s;e out of the greate&s;t wits; thence <HI>Tertullian</HI> called the Philo|&s;ophers (the great wits of the world) <HI>Haereticorum Patriarchas,</HI> the chief Fathers of Hereticks. When men of great wit and parts appear for an errour, the repute of their ingenu|ity and parts draws many after them, and doth much mi&s;chief; and &s;uch men do mo&s;t mi&s;u&s;e their wit, and abu&s;e it to licention&s;ne&s;s. The <HI>Grammarian</HI> bu&s;ieth his brains a|bout the Concordances and regiments of Nouns, Verbs and quantities of Syllables, and will not for any thing make a Soloeci&s;me in
<PB N="133" REF="75">&s;peech, but will not &s;tick to make a thou&s;and in his actions; the <HI>Rhetoritian</HI> di&s;cour&s;eth co|piou&s;ly, the <HI>Logitian</HI> di&s;puteth &s;ubtilly; the <HI>Arithmetitian</HI> is cunning in numbers and divi|&s;ions, but he will &s;carce impart a penny to the poor; for then if it come to matters of practice in life, he is better skilled in addition, and mul|tiplication, then in &s;ub&s;traction and divi&s;ion; he will u&s;e <HI>Zeno</HI> his Rhetorick, and open his hand wide to get riches; and then his Logick, &s;hut it again to keep them, when he hath them. About the&s;e things many men beat their wits: But its better to have a true knowledge of a mans &s;elf, then the cour&s;e, &s;cituation, and o|perations of the &s;tars and planets, then the vertues of herbs and plants, then the diver|&s;ities of humours, and complexions, and con|&s;titutions, then the natures of bea&s;ts or what|ever Philo&s;ophy rational, moral or natural can afford to man; for what booteth it the <HI>Geome|tritian</HI> or <HI>Co&s;mographer</HI> to be able to mea&s;ure the compa&s;s of the earth, or take the height of the moon, when with all his art he cannot meet out the length of his own life, though but a &s;pan long, nor take the mea&s;ure of him&s;elf and his own deceitful heart? if we look not into our &s;elves, we cannot know our &s;elves; and if we take a &s;trict view of our &s;elves, we cannot be proud. That witty men are apt to abu&s;e their wits, <HI>Au&s;tin</HI> &s;hews in an Epi&s;tle of his to <HI>Licentius</HI> a young Noble man that was very witty, one that had been &s;ometime his &s;cholar; a witty Poem of his coming to
<PB N="134" REF="76">the hands of <HI>Au&s;tin</HI> (who perceived he had wickedly abu&s;ed his wit therein) he writes to him in this manner: I have read this Poem of thine, and I know not with what ver&s;es to la|ment and mourn over it, becau&s;e I &s;ee a preg|nant wit in every line,
<NOTE PLACE="marg">Augu&s;t 39. <HI>Epi&s;t. ad Licent.</HI></NOTE> but &s;uch a one as I cannot dedicate to God: then he exhorts him, <HI>Da te Domino meo,</HI> &amp;c. Give thy &s;elf to my Lord, who hath given thee this excellent wit; if thou had&s;t found a golden cup, would&s;t thou not have given it to &s;ome publick u&s;e? God hath given thee a golden wit,
<NOTE PLACE="marg"><HI>Pliny</HI> &s;aith of <HI>C. Cae&s;ar</HI> Dictatour that he was a man of a prompt and ready wit, as nimble and active as the very fire; that he ordinarily indited letters to four Secretaries or Clarks at once, and was wont to write, read, and to give audience to &s;ui|tors, and hear their cau&s;es all at one in|&s;tant. <HI>Plin. nat. hi&s;t. lib.</HI> 7. <HI>cap.</HI> 25.</NOTE> thy under&s;tanding is a golden cup, and wilt thou let thy lu&s;ts drink out of it, or wilt thou drink thy &s;elf to the devil in it? know thou, that Satan &s;eeks to make thy wit an or|nament to him, and thy parts the credit of his court and cau&s;e. Boa&s;t not of the acutene&s;s of thy wit; for it is not the acutene&s;s of wit, but the goodne&s;s, equability, &s;olidity and con&s;tancy thereof that is be&s;t to be commended: a quick wit is but as a &s;lender web, if it be light, fro|thy, and incon&s;tant. Some there are that glory of the depth and &s;ubtilty of their wit, glorying of their trains for their foes, and tricks for them&s;elves and their friends, how by their wits they have fet off others, and &s;et up them&s;elves, yea even what they have gained by their &s;inful devices, the&s;e are like brazen|faced harlots: this is a wicked emulation to
<PB N="135" REF="76">&s;trive who &s;hall be wor&s;t. This fault had &s;ometime overtaken <HI>Au&s;tin</HI> before his conver|&s;ion, but he confe&s;&s;eth and bewaileth it bitter|ly; we mu&s;t beware of it, for it is a fearful thing to be wilful and witty in wickedne&s;s;
<NOTE PLACE="marg">Jer. 4.22.</NOTE> of &s;uch the Prophet &s;peaks, They are wi&s;e to do evil, but to do good they have no knowledge. Such as the&s;e are all worldly Polititians and cun|ning <HI>Machiavilians,</HI> that think them&s;elves wi&s;er then <HI>Mo&s;es,</HI> and <HI>Daniel, David</HI> or <HI>Solo|mon,</HI> yea peradventure then God him&s;elf; for they will prefer their own wits before his re|vealed will in his Word, and their own plots and projects, &s;tratagems and devices, before his precepts and pre&s;criptions, &s;tatutes and di|rections: &s;uch a fellow was <HI>Achitophel,</HI>
<NOTE PLACE="marg">2 Sam. 17.23.</NOTE> who out of pride, and for anger that his coun&s;el was not followed, went and made his will, and then hanged him&s;elf: &s;uch another was the King of <HI>Tyrus,</HI> of who&s;e Pride and fall you may read, <HI>Ezek.</HI> 28. from 1. <HI>ad</HI> 10. &s;uch ano|ther was <HI>Herod Agrippa,</HI> of who&s;e pride and fall we read, <HI>Act.</HI> 12.22, 23. for being con|tent to accept the peoples flattering acclama|tion of his vain-glorious declamation, for which they accounted him a God and no man, his mi&s;erable end pre&s;ently en&s;uing, proved him a mi&s;erable man and not god. <HI>The wi&s;dom of the fle&s;h,</HI> &s;aith the Apo&s;tle, <HI>is enmity with God;</HI>
<NOTE PLACE="marg">Rom. 8.7. <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>M<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">ton ad|juncti.</HI></NOTE> whatever mans corrupt wit and carnal wi&s;|dom enclineth to, delighteth in, or exerci&s;eth it &s;elf about, is directly contrary and oppo&s;ite unto God, and very enmity it &s;elf again&s;t him.</P>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<PB N="136" REF="77">
<HEAD>CHAP. 19. <HI>Of Pride of Memory.</HI></HEAD>
<P>MEmory is one of the greate&s;t natural gifts, and one of the principal uten&s;ils of our life, it is the repo&s;itory of truth, and the &s;tore-hou&s;e of the &s;oul, depending much upon the under&s;tanding: Some men have excelled for the greatne&s;s of their memories, having,
<NOTE PLACE="marg">Plin. <HI>nat. hi&s;t. lib.</HI> 7. <HI>cap.</HI> 24. Some have &s;o good a memory, that they go (as it is &s;aid) to ga|ther Mulberies with|out a hook, to the well without a pitcher.</NOTE> as one &s;aith, drunk <HI>memoriae dolium;</HI> a whole hogs-head there|of. The memory of King <HI>Cyrus</HI> was &s;o great, that he was able to call every &s;ouldier that he had through his whole army by his own name: <HI>L. Scipio</HI> could do the like by all the Citizens of <HI>Rome;</HI> and <HI>Cyneas</HI> Em|ba&s;&s;ador of King <HI>Pyrrhus</HI> the very next day that he came to <HI>Rome,</HI> both knew and &s;a|luted all the Senatours by name, and the whole degrees of Gentlemen and Cavalry in the City. King <HI>Mithridates</HI> governed divers Nations of divers languages, and gave laws and mini&s;tred ju&s;tice to them, and made &s;peeches to every Nation in their own lan|guage:
<NOTE PLACE="marg">Thuan. <HI>in chit. doct. virorum. p.</HI> 384.</NOTE> and &s;o great was the memory of <HI>Beza,</HI> that when he was above four&s;core years of age, he could perfectly rehear&s;e any Greek chapter in <HI>Pauls</HI> Epi&s;tles, or any other thing which he had learn't long before. Now &s;ome
<PB N="137" REF="77">have been proud of their memories, and God hath taken it from them, as from <HI>Me&s;&s;ala Corvinus</HI> the great Oratour, who after a great &s;ickne&s;s forgot his own proper name: <HI>Staupiti|us</HI> Tutor to <HI>Luther,</HI> and a good man, in a proud o&s;tentation of his memory repeated the Gene|alogy of Chri&s;t (<HI>Matth.</HI> 1.) by heart in a Sermon of his, but being quite out, when he came to the captivity of <HI>Babylon,</HI>
<NOTE PLACE="marg">Melch. Adam. <HI>in vita Stau|pitii.</HI> p. 20.</NOTE> he uttered the&s;e words, Now I &s;ee that God re&s;i&s;teth the proud. Can&s;t thou remember many things? know, that God can make the remembrance of tho&s;e things &s;ad to thee, that have been mo&s;t delightful to thee:
<NOTE PLACE="marg"><HI>Memoria &s;imilis reti, quod majora continet, minora tran&s;mittit.</HI> E|ra&s;mus.</NOTE> If thou ha&s;t done that which is good, the remembrance of that will be &s;weet unto thee; but if thou ha&s;t done evil, the remembrance of that will cau&s;e thee &s;orrow and vexation of &s;pirit; If thou can&s;t remember many things, then thou mu&s;t expect that thy &s;ins, and reproaches, faults and wickedne&s;&s;es will come to thy remembrance, as well as any good thing that hath been done by thee;
<NOTE PLACE="marg">It is &s;aid of <HI>Julius Cae|&s;ar</HI> that he forgot no|thing but injuries.</NOTE> and the thoughts of by-pa&s;t evils will more afflict thee, then the delight of any pre|&s;ent good can be plea&s;ant to thee. A free man will indeed remember his captivity with de|light,
<NOTE PLACE="marg">Haec olim memini&s;&s;e juvabit.</NOTE> a man that is &s;et at liberty will remember his bonds, and a man that is ran&s;omed and returned home his exile, a rich man his pover|ty, a man re&s;tored to health his &s;ickne&s;s: but there is &s;ome thing that will &s;tick clo&s;e to a
<PB N="138" REF="78">man upon the remembrance of it, and that is ignominy and reproach: a good name is bet|ter then riches, yea then life it &s;elf. Boa&s;t not then of the greatne&s;s of thy memory; for in the remembrance of divers things, there wanteth not abundance of trouble; &s;ome things will prick, &s;ome things will wound and tear thy con&s;cience, &s;ome things will terrifie thee, &s;ome deject thee, and other things will confound thee. Art thou proud of thy great memory? let me ask thee this que&s;tion, What then is the rea&s;on thou art &s;o forgetful of Gods Commandements,
<NOTE PLACE="marg">When one promi&s;ed <HI>Themistocles</HI> to teach him the art of memory invented by <HI>Simonides,</HI> he &s;aid he had rather learn the art of for|getfulne&s;s, then of memory.</NOTE> and of divine precepts, which are but few in num|ber? whence is it that thou forget|te&s;t that one and only God, and thy duty towards him? It may be, thy memory is very tenacious of inju|ries, of worldly things and outward concernments (for even old men do preci&s;ely remember all their &s;everal debtors, and their manner of dealing, and all the coffers, cabinets and corners, wherein they have laid up and hid their gold and jewels; they carry an exact inventory of them in their heads.) But what a vain thing is it to remem|ber all other things, and not know how to return into our &s;elves, and to forget the one thing nece&s;&s;ary? Its good to put many things out of our minds, and utterly to forget them, &s;o we may remember God; and who&s;oever truly remembreth him, may &s;ay he hath for|gotten nothing.
<NOTE PLACE="marg">Eccl. 12.1.</NOTE> Therefore remember thy
<PB N="139" REF="78">Creatour in the daies of thy youth: Remem|ber the providences of God, and the years of the mo&s;t High to ob&s;erve them and improve them for thy good; remember the ju&s;tice of God to keep thee from &s;in, remember the commandments of God to do them, the mercy of God to keep thee from de&s;pair; remember thy &s;ins to mourn and grieve and to be daily humbled for them, and Gods mercies to be continually thankful for them; remember death that thou mai&s;t alwaies be in preparation for it: King <HI>Philips</HI> Page of <HI>Macedon,</HI>
<NOTE PLACE="marg">Memento Philippe te e&s;&s;e homi|nem.</NOTE> was to &s;ound this every morning in his ears, Remem|ber O <HI>Philip</HI> that thou art but a man; the re|membrance of the&s;e things will never puffe thee up with Pride, but alwaies keep thee very humble.</P>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<PB N="140" REF="79">
<HEAD>CHAP. 20. <HI>Of Pride of Eloquence.</HI></HEAD>
<P>ELoquence is an excellent gift where&s;oever it is be&s;towed, and for this many heathens have been famous. The <HI>Athenians</HI> exiled <HI>Thucydides</HI> their Captain General:
<NOTE PLACE="marg"><HI>Pronunciatio &amp; vita Philo&s;ophi debent e&s;&s;e compo&s;itae;</HI> it ought to be like &s;now coming lei&s;urely, not like rain coming down as by buckets. <HI>Plin. nat. hi&s;t. lib.</HI> 7. <HI>cap.</HI> 30.</NOTE> but after he had written his Chroni|cle, they called him home again, wondring at the eloquence of the man. <HI>Socrates</HI> &s;old one Oration that he made for twenty talents of gold. <HI>Pliny</HI> &s;aith, that <HI>Cicero's</HI> elo|quence was the cau&s;e that all the Tribes renounced the law <HI>Agraria,</HI> as touching the divi&s;ion of lands among the Commons, albeit their greate&s;t maintenance con&s;i&s;ted therein; he &s;aith that he was the fir&s;t that was &s;aluted by the name of <HI>Pater pa|triae,</HI> Father of his country; the fir&s;t that de|&s;erved triumph in his long robe, and the Laurel garland for his language, and calleth him the Father of eloquence and of the Latin tongue:
<NOTE PLACE="marg"><HI>Augu&s;to pro&s;luens, &amp; quae principem deceret eloquentia fuit.</HI> Ta|citus.</NOTE> <HI>Suetonius</HI> &s;aith, that in eloquence <HI>Augu&s;tus Cae&s;ar</HI> was mo&s;t excellent and expert; and well might he be &s;o: for even during his wars, he &s;aith, he read, wrote and declamed every day; he would never deliver a &s;peech to his wife or &s;ervants, but it was pre|meditated,
<PB N="141" REF="79">le&s;t it might <HI>ru&s;ticitatem olere,</HI> &s;avour of clowni&s;hne&s;s, or <HI>gravitate carere,</HI> want gravity: and <HI>Cae&s;ar</HI> the Di|ctatour in eloquence,
<NOTE PLACE="marg"><HI>Philo&s;ophi et multo ma|gis Theologi debent ver|ba ponere, non projicere, et imprimis quaerere non quantum, &s;ed quemad|modum dicant. Medicus aegros in tran&s;itu non curat; ergo concionator qui animarum medicus e&s;t, in&s;i&s;tere debet, donec auditores condiderit.</HI> Seneca ad Lucil. E|pi&s;t. 40.</NOTE> either matcht or over-matcht the very be&s;t in his time, &s;aith <HI>Suetonius;</HI> and <HI>Cicero de Oratore</HI> &s;aith, he giveth place unto none. But mo&s;t of the&s;e were pufft up becau&s;e they had the trumpet at their lips. It is better for a man to be dumb then eloquent, if humility be not adjoyned thereunto: no man can be a good Oratour, unle&s;s al&s;o he be truly good: One being askt why he &s;pake &s;o well, and lived &s;o ill: an&s;wered, becau&s;e his words were in his power, but not his actions. When <HI>Cali&s;thenes</HI> had made an eloquent Oration in the prai&s;e of the <HI>Macedonians, Alexander</HI> not plea&s;ed with his per&s;on, taxeth and di&s;graceth his action, &s;aying the goodne&s;s of the cau&s;e made him elo|quent, and any man might have &s;poken as well of &s;uch a &s;ubject; and therefore to try him, bid him to &s;peak <HI>ex tempore</HI> in their di&s;prai&s;e, which when he had likewi&s;e done eloquently, he took him off and &s;aid, Before the goodne&s;s of the cau&s;e, now vain-glory and malice made him eloquent. And <HI>Hierome</HI> was wont to &s;ay of a Philo&s;opher, that he was a vain-glorious crea|ture, and a ba&s;e bond-&s;lave to prai&s;e.
<NOTE PLACE="marg"><HI>Gloriae ani|mal, et po|pularisaurae mancipium.</HI> Hieron.</NOTE> Doubt|le&s;s eloquence in it &s;elf is much to be de&s;ired, e&s;pecially by Mini&s;ters; this made <HI>Paul</HI> ex|hort the <HI>Ephe&s;ians,</HI> as to pray for all Saints, &s;o
<PB N="142" REF="80">for him in particular, that utterance might be given unto him, <HI>Ephe&s;.</HI> 6.19. that he might open his mouth boldly, to make known the my&s;tery of the Go&s;pel. And although &s;ome think that <HI>Paul</HI> was not eloquent (which they would collect from 2 <HI>Cor.</HI> 10.10. it being only,
<NOTE PLACE="marg"><HI>Optimi doctores &s;unt qui docent faciendo, &amp; qui magis admiratione digni &s;unt cum viden|tur quam cum audiun|tur.</HI> Seneca ad Lucil. Epi&s;t. 53.</NOTE> as I &s;uppo&s;e, a &s;light opinion that that proud Church of <HI>Corinth</HI> had of him, as appeareth by the ver&s;es following) yet doubtle&s;s <HI>Paul</HI> was extraordinary eloquent, as appears in that the <HI>Ly&s;trians</HI> took him for <HI>Mercury</HI> the god of elo|quence, becau&s;e he was the chief &s;peaker, <HI>Act.</HI> 14.12. al&s;o it is evident by his divers Orati|ons in the <HI>Acts</HI> of the Apo&s;tles, and by all his Epi&s;tles; yet &s;uch was his humility, and &s;o meanly doth he think of him&s;elf in this re&s;pect, that he earne&s;tly begs their prayers, that he may &s;peak and &s;peak to the purpo&s;e as he ought to &s;peak.
<NOTE PLACE="marg"><HI>Echerus bonus Orator, nunquam tamen dubita|vit, nunquam intermi&s;it, &s;ed &s;emel incipiebat, &amp; &s;emel de&s;inebat.</HI> Seneca.</NOTE> When the Holy gho&s;t was poured out on the Apo|&s;tles on the day of Penteco&s;t, they will not be &s;ilent, when the Spirit hath given them utterance and made them eloquent; where there is a head fraught with learning and know|ledge, and an heart full of devotion, there will be a mouth full of in&s;truction, as <HI>Solomon</HI> tells us,
<NOTE PLACE="marg">Prov. 10.11. Prov. 15.7.</NOTE> <HI>The mouth of a righteous man is a well of life: and the lips of the wi&s;e di&s;per&s;e know|ledge,</HI> being like <HI>Maries</HI> pound of Spikenard to per&s;ume the whole hou&s;e, <HI>John</HI> 12.3. or
<PB N="143" REF="80">like a candle in a work-mans &s;hop,
<NOTE PLACE="marg"><HI>Au&s;tin</HI> confe&s;&s;eth this to God of his Father, that he troubled not him&s;elf how he pro&s;|pered in Gods &s;ervice, only his care was that he might be eloquent, and learned to &s;peak well. Luke 4.20, 22.</NOTE> to give light to all that are in it. Our Saviour and <HI>John</HI> Bapti&s;t were very eloquent and powerful Preach|ers. <HI>Herod</HI> was much affected with <HI>Johns</HI> preaching, <HI>Marke</HI> 6.20. and the men of <HI>Nazareth</HI> were much ta|ken with the preaching of Chri&s;t; their eyes were all &s;a&s;tened on him, and wondered at the gracious words that came out of his mouth: he taught them as one that had gravity and authority in his &s;peech:
<NOTE PLACE="marg">Mat. 7.29.</NOTE> &s;o powerful were his words, that when the Phari|&s;ees and chief Prie&s;ts &s;ent their officers to take Chri&s;t, they were taken by his words;
<NOTE PLACE="marg">Joh. 7.45, 46.</NOTE> and be|ing returned, they &s;aid unto them, Why have ye not brought him? The officers an&s;wered, Never man &s;pake like this man. Many by na|ture and Art have <HI>Gratiam verborum</HI> Grace of words, but want <HI>verba gratiae</HI> words of Grace or gracious words; now Chri&s;t had both, and Grace was poured into his lips:
<NOTE PLACE="marg">P&s;al. 45.2.</NOTE> they have <HI>Gratiam verborum</HI> that are eloquent, and many times by pride abu&s;e it to reproach others, or &s;et off them&s;elves; but they have <HI>verba Gratiae,</HI> that &s;peak a word in &s;ea&s;on to the wearied &s;oul,
<NOTE PLACE="marg">Ephe&s;. 4.29. Whither our elo|quence be natural or acquired, we &s;hould u&s;e it without affectation and o&s;tentation, and not pride our &s;elves in wit, words or phra&s;es, <HI>Reyner.</HI></NOTE> and good words to the u&s;e of edifying, that it may mini&s;ter grace to the hearer. <HI>Herod</HI> had an eloquent tongue, but was pufft up with it, and the peoples admiration of him for it;
<PB N="144" REF="81">whereas he had a thou&s;and mi&s;carriages in his life that troubled him not: But <HI>Herod</HI> by all his eloquence could not per&s;wade the &s;illy worms, who (as the Scripture &s;aith) immedi|ately devoured him, becau&s;e he gave not God the glory, <HI>Act.</HI> 12.23.</P>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<HEAD>CHAP. 21. <HI>Of Pride of Learning and Knowledge.</HI></HEAD>
<P>GReat was the flaw natural rea&s;on met with in <HI>Adams</HI> fall; that that breach might in &s;ome mea&s;ure be made up, God did not only lighten that <HI>Luminare magnum,</HI> his holy Scripture, but lightned al&s;o <HI>luminare mi|nus,</HI> a le&s;s light, the light of rea&s;on; by the help of arts and &s;ciences he enlarged mans capacity even to the apprehen&s;ion of his &s;upernatural properties. Whither humane &s;ciences began before the flood, or &s;ince; whither they were derived from <HI>Abraham</HI> to the <HI>Chaldeans,</HI> or from <HI>Jo&s;eph</HI> to the <HI>Egyptians;</HI> and whither <HI>Cadmus</HI> brought learning to the Greeks, and <HI>Carmenta</HI> to the Latines, or whither it came in by the <HI>Phaenicians</HI> or <HI>A&s;&s;yrians,</HI> in general, I have now nothing to do to enquire; but this that I &s;hall &s;ay, is, that where&s;oever or in whom&s;oever they are, they be of God. This I note to &s;top tho&s;e mouths that &s;pend their invectives again&s;t humane learning: humane learning is with them like <HI>Sauls</HI> armour; tis
<PB N="145" REF="81">too cumber&s;ome, too unweildy to bear.</P>
<P><HI>Object.</HI> But the Scripture &s;aith, God will de&s;troy the wi&s;dome of the wi&s;e, and bring to nought the under&s;tanding of the prudent, 1 <HI>Cor.</HI> 1.19. and <HI>Paul</HI> bids the <HI>Colo&s;&s;ians</HI> be|ware, le&s;t any man &s;poile them through Philo|&s;ophy and vain deceit, <HI>Colo&s;.</HI> 2.8.</P>
<P><HI>An&s;w.</HI> 1. When he &s;aith, he will de&s;troy the wi&s;dom of the wi&s;e, it is not <HI>&s;uam</HI> his own, <HI>nempe divinam illam quam ip&s;is dedit,</HI> viz. that divine wi&s;dom that he hath given them, but <HI>fucatam illam,</HI>
<NOTE PLACE="marg"><HI>Summa cura provideto, ne cum accepta &s;cientia tenchras ignorantiae pe|tit, lumen humilitatis tollat; &amp; &s;ic vera &s;api|entia e&s;&s;e nequit, quae licet elocutionis fulgore luceat, cor tamen lo|quentis ob&s;curat.</HI> Greg. moral.</NOTE> <HI>quam &s;ibi arrogarunt,</HI> that adulterate wi&s;dom which they have arrogated to them|&s;elves, and &s;o grow proud there|with; Tho&s;e &s;entences which <HI>Paul</HI> quoteth out of the Greek Poets in the <HI>Acts</HI> and el&s;ewhere, are (as <HI>Au&s;tin</HI> &s;peaketh) thereby deliver|ed <HI>ab inju&s;t is po&s;&s;e&s;&s;oribus,</HI> as it were redeemed out of the hands of unju&s;t u&s;urpers: then indeed was the Mathematical and Chal|daick learning truly owned, when it was &s;citu|ate in <HI>Mo&s;es</HI> and <HI>Daniel:</HI> then was the Ora|torial and Greek learning rightly placed, when it was in the tenure of <HI>Paul</HI> and <HI>Apollos:</HI> all humane &s;ciences, holy &s;entences and aphori&s;ms are then in their due and un-u&s;urped po&s;&s;e&s;&s;i|on, when they fall into the hands of the Saints generally, and &s;pecially, when they re&s;ide in Gods Mini&s;ters, who&s;e lips mu&s;t pre&s;erve knowledge.</P>
<P N="2">2. When the Apo&s;tle &s;peaks again&s;t Philo&s;o|phy,
<PB N="146" REF="82">you are to know that he neither con|demneth the whole body of Philo&s;ophy in general, nor any part thereof in particular be|ing rightly u&s;ed; t'is only that empty nominal and equivocal Philo&s;ophy that goes about to &s;educe with enticing words, that <HI>Paul</HI> con|demneth;
<NOTE PLACE="marg"><HI>Davenant in</HI> Colo&s;. 2.</NOTE> he only inveigheth again&s;t the a|bu&s;es thereof, by men that are pufft up with fle&s;hly wi&s;dom: he rejects it not &s;imply, but only in &s;ome re&s;pects, when it containeth not it &s;elf within its own bounds, and keeps not within its compa&s;s; but intrencheth and in|trudeth upon Divinity, to the di&s;honour of God, and di&s;advantage of the truth, and thus it becometh vain deceit, which is added <HI>inter|pretative,</HI>
<NOTE PLACE="marg"><HI>Calvin in</HI> Colo&s;. 2.8.</NOTE> by way of interpretation, as <HI>Calvin</HI> ob&s;erveth upon the place: that old &s;erpent the Devil is not more &s;ubtile in his turnings and windings,
<NOTE PLACE="marg"><HI>L'Apo&s;tolo non con|danna la filo&s;ofia &s;emplice|mente u&s;ando, egli &agrave; le volte i principii communi con la vera filo&s;ofia main quanto ch' ella non &s;i contienne &s;uoi termini ne indrizza|ta &agrave; la gloria dei.</HI> Ital. Annot. in loc.</NOTE> whereby he compa&s;&s;eth the earth, then were the hereticks of former times, turn|ing and winding in their Philo&s;ophical &s;ubtil|ties; the practice of the Fathers in tho&s;e times, was out of &s;olid and &s;ub&s;tantial Philo&s;ophy to convince them, and &s;o to do by them as <HI>David</HI> by <HI>Goliath,</HI> to wound them with their own weapon.</P>
<P>It were ea&s;ie to &s;hew divers Paradoxes in Philo&s;ophy, which cannot &s;tand in divinity, wherein mans pride &s;ets him to di&s;pute again&s;t the wi&s;dom of God; As</P>
<PB N="147" REF="82">
<P N="1">1. The eternity of the world: Philo&s;o|phers &s;ay, the world is from eternity, becau&s;e they &s;ay, <HI>Ex nihilo nihil fit:</HI> Out of nothing, nothing is made; and Divinity teacheth us; that God made all things out of nothing:
<NOTE PLACE="marg"><HI>Quod qui|dem verum e&s;t phy&s;ice, &amp; juxta naturae re|gulas, &s;ed non Meta|phy&s;ice, &s;i ad primam cau&s;am &amp; cau&s;am cau&s;arum,</HI> &s;c. <HI>deum re&s;picias, qui mundum hunc vi&s;ibilem ex nihilo creavit, &amp; creare pote&s;t quicquid vult.</HI></NOTE> that <HI>Maxime</HI> in Philo&s;ophy is true Phy&s;ically, and according to the rules of nature, but not Meta|phy&s;ically, if we look to the fir&s;t cau&s;e, to God the cau&s;e of cau&s;es, who made this vi&s;ible world out of nothing, and can create what&s;oever he will.</P>
<P N="2">2. The &s;econd is, that there &s;hall be no re|&s;urrection,
<NOTE PLACE="marg">A privatio|ne ad habi|tum nullus e&s;tregre&s;&s;us.</NOTE> becau&s;e its an <HI>axiome</HI> in Philo&s;o|phy, that from the privation to the habit, there is no regre&s;s; a natural body reduced to its fir&s;t matter, whereof it was made cannot po&s;&s;ibly take up the &s;ame again, and live after death: the <HI>Athenians</HI> therefore mock at <HI>Paul,</HI> when he teacheth at <HI>Athens</HI> the doctrine of the re&s;urrection, a doctrine cro&s;s to Philo|fophical principles: which al&s;o is true natu|rally and phy&s;ically, but fal&s;e if you take it in a Metaphy&s;ical and &s;upernatural &s;en&s;e, referring it to God.</P>
<P N="3">3. Divers di&s;pute al&s;o Philo&s;ophically a|gain&s;t ju&s;tification by faith only, or by Chri&s;t alone, as the imputation of his righteou&s;ne&s;s to us, <HI>Rom.</HI> 5.19. 2 <HI>Cor.</HI> 5.21. <HI>P&s;al.</HI> 32.1. Here again they wrangle and proudly cavil,
<PB N="148" REF="83">&s;aying, How can one be ju&s;t or righteous by anothers righteou&s;ne&s;s, any more then be wi&s;e by another mans wi&s;dom, or learned by ano|ther mans learning? I an&s;wer, that the&s;e things be not of the &s;ame &s;ort or kind; for the former be al&s;o inherent in their &s;ubjects, as they can|not be &s;eparated from them, or imparted to any other; But the other may and are, <HI>virtu|te unionis Chri&s;ti &amp; Chri&s;tianorum,</HI> by vertue of the union of Chri&s;t and Chri&s;tians.</P>
<P>And a man may be fed with another mans meat, if it be given him, and he eat of it; or warm in another mans garments, if he wear them, or mo&s;t properly pay his debts with ano|ther mans money, if it be either given him or lent him.</P>
<P>Divers other devices there are in Philo&s;o|phy, or more truly, divers conceits and odd opinions of Philo&s;ophers, which cannot &s;tand with the truth of Divinity.</P>
<P N="1">1. As all their &s;orts and kinds of Magick, and judicial A&s;trology.</P>
<P N="2">2. That the &s;oul is not an immortal &s;ub|&s;tance.</P>
<P N="3">3. That all things come to pa&s;s and are car|ried either by chance and fortune, and at all adventures, and meer contingences, as the <HI>Epicuraeans:</HI> or el&s;e by fatal de&s;tiny, and a concatenation of &s;econd cau&s;es, as the <HI>Stoicks:</HI> Item all their fond and fooli&s;h fal&s;e opinions <HI>de &s;ummo bono,</HI> concerning true happine&s;s: Some of the learned have reckoned up above two hundred and eighty opinions concerning this
<PB N="149" REF="83">point: Thus when any thing taken out of the writings of any men, though never &s;o antient or learned, or what &s;hew of wit or wi&s;dom &s;oever it make, if it be contrary to the Scri|ptures, and the written Word of God, its no better then vain deceit, and therefore we mu&s;t beware of it, avoid it, le&s;t we be &s;poiled by it: In a word, we mu&s;t not fet principles in divi|nity or the articles of our faith,
<NOTE PLACE="marg"><HI>Aquinas</HI> hath a good and mode&s;t rule, <HI>Rati|oni naturali verae nun|quam con|trariatur Theologia, &s;ed eam excedi &s;aep&egrave;, &amp; &s;ic videtur repugnare; non enim vera ratio dicit, illa &s;uperiora fieri non po&s;&s;e ab&s;olute, &s;ed non po&s;&s;e fieri virtute aliqua finita, quod etiam theologia fatetur.</HI> In his <HI>&amp; hujus|modi Philo&s;ophia Theologiae &s;e &s;ubmittat, ut Hagar Sarae; Patiatur &s;e ad|moneri &amp; corrigi. Sin nimus pareat, ejice ancillam</HI> Aquin. Clem. Alexan. Struther.</NOTE> out of the writings of Philo&s;ophers, nor &s;et up our re&s;t to believe no more then we can &s;ee rea&s;on for; for there be divers things in the Scriptures, beyond the cour&s;e of nature, and above the reach of humane rea&s;on, <HI>Rom.</HI> 1.22. 1 <HI>Cor.</HI> 2.14.</P>
<P>All knowledge if it be not &s;anctified, is apt to puff a man up with pride,
<NOTE PLACE="marg">1 Cor. 8.1.</NOTE> as the Apo&s;tle &s;peaks of it. One ob&s;erveth that a great wit without learning,
<NOTE PLACE="marg">Knowledge when it is u&s;ed to o&s;tentation, it is no better then a drunken knowledge; therefore he that is pufft up with it, had need be let blood, <HI>in vena &s;apientiae.</HI></NOTE> is a good knife without a whet-&s;tone; and learning without &s;olid judgement, is as the edge of gla&s;s, it is &s;harp, but in brittle mettle; and to this I may add, that wit and learning without humility are a body without a &s;oul, and but a &s;harp &s;word in the hand of a mad
<PB N="150" REF="84">man; rea&s;on doth not &s;o far exalt a man a|bove a bea&s;t, or learning the knowing man above the ignorant, as humility doth the godly man above them both; but where all the&s;e three meet together they make a compleat man, and Chri&s;tian. This kind of pride that I am now &s;peaking of, is di&s;covered in po|pular preachers, who&s;e end &s;hould be to win &s;ouls to Chri&s;t, but they de&s;ire to get into a croud and there preach only for o&s;tentation, and to get applau&s;e, pretending before their Sermons earne&s;tly to beg the Spirits a&s;&s;i&s;tance,
<NOTE PLACE="marg"><HI>Hi quaerunt potius fa&s;tu~ hominum, quam pa&s;tu~ ovium.</HI> Bernard.</NOTE> and yet tru&s;t more to their own wit, memory, and eloquence in the venting of their quaint phra&s;es and neat compo&s;itions, in the framing whereof they never &s;ought for the direction and a&s;&s;i&s;tance of God.</P>
</DIV2>
<DIV2 N="22" TYPE="chapter">
<PB N="151" REF="84">
<HEAD>CHAP. 22. <HI>Of Pride of inward &s;trength.</HI></HEAD>
<P>WHen Chri&s;t tells <HI>Peter,</HI> that all of them &s;hould be offended becau&s;e of him, <HI>Matth.</HI> 26.31. <HI>Peter</HI> being over-con|fident of his own &s;trength, an&s;wered him,
<NOTE PLACE="marg">Luk. 22.33</NOTE> though <HI>all men &s;hall be offended becau&s;e of thee, yet will I never be offended,</HI> ver. 33. and <HI>Luke</HI> tells us, that he &s;aid, <HI>Lord, I am ready to go with thee, both into pri&s;on, and to death.</HI> Chri&s;t had not only &s;aid, that <HI>All</HI> that very night &s;hould be offended becau&s;e of him, but he produceth a Text out of the Old Te&s;tament for proof of it, &s;aying, <HI>for it is written, I will &s;mite the &s;hepheard, and the &s;heep of the flock &s;hall be &s;cat|tered abroad,</HI> Zech. 13.7. Here was a plain prediction out of a Prophet expounded by the Lord of the Prophets; yet <HI>Peter</HI> one of the great Prophets children and &s;cholars will not admit it, but oppo&s;eth it, and not once nor coldly, faintly, and fearfully, but twice, and that boldly and confidently, yea impudently,
<NOTE PLACE="marg"><GAP DESC="illegible" RESP="MURP" EXTENT="1 span"></NOTE> <HI>Mark.</HI> 14.29, 31. Now that this was a great fault in <HI>Petr, Chry&s;o&s;tome</HI> a&s;&s;ureth us, &s;aying, that it was a note of great pride to gainsay &s;uch a Ma&s;ter; and our &s;elves cannot but con|fe&s;s as much: <HI>Tully</HI> tells us, that <HI>Pythagoras</HI> his &s;cholars would <HI>jurare in verba Magi<GAP DESC="illegible" RESP="MURP" EXTENT="4 letters">,</HI> &s;wear wha&s;oever their Ma&s;ter had &s;aid,
<PB N="152" REF="85">for <GAP LANG="grc" DESC="foreign" RESP="OXF"> went far with them,
<NOTE PLACE="marg">Cicero. <HI>lib.</HI> 1. <HI>de nat. deor.</HI></NOTE> yea even <HI>pro oraculo &amp; &s;olidi&s;&s;imo argumento:</HI> and <HI>Plato</HI> &s;aith, it was a received po&s;ition in his time, that their worthies, whom they thought de&s;cended of the gods,
<NOTE PLACE="marg"><HI>Filiis deorum ab&s;que ulla demon&s;tratione cre|dendum.</HI> Plato. <HI>Humana omnia dicta argumentis &amp; te&s;tibus indigent; at &s;ermo Dei ip&s;e &s;ibi te&s;tis &s;ufficiens e&s;t: nam nece&s;&s;e e&s;t ut quicquid incorrupta ve|ritas loquatur, incorrup|tum veritatis te&s;timoni|um &s;it.</HI> Salvian.</NOTE> mu&s;t be put to prove nothing, but their word went for a &s;ufficient warrant: it was &s;urely then a great fault in <HI>Peter</HI> not to believe his Ma&s;ter, who was the eternal truth, yea even the eternal Son of the eternal God. Now <HI>Peters</HI> pride and arrogancy, and over-weening conceit he had of him&s;elf, cau&s;ed him to think him|&s;elf Chri&s;ts Colledge-Phaenix, and prefer him&s;elf before all his fellows; Though all men &s;hould be offended becau&s;e of thee, yet will not I; yea I will die with thee, rather then deny thee. What difference, I pray, for the pre&s;ent, while this proud fit holds him, between him and the Phari&s;ee? <HI>Luke</HI> 18.9, 10. who makes a &s;trange prayer, beginning not with begging, but boa&s;ting, <HI>God, I thank thee, I am not as other men are, extortioners, unju&s;t, adul|terers, or as this Publican:</HI> and wherein was <HI>Peter</HI> behind? for he makes ever as fair a flouri&s;h; for &s;aith he, though all for&s;ake thee, I will &s;till follow thee; though all nen flinch from thee, though all men deny thee, I will ra|ther die with thee: Here were big words, but they proved but wind, as the event declared; for his vain confidence proved but pain cowar|dice, and he that promi&s;ed mo&s;t performed
<PB N="153" REF="85">lea&s;t: for the re&s;t that &s;aid little or nothing (at lea&s;t not till they were provoked by his example) did not act recorded contrary to their promi&s;e, but he denies his Ma&s;ter, &s;waggers and &s;wears that he knew him not: therefore it is great pre&s;umption to arrogate or attribute, or a&s;&s;ume too much to our &s;elves, or rely too much upon our own &s;trength; for if we be left never &s;o little while to &s;tand upon our own feet, we &s;lip and &s;lide and fall pre&s;ently: men of this humour be like a company of drunken &s;ouldiers, who &s;eem very valorous, while the wine hath overcome their wits, but when they have &s;lept out their &s;urfeit, and be come to them&s;elves, do oft betake them to flight, and think one pair of heels worth two pair of hands: The Scripture tells us, that the way of man is not in him&s;elf: and Chri&s;t tells us,
<NOTE PLACE="marg"><HI>Heu nihil invitis fat quenquam fidere divis.</HI> Virg. AEneid. <HI>Opem mihi feras Domi|ne ne &s;can|dalizer.</HI> Chry&s;o&s;t.</NOTE> that without him we can do nothing, <HI>Joh.</HI> 15.5. We mu&s;t not therefore promi&s;e any thing of our &s;elves, but rather pray that God would direct us in our promi&s;es, and enable us to per|form them: It was <HI>Peters</HI> fault that he did not; he &s;hould rather have prayed as <HI>Chry|&s;o&s;tome</HI> &s;aith, <HI>Lord, enable me that I may not be offended,</HI> then ra&s;hly have promi&s;ed I will not be offended. We are here a&s;&s;aulted with many temptations, &s;ometimes at the right hand by pro&s;perity, &s;ometimes at the left hand by ad|ver&s;ity, &s;ometimes privately, &s;ometimes pub|lickly, &s;ometime in one &s;ort, &s;ometime in another; therefore we have need of &s;trength beyond our own, and to be &s;trengthned &s;ome|times
<PB N="154" REF="86">in our under&s;tandings and judgements, that we may di&s;cern and di&s;tingui&s;h between good and evil, truth and fal&s;hood; &s;ome|times in our wills, that we may make a right choice, according to our under&s;tanding and knowledge; and &s;ometimes in our affections, to teach us to love, hate, fear, <HI>&amp;c.</HI> what and how we ought, both for the matter, manner and mea&s;ure: Gods children in Scripture are compared to good and fruitful trees; now to keep the compari&s;on; what is it for a tree to be of a good kind, fruitful and planted in a fertile &s;oil, unle&s;s it be hardy and able to en|dure and bear out Summers heat, that it &s;pill it not, and winters fro&s;t and cold that it chill and kill it not? in like manner, unle&s;s we be &s;trengthned, &s;upported and &s;u&s;tained from above, we &s;hall never be able to hold out, and bear about the many troubles and trials that will befal us; for as our natural life is &s;trength|ned and pre&s;erved by food and &s;uch nece&s;&s;aries as be needful for our bodies; &s;o our &s;piritual life mu&s;t be maintained by the graces of Gods Spirit, as needful and nece&s;&s;ary to our &s;ouls. Briefly, we need &s;trengthning that we may be able rightly to u&s;e our &s;piritual armour, both defen&s;ive and offen&s;ive,
<NOTE PLACE="marg">Paulus Jovius.</NOTE> as its be&s;t for us, and appointed to us: el&s;e, as <HI>Scanderbeg</HI> told one that beg'd his &s;word, it would do him but little good, or &s;tand him in &s;mall &s;tead, becau&s;e he had not his arm too: &s;o we can make but poor u&s;e of Gods armour, unle&s;s we be &s;trengthned by his arm,
<NOTE PLACE="marg">Col. 1.11.</NOTE> with all might, accord|ing to his glorious power.</P>
</DIV2>
<DIV2 N="23" TYPE="chapter">
<PB N="155" REF="86">
<HEAD>CHAP. 23. <HI>Of Pride of Grace and of Humility it &s;elf.</HI></HEAD>
<P>Pride of Grace is when Chri&s;tians &s;well and grow big with conceit of their own per|fection, and in compari&s;on of their grace, zeal, knowledge, con&s;cience and obedience, do not &s;tick both to &s;light and condemn their bre|thren: others are carnal, they &s;piritual; others are weak, they &s;trong; others ignorant, they &s;ee the truth; others are luke-warm, them&s;elves zealous profe&s;&s;ors: nay &s;ome there are that are proud of humility it &s;elf, and proud that they are not proud. Pride begets di&s;ea&s;es out of pretious remedies, &s;aith <HI>Chry&s;olgous.</HI> Mr. <HI>Foxe</HI> &s;aid, As I get good by my &s;ins, by being made thereby to take the more heed to my waies, &s;o I get hurt by my graces,
<NOTE PLACE="marg"><HI>Ex remediis generat morbos &s;uperbia.</HI> Chry|&s;olog. Serm. 7.</NOTE> by being proud of them. <HI>Bernard</HI> tells us of one who bewailing his own condition, &s;aid, He &s;aw thirty vertues in another, whereof he had not one in him&s;elf; and peradventure &s;aith <HI>Bernard,</HI> of all his thirty, he had not one like this mans humility. A man truly humble indeed attributeth and arrogateth nothing to him&s;elf, but a&s;cribes all to God,
<NOTE PLACE="marg">Humilitas dum prodi|tur, perdi|tur.</NOTE> nor will he willingly lo&s;e this jewel of humility by pro|claiming he hath found it; for it is the great|e&s;t
<PB N="156" REF="87">pride that may be, to be proud of not be|ing proud. Every one &s;hould &s;ee that his heart be not pufft up with &s;piritual graces; for what ha&s;t thou that thou ha&s;t not received? &s;aith the Apo&s;tle.
<NOTE PLACE="marg">1 Cor. 4.7.</NOTE> Thou ha&s;t not the&s;e graces, becau&s;e by nature thou art better then others, for thou art a childe of wrath as well as others. <HI>Hierome</HI> &s;aith of the Lady <HI>Paula,</HI> She was lea&s;t that &s;he might be greate&s;t; by how much more &s;he humbled her &s;elf, by &s;o much the more by Chri&s;t &s;he was exalted;
<NOTE PLACE="marg">Ephe&s;. 2.3. <HI>Minima fuit ut e&s;&s;et maxima; quant&ograve; ma|gis &s;e de|jociebat, tant&ograve; magis &agrave; Chri&s;to &s;ublevabatur; latebat &amp; non latebat.</HI> Hieron. <HI>Caetera vitia in peccatis, &s;uperbia bonis maxim&egrave; timenda.</HI> Augu&s;t. ad Dio&s;cor. Epi&s;t. 56.</NOTE> &s;he lay hid, and yet &s;he lay not hid: other vices in &s;ins, but pride is mo&s;t to be feared in Gods good gifts and graces.</P>
</DIV2>
<DIV2 N="24" TYPE="chapter">
<PB N="157" REF="87">
<HEAD>CHAP. 24. <HI>Of the Odiou&s;ne&s;s of Pride.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>SECT. 1.</HEAD>
<P><HI>PLato</HI> once &s;aid of moral vertue, that in it &s;elf it is &s;o beautiful, that could a man &s;ee it in its proper colours, it would even ravi&s;h the eyes of the beholders, and make them fall in love with it: &s;o I may &s;ay of &s;in (and e&s;pe|cially of this &s;in of Pride) that it is &s;o ugly, that the vile&s;t &s;inner in the world dur&s;t not commit it, did he behold the deformity and ugly vi&s;age thereof; Pride is a &s;in very odious both to God and man.</P>
<P N="1">1. It is very loath&s;ome in the eyes of God; it is one of tho&s;e &s;ins that <HI>Solomon</HI> &s;ets down to be an abomination to him:
<NOTE PLACE="marg">Prov. 6.16, 17. Prov. 16.5.</NOTE> <HI>Every one that is proud in heart is an abomination to the Lord;</HI> and if the per&s;on be abominable, then all the &s;ervices be abominable: God doth not vouch|&s;afe &s;o much as a favourable look towards proud per&s;ons: <HI>though the Lord be high,
<NOTE PLACE="marg">P&s;. 138.6.</NOTE> yet he hath re&s;pect to the lowly, but the proud he know|eth a far off:</HI> he looks upon them with con|tempt, they &s;tand at a great di&s;tance from God, and God from them;
<NOTE PLACE="marg">Prov. 3.34.</NOTE> <HI>&s;urely he &s;corneth the &s;corners.</HI> When&s;oever God &s;eeth a proud man, he &s;aith, Behold mine enemy!
<NOTE PLACE="marg">I&s;a. 66.2.</NOTE> <HI>To this man will I look &s;aith God, that is poor, and of a
<PB N="158" REF="88">contrite &s;pirit,</HI> &amp;c. <HI>i. e.</HI> to the man that is poor in &s;pirit. <HI>God cannot look above him, for there is no &s;uperiour to him, nor look round about him, becau&s;e there is none that is equal to him,</HI> (Father Son and Holy Gho&s;t are but one God) <HI>but he looks downwards; and the lower and more humble any man is, the more the Lord regards him,</HI>
<NOTE PLACE="marg">Morlorat. <HI>in Luc.</HI> 1.</NOTE> &s;aith <HI>Marlorat. deus humiles mi&s;ericordiae &s;uae oratores amat, fa&s;tidio&s;os ju&s;titiae prae&s;umpto|res odit.</HI> God loveth the humble that &s;ue to him for his mercy, but hateth the proud pre&s;umer on his righteou&s;ne&s;s,
<NOTE PLACE="marg">Luther <HI>in P&s;alm.</HI> 5.</NOTE> as <HI>Luther</HI> &s;aith.</P>
<P N="2">2, As it is odious to God, &s;o al&s;o among men; there are none more hated and envied then proud per&s;ons,
<NOTE PLACE="marg"><HI>Chry&s;o&s;t. Orat.</HI> 65. <HI>Omnis fer&egrave; vitio&s;us diligit &s;ibi &s;imilem. Solus &s;uperbus elatu~ odit.</HI> Innocen|tius. 2 <HI>Reg.</HI> 14.8, 9, 10.</NOTE> as <HI>Chry&s;o&s;tome</HI> &s;peaks; men are apt to pitty the drunkards, and to envy the proud; and as one well ob&s;erveth, 'tis a peculiar cur&s;e of God upon this &s;in of Pride; whereas one drunkard loveth ano|ther, and one &s;wearer loveth another, <HI>&amp;c.</HI> yet one proud man hateth another; they that would have all the honour and preheminence them&s;elves, do &s;well with pride again&s;t the pride of others. Read the &s;tory of <HI>Amazias</HI> King of <HI>Judah</HI> to this purpo&s;e, who having &s;lain the <HI>Edomites</HI> with a great &s;laughter,
<NOTE PLACE="marg"><HI>Superbia ab omnibus contemni|tur, quia &s;uperbus omnis e&s;t inju&s;tus, plus &s;ibitribuens quam &s;ibi debetur, &amp; per con&s;equens, aliis etiam derogat quod aliis debebatur.</HI> Keckerm. Sy&s;tem. Ethic. lib. 2.</NOTE> &s;ent to <HI>Jehoa&s;h</HI> King of <HI>I&s;rael,</HI> &s;aying, Come let us look one another in the face, <HI>i. e.</HI> let us fight with each other; as we &s;ay, when two Armies
<PB N="159" REF="88">meet to fight, they face one another: but the King of <HI>I&s;rael</HI> writes back to him in Parables deriding of his pride, with as great a pride: &s;aying, <HI>The Thi&s;tle that was in</HI> Lebanon <HI>&s;ent to the Cedar that was in</HI> Lebanon, <HI>&s;aying, Give thy daughter to my &s;on to wife; and there pa&s;&s;ed by a wild bea&s;t that was in</HI> Lebanon, <HI>and trod down the Thi&s;tle:</HI> Thou ha&s;t &s;mitten <HI>Edom,</HI> and thy heart hath lifted thee up; glory of this, and tarry at home; for why &s;hould&s;t thou medle to thy hurt, that thou &s;hould&s;t fall, even thou and <HI>Judah</HI> with thee? Thus he wrote that <HI>Amaziah</HI> might under&s;tand his pride: The King of <HI>I&s;rael</HI> took it in as much &s;corn to be challenged by the King of <HI>Judah,</HI> as the Cedar might think it an indignity to match his daughter with the Thi&s;tle: when <HI>Diogenes</HI> &s;aw <HI>Plato</HI> delight in meat and curious beds, he got up upon them with his dirty feet, and &s;aid <HI>Calco Platonis fa&s;tum,</HI> I tread upon <HI>Plato's</HI> pride; but <HI>Plato</HI> replied, <HI>&s;ed majori fa&s;tu,</HI> but with a greater pride: and <HI>Plato</HI> ob&s;erving <HI>Diogenes</HI> walking with a thred-bare cloak full of holes, he &s;aid, he could &s;ee his pride through the holes of his cloak.</P>
<P N="2">2. It is a &s;in that God re&s;i&s;teth. God re|&s;i&s;teth the proud, <HI>Jam.</HI> 4.6. he &s;ets him&s;elf in battel aray again&s;t the proud; it is not &s;aid in the whole Bible, that God re&s;i&s;teth any &s;inner but the proud. God may be &s;aid to re&s;i&s;t the proud</P>
<P N="1">1. By &s;cattering their devices and con|founding their coun&s;els: thus he is &s;aid to
<PB N="160" REF="89"><HI>&s;catter the proud in the imaginations of their heart:</HI>
<NOTE PLACE="marg">Luke 1. Thus God da&s;ht the devices of <HI>Achitophel</HI> again&s;t <HI>David,</HI> and <HI>Haman</HI> a|gain&s;t the Jews.</NOTE> how did the Lord da&s;h the devices of <HI>Nimrod,</HI> and tho&s;e proud Babel-builders upon the face of the earth, that in the pride of their heart would have built a tower, who&s;e top &s;hould reach to heaven, thereby to get them a name! <HI>Gene&s;.</HI> 11. Thus the Lord &s;cattered the devices of the proud <HI>Egyptians,</HI> when they boa&s;ted in their great power and glory, and vaunted when they pur&s;ued <HI>I&s;rael, I will o|vertake them, I will divide the spoil, my lu&s;t &s;hall be &s;atisfied upon them:</HI>
<NOTE PLACE="marg">Ex. 18.11.</NOTE> But &s;aith <HI>Jethro</HI> to <HI>Mo&s;es, In the thing wherein they dealt proudly, the Lord was above them.</HI></P>
<P N="2">2. By taking from them the things whereof they are proud; when the heart of man is too much &s;et upon a childe, or any other thing, u&s;ually the Lord taketh it from us: when the daughters of <HI>Zion</HI> were proud of their beauty and bravery,
<NOTE PLACE="marg">I&s;a. 3.16, 17, 18.</NOTE> the Lord threatens to &s;mite the Crown of their head with a &s;cab, and di&s;cover their &s;ecret parts, and take away their bravery. And becau&s;e idolatrous <HI>I&s;rael</HI> did not know (&s;aith the Lord) <HI>that I gave her corn and wine and oyl, and multiplyed her &s;ilver 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 &s;ea&s;on thereof,</HI> &amp;c. <HI>Ho&s;.</HI> 2.8, 9.</P>
<P N="3">3. <NOTE PLACE="marg">Romanoru~ e&s;t, Parcere &s;ubjectis, et debellare &s;uperbos.</NOTE> By puni&s;hing them with &s;ore judge|ments. A wi&s;e heathen being demanded what God was doing in heaven, an&s;wered, that he did nothing but throw down the proud, and
<PB N="161" REF="89">&s;et up the humble. Herein the Lord declar|eth his Soveraignty: God puts <HI>Job</HI> to that which was Gods peculiar work; <HI>Deck thy &s;elf now with Maje&s;ty and excellency, and aray thy &s;elf with glory and beauty,
<NOTE PLACE="marg">Job 40.10, 11, 12.</NOTE> ca&s;t abroad the rage of thy wrath, and behold every one that is proud and aba&s;e him, look on every one that is proud and bring him low;</HI> it is Gods peculiar work to bind all the &s;ons of pride. <HI>The day of the Lord of Ho&s;ts &s;hall be on every one that is proud and lofty,
<NOTE PLACE="marg">I&s;a. 2.12.</NOTE> and upon every one that is lifted up and he &s;hall be brought low. Behold the day cometh that &s;hall burn as an oven,
<NOTE PLACE="marg">Malac. 4.1.</NOTE> and all the proud and all that do wickedly &s;hall be &s;tubble,</HI> and the day that cometh &s;hall burn them up, &s;aith the Lord of ho&s;ts, that it &s;hall leave them neither root nor branch. This &s;in was that which threw the Angels out of heaven, a&s;piring,
<NOTE PLACE="marg"><HI>&V;ltor &s;uperbos &s;equi|tur &agrave; tergo deus.</HI> Pride was &s;o ponderous in the Angels, that hea|ven could not hold it. <HI>Midleton.</HI></NOTE> as &s;ome think, to be equal unto God. This &s;in was that which ejected our fir&s;t Parents out of Paradi&s;e; therefore the Lord &s;hut up their way to the tree of life with flaming Cherubims. When <HI>Pharaoh</HI> &s;wells again&s;t the Lord, Who is the Lord, <HI>&amp;c.</HI> the Lord &s;taineth the pride of his glory. When <HI>Nebuchadnezzar</HI> proudly &s;peaks, walking in his &s;tately Palace of <HI>Babel,
<NOTE PLACE="marg">Dan. 4.30.</NOTE> Is not this great</HI> Babel <HI>that I have built by the might of my power, and for the honour of my Maje&s;ty?</HI> the &s;ame hour was he driven out from men to eat gra&s;s with the oxen: and when his under|&s;tanding and Kingdom are re&s;tored to him a|gain,
<PB N="162" REF="90">he acknowledgeth that Gods works are truth, and his waies judgement, <HI>and tho&s;e that walk in pride he is able to aba&s;e,</HI> Dan. 4.35. Pride was one of the &s;ins of <HI>Sodom,</HI>
<NOTE PLACE="marg">Ezek. 16.49. <GAP LANG="grc" DESC="foreign" RESP="OXF">. Herodot.</NOTE> which pro|cured its great overthrow: when <HI>Sennacherib</HI> lifted up him&s;elf again&s;t the God of heaven, he &s;ent an Angel that &s;lew in one night of his army 185000. and he him&s;elf was &s;lain by his own &s;ons: and <HI>Herodotus</HI> &s;aith, that this was left upon his Tomb, Who&s;oever thou art that &s;ee&s;t me,
<NOTE PLACE="marg"><HI>Quem dies vidit veni|ens &s;uperbum, hunc dies vidit fugiens jacentem.</HI> Sen. in Thye&s;t.</NOTE> learn to fear God. God &s;pared <HI>Herod</HI> while he per&s;ecuted the Saints, yea when he &s;lew <HI>James</HI> with the &s;word, and im|pri&s;oned <HI>Peter;</HI> but an Angel immediately &s;mote him, and wormes con&s;umed him, when he waxed proud. If God touch the lofty mountains of pride,
<NOTE PLACE="marg">Prov. 29.23.</NOTE> he makes them &s;moak. <HI>A mans pride</HI> (that is, any mans pride) <HI>&s;hall bring him low,</HI> &s;aith the wi&s;e man: and he &s;aith fur|ther, <HI>that pride</HI> (as an u&s;her) <HI>goeth before de|&s;truction, and an haughty &s;pirit before a fall,</HI> Prov.
<NOTE PLACE="marg">He plenti|fully re|wardeth the proud doer. P&s;. 31.23. <HI>Retribuet his qui a|bundanter faciunt &s;u|perbiam.</HI></NOTE> 16.18. And u&s;ually God aba&s;eth proud per&s;ons by weak and ba&s;e means, to let them &s;ee what things of nothing they be: thus <HI>Peter</HI> &s;tanding upon his valour and man-hood, was daunted by a poor maid; and proud <HI>Goliah</HI> overcome by a &s;ling and a &s;tone thrown out of the hand of a &s;tripling: &s;o the pride of <HI>Pharaoh</HI> is puni&s;hed, not by Lions, Bears and Tygres, but with flies, lice, frogs, locu&s;ts, <HI>&amp;c.</HI> And <HI>Herods</HI> pompe and glory is &s;oon laid in the du&s;t by a few wormes or lice: And to &s;hew
<PB N="163" REF="90">how God hates proud per&s;ons, he often throws them down by tho&s;e that were by ma|ny degrees ba&s;er than them&s;elves.
<NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">. Am|bro&s;. Aug. <HI>Arnobius. d&eacute;bit&egrave; Ly|ranus.</HI></NOTE> Many proud Tyrants have been laid a&s;ide, and tho&s;e that have been unlikely have worne the Crown. How did God rent the Kingdom from <HI>Saul,</HI> and give it to <HI>David</HI> keeping his fathers &s;heep? <HI>Mordecai</HI> the de&s;pi&s;ed Jew is advanced, and proud <HI>Haman</HI> is de&s;troyed: when pride cometh, then cometh &s;hame, <HI>Prov.</HI> 11.2.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>SECT. 2.</HEAD>
<P>Great rea&s;on there is why God &s;hould re|&s;i&s;t this &s;in of pride.</P>
<P N="1">1. <NOTE PLACE="marg">2 The&s;. 2.4</NOTE> Becau&s;e it is a &s;in that oppo&s;eth and re|&s;i&s;teth God: as the wicked in his pride per|&s;ecuteth the poor, &s;o in his pride he oppo&s;eth God, <HI>P&s;al.</HI> 10.4.</P>
<P>The man of &s;in is &s;aid to oppo&s;e or lift up him&s;elf above all that is called God or is wor|&s;hipped.</P>
<P N="1">1. Pride oppo&s;eth God as God: other &s;ins are &s;et, &s;ome again&s;t his mercy, &s;ome again&s;t his ju&s;tice, &s;ome again&s;t his holine&s;s,
<NOTE PLACE="marg"><HI>Cum omnia vitia fugi|ant &agrave; Deo, &s;ola &s;uper|bia opponit &s;e Dee.</HI> Gregor.</NOTE> others a|gain&s;t his law; but this &s;ets it &s;elf again&s;t God as God; it would un-God him if it were in its power: other &s;ins deal with men like them|&s;elves, or with the creature only; this &s;in is &s;o high-&s;pirited, and of &s;uch a &s;tout &s;tomack, as it &s;ets &s;elf in open defiance again&s;t God him&s;elf; it doth as it were take up the bucklers again&s;t
<PB N="164" REF="91">him, and challenge him the field: Now great is the folly of that man, that in pride re&s;i&s;teth God; for who hath hardened his heart again&s;t him and pro&s;pered? <HI>Job</HI> 9.4.</P>
<P N="2">2. Pride invadeth Gods honour, it robs him of his glory;
<NOTE PLACE="marg"><HI>Xerxes</HI> grew &s;o proud, that he contented not him&s;elf <HI>Cum Graecis tantum &s;ed cum Diis bellare,</HI> and therefore &s;endeth four thou&s;and armed men to <HI>Delphos,</HI> to race the Temple of <HI>Apollo,</HI> who pre&s;ently were de&s;troyed, to &s;hew, <HI>ut quanto gravi|or offen&s;a deorum e&s;&s;et, tanto infirmiores, imm&ograve; nullas e&s;&s;e hominum vi|res.</HI> Ju&s;tin. lib. 2.</NOTE> therefore the Lord &s;ets him&s;elf in battle aray again&s;t the proud. If the Cedar took it &s;cornfully to match his daughter with the Thi&s;tle; how much more will God take it in di&s;|dain, that &s;inful man &s;hould exalt him&s;elf again&s;t God, and deprive him of his glory? God will cau&s;e &s;ome wild bea&s;t or other to tread down this proud Thi&s;tle that would rob him of his honour and glory: God is very tender of his honour; he &s;aith expre&s;sly, My glory will I not give to another: the Papi&s;ts therefore do rob God of his glory, by giving to Angels and Saints a part of his glory; likewi&s;e all charm|ers, &s;outh-&s;ayers, bla&s;phemers, &s;wearers, and &s;acrilegious per&s;ons: what makes &s;in to be &s;in, but becau&s;e it di&s;honours God? God hath aba&s;ed his glory to &s;et his love upon us; why then &s;hould not we exalt his glory for his &s;ake?</P>
<P N="3">3. Pride &s;ets it &s;elf to oppo&s;e the people of God, and therein pride would pull God out of his throne: therefore it is &s;aid, that <HI>the Lord would have war with</HI> Amalek <HI>from gene|ration to generation;</HI>
<NOTE PLACE="marg">Exod. 17.16.</NOTE> <HI>for he &s;aid, becau&s;e the
<PB N="165" REF="91">Lord had &s;worn he would have war with</HI> Ama|lek, <HI>&amp;c.</HI> it is in the <HI>Hebrew, the hand upon the throne of Jah,</HI> that is of God; this is referred to <HI>Amalek,</HI>
<NOTE PLACE="marg"><HI>Quia ma|nus Hama|leki fuit contra &s;oli|um Jah. Quia tam impi&egrave; pro|terv&eacute;que &s;e ge&s;&s;it Hamalek tanquam &s;olium dei &s;ubruiturus cum populo ejus vio|lenti&acirc; &s;u&acirc;, et quamvis non provo|catus non potuit con|quie&s;cere, quin po|pulum per|&s;equeretur indigni&s;&s;im&egrave;, &amp; aciem extremam in&s;e&s;taret ejus; &amp; quidem eo tempore quo populus ad &s;pectandam dei gloriam erat convocatus: idcirco bellum</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF"> <HI>huic genti denunciat Deus, &amp; populo &s;uo inimicitias aeternas imperat.</HI> Vid Deut. 25.17. Junius.</NOTE> becau&s;e the hand of <HI>Amalek</HI> is up|on or again&s;t the throne of the Lord, therefore <HI>Jehovah</HI> will have war with <HI>Amalek,</HI> becau&s;e <HI>Amalek</HI> in acting again&s;t <HI>I&s;rael</HI> the people of God (meant here by the throne of God) did lift up him&s;elf again&s;t God and his throne. <HI>Junius</HI> and <HI>Pi&s;cator</HI> read the words thus, <HI>be|cau&s;e the hand of</HI> Amalek <HI>was again&s;t the throne of God;</HI> they put in <HI>[Amalek]</HI> becau&s;e <HI>Ama|lek</HI> attempted to lay his hand upon the throne of God; therefore wicked proud per&s;ons, when&s;oever they do act any thing again&s;t Gods people, they would in the pride of their hearts (if po&s;&s;ible) throw down the throne and Kingdom of Je&s;us Chri&s;t, as is often times done among men; what is done again&s;t &s;uch a &s;ubject, is done again&s;t the Princes Crown and dignity; they that per&s;ecute the godly go a|bout to pick out Gods eye.</P>
<P N="4">4. Pride makes a man to abu&s;e all the mer|cies of God; the more mercies evil men ta&s;te,
<NOTE PLACE="marg">I &s;aid in my pro&s;pe|rity I &s;hall never be moved P&s;a<GAP DESC="illegible" RESP="MURP" EXTENT="3 letters"></NOTE> the more pride doth bud forth. Pride is now budded forth, and grown as it were into a rod. It is &s;aid of the old <HI>I&s;raelites,</HI> that they took &s;trong Cities and a fat land, and po&s;&s;e&s;&s;ed
<PB N="166" REF="92">hou&s;es full of all goods,
<NOTE PLACE="marg"><GAP LANG="grc" DESC="foreign" RESP="OXF">, Symmach. <HI>Bemithbi beth&s;calve|tha.</HI> Scalah <HI>&s;ignificat &s;alvume&s;&s;e, &amp; nomen Schalvah pro&s;perita|tem.</HI></NOTE> and wells digged, vine-yards, and olive-yards, and fruit-trees in abundance: <HI>So they did eat, and were filled and became fat, and delighted them&s;elves in thy great goodne&s;s,</HI> i.e. in that goodne&s;s of thine manife&s;ted in the creature; not in God, in grace and holine&s;s, <HI>Nehem.</HI> 9.25, 26. <HI>Neverthele&s;s they were di&s;obedient, and rebelled again&s;t thee:</HI> the more of the&s;e temporal ble&s;&s;ings they had, the more they waxed proud. <HI>According to their pa&s;tures were they filled, and their heart was exalted,</HI>
<NOTE PLACE="marg"><HI>Aqua illa tanquam mel illi &s;a|puit.</HI> Stella in Luc. But I ra|ther take it, that he made the barrene&s;t place fruit|ful to them. <HI>Je|&s;urun</HI> that is, his cho|&s;en. <HI>Hierome.</HI> His rightful people. <HI>Calvin.</HI> Figuratively <HI>I&s;rael</HI> was &s;o called for his righteou&s;ne&s;s. <HI>Junius.</HI> Therefore God takes it the more ill, that he &s;hould offend in this manner, that &s;hould have been upright: he was fat, and covered with fatne&s;s. Some expound it, gro&s;s or fat in &s;in, but the word will not bear that interpretation: but noteth fatne&s;s in the be&s;t &s;en&s;e, as <HI>Pagnin</HI> ob&s;erveth; the fat of the land, <HI>Gen</HI> 45.18. <HI>Pareus</HI> in <HI>Gene&s;.</HI> i. e. the riches of the land, &s;aith he. Wherefore rich men are called fat ones. <HI>Calvin.</HI> In <HI>I&s;a.</HI> 10.16. He kicked, a compari&s;on from an unruly hor&s;e too well fed: like unruly bea&s;ts, the fatter they were, the more unruly.</NOTE> <HI>therefore have they forgotten me,</HI> &s;aith God, <HI>Ho&s;.</HI> 13.6. When the heart is lifted up with the creature, it forgets the Creatour. When <HI>Je&s;urun</HI> did eat the increa&s;e of the fields, and &s;uckt hony out of the rock, and oil out of the flinty rock, butter of kine, and milk of &s;heep, with fat of lambs and rams of the breed of <HI>Ba&s;han;</HI> and goats, with the fat of kidnies of wheat, <HI>&amp;c.</HI> then <HI>Je&s;urun</HI> waxed fat and kicked: thou art waxed fat, thou art grown thick, thou art covered with fatne&s;s: then he for&s;ook God which made him, and
<PB N="167" REF="92">lightly e&s;teemed the rock of his &s;alvation, <HI>Deut.</HI> 32.15.</P>
<P N="5">5. Pride makes a man &s;light all the judge|ments of God, to kick again&s;t the rod, and grow <HI>mad again&s;t his medicine,</HI> as <HI>Au&s;tin</HI> &s;peaks. Of &s;uch the Lord complaineth, <HI>Jerem.</HI> 5.3. <HI>O Lord, thou ha&s;t &s;mitten them, but they have not grieved: thou ha&s;t con|&s;umed them, but they have refu&s;ed to receive correction: they have made their faces har|der then a rock, they have refu&s;ed to return.</HI> When King <HI>Jehoram</HI> was brought into a great &s;trait, the Prophet <HI>Eli&s;ha</HI> labours to convince him of tho&s;e &s;ins which had brought him into it;
<NOTE PLACE="marg">2 <HI>Reg.</HI> 3.13</NOTE> Get thee to the Prophets of thy Father, and to the Prophets of thy Mother; thereby intimating to him, that the wicked|ne&s;s of his Fathers hou&s;e had brought him into the&s;e extremities: but <HI>Jehoram</HI> puts that off, and would not be convinced that they were any other then the accidents of war. Nay, &s;aid he, for God hath called the&s;e three Kings together to deliver them into the hand of <HI>Moab.</HI> Pride is &s;uch a &s;in that it remaineth after &s;ore judgements of God executed upon the &s;ons of pride.
<NOTE PLACE="marg">Pride hardeneth the heart, and then no|thing can work up|on it.</NOTE> Thus <HI>Daniel</HI> tells King <HI>Bel&s;hazzar: O thou King, the mo&s;t high God gave</HI> Nebuchad|nezzar <HI>thy Father a Kingdom, and Maje&s;ty, and glory, and honour,</HI> &amp;c. <HI>but when his heart was lifted up, and his mind hardened in pride, he was depo&s;ed from his King|ly throne, and they took his glory from him,
<PB N="168" REF="93">and he was driven from the &s;ons of men,
<NOTE PLACE="marg">Dan. 5 18, 22.</NOTE> and his heart was made like the bea&s;ts,</HI> &amp;c. <HI>and thou his &s;on, O</HI> Bel&s;hazzar, <HI>ha&s;t not humbled thy &s;elf, though thou knewe&s;t all this.</HI> There|fore &s;aith the Lord,
<NOTE PLACE="marg">This is true humility to be able to rejoyce that Gods glory may be &s;et forth in our &s;hame, as that noble learned Earle wrote to his friend. <HI>Joh. Pic. Com. Mirand. Epi&s;t. ad Franci&s;. Pic.</HI></NOTE> <HI>I&s;a.</HI> 9.9, 10. <HI>All the people &s;hall know, even</HI> Ephra|im, <HI>and the inhabitants of</HI> Samaria, <HI>that &s;ay in the pride and &s;toutne&s;s of heart, The bricks are fallen down, but we will build with hewen &s;tones: the &s;ycomores are cut down, but we will change them into cedars.</HI> God had humbled and pulled down tho&s;e that were great, but they had a great deal of <HI>Grandeur;</HI> they would rai&s;e their hearts to a higher pitch of pride, than tho&s;e that were thrown down before them.
<NOTE PLACE="marg"><HI>Calvin in</HI> I&s;a. 9.9.</NOTE> It is not the &s;in of one Nation alone, nor of one time alone, &s;aith <HI>Calvin</HI> up|on that place. With how many &s;troaks hath God afflicted <HI>England</HI> for the&s;e many years pa&s;t and yet more pride then ever!</P>
</DIV3>
</DIV2>
<DIV2 N="25" TYPE="chapter">
<PB N="169" REF="93">
<HEAD>CHAP. 25. <HI>Of the greatne&s;s of this &s;in of Pride.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>SECT. 1.</HEAD>
<P N="1">1. THe greatne&s;s of this &s;in may be made manife&s;t in re&s;pect of its original, the height of the place from whence it de&s;cended; it was born in heaven,
<NOTE PLACE="marg"><HI>Superbia in caelo nata e&s;t; &s;ed velut immemor, qua via inde cecidit, <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> luc po&s;tea redire non potuit.</HI> Hugo.</NOTE> in the brea&s;ts of tho&s;e Angels that kept not their fir&s;t e&s;tate; therefore <HI>Hierome</HI> &s;aith, that it is <HI>Natione caele&s;tis,</HI> by nation heavenly; How art thou fallen from heaven, O Lucifer &s;on of the morning! <HI>For thou ha&s;t &s;aid in thy heart, I will a&s;cend into heaven,</HI>
<NOTE PLACE="marg">I&s;a. 14.12, 13, 14, 15.</NOTE> <HI>I will exalt my throne above the &s;tars of God,</HI> &amp;c. <HI>I will a&s;cend a|bove the heights of the clouds, I will be like the mo&s;t High.</HI> Pride labouring to a&s;cend into heaven, the Lord throws it down. Therefore, &s;aith he, thou &s;halt be brought down to hell, <HI>&amp;c.</HI></P>
<P N="2">2. It is an epidemical evil; it appeareth in all &s;orts of men and women what&s;oever: ma|ny are prophane and proud of their pro|phane&s;s, they glory in their &s;hame, as the Apo&s;tle &s;peaks; as it is &s;aid of <HI>Ephraim,</HI>
<NOTE PLACE="marg">Ho&s;. 7.10. I&s;a. 3.9.</NOTE> the pride of <HI>I&s;rael</HI> te&s;tifieth to his face, and they do not return to the Lord their God. The <GAP DESC="illegible" RESP="MURP" EXTENT="1 span"> countenance doth witne&s;s a|gain&s;t
<PB N="170" REF="94">them,
<NOTE PLACE="marg"><HI>Quidampro carnalibus, quidam pro &s;pirituali|bus &s;uperbiunt, &amp; e&s;t una &s;uperbia &s;ub diver|&s;o colore.</HI> Bernar. 1 Tim. 3.2, 3, 4.</NOTE> and they declare their &s;in as <HI>Sodom,</HI> they hide it not: the &s;hew of their countenance did de|clare that they did glory in their &s;hame: men think it a piece of bra|very that they are &s;ermon-proof, and can &s;tand out again&s;t all the threatnings of the word: and among profe&s;&s;ors of religion, and tho&s;e that have a forme of goodne&s;s, <HI>Paul</HI> &s;aith, that in the latter daies, there &s;hould be &s;uch as &s;hould be &s;elf-lovers, covetous, proud, boa&s;ters, bla&s;phemers, de&s;pi&s;ers of tho&s;e that are good;
<NOTE PLACE="marg">Women as well as men are given to pride; pride being ca&s;t out of heaven, and wandring upon earth, a woman took her in, and there &s;he hath dwelt ever &s;ince. The &s;hop of pride is the womans wardrope.</NOTE> traitours, heady, high minded, <HI>&amp;c. O Lord, are not thine eyes upon the truth? thou ha&s;t stricken them, but they have not grieved,</HI> &amp;c. <HI>therefore &s;aid I, &s;urely the&s;e are poor, the&s;e are fooli&s;h, for they know not the way of the Lord, nor the judgement of their God,</HI> Jer. 5.4, 5. <HI>I will get me unto the great men, and will &s;peak unto them, for they have known the way of the Lord, and the judgement of their God: but the&s;e have altoge|ther broken the yoke and bur&s;t the bonds,</HI> &s;aith the Prophet. <HI>Aretius</HI> complaineth why Go&s;pel-government could not be carried on among the <HI>Helvetian</HI> Churches, becau&s;e the great men would not come under the yoke,
<NOTE PLACE="marg">I&s;a. 3.16.</NOTE> and the common people loved to live at liber|ty; hence it was that there was &s;o little good done among them. Pride you &s;ee is an uni|ver&s;al general &s;in, that hath corrupted all e|&s;tates,
<PB N="171" REF="94">and from which none are free: Pride being &s;eated in the heart, cannot alwaies be di&s;covered or di&s;cerned by the habit; it may as well be found in a poor country cottage, as in a &s;umptuous Princely Palace: under a lea|thern jerkin, as under a velvet jacket. <HI>Diogenes</HI> &s;aid of pride, It was a &s;hepherd, and the vulgar were the &s;heep, which it carried from place to place even as it would. And where|as other &s;ins are committed at &s;ome time, in &s;ome place, by &s;ome per&s;on,
<NOTE PLACE="marg"><HI>Non &s;it novitios, ac|cioche gonfiato di &s;uper|bia,</HI> not a novice le&s;t he be pufft up with pride as a bladder pufft with wind. <HI>Nuo|vamente piantato ne la fede, ma ben in&s;tructo.</HI> Ital. Annot. in 1 Tim. 3.6.</NOTE> this may be committed both at the Court, in the City, Town and Coun|try, in the Church, Field and Hou&s;e, and where&s;oever a man be, carrying his proud mind, haughty heart, and high &s;pirit with him; <HI>Item</HI> at all times, by night or by day; nay how|&s;oever a man be employed, whither he be &s;o|litary and alone by him&s;elf, or whither in com|pany with others: one compareth pride unto death which &s;pareth none, high nor low; pride hath more tricks and cunning to allure the hearts of men then other &s;ins; yea this is a &s;in to which Mini&s;ters as well as others are &s;ubject; therefore the Apo&s;tle would not have a novice that is unmortified and unexperi|enced, enter into the Mini&s;tery, <HI>le&s;t he be pufft up with pride, and fall into the condemnation of the devil:</HI> as the devil laboureth to infect all &s;orts of per&s;ons with the &s;in of pride, &s;o e&s;pe|cially the Preachers of the Go&s;pel: as appear|eth in that he rai&s;eth a &s;trife for precedency
<PB N="172" REF="95">and &s;uperiority even among Chri&s;ts own Di&s;ciples:
<NOTE PLACE="marg">Luk. 9.46.</NOTE> and they that are acquainted with Church hi&s;tories,
<NOTE PLACE="marg">Superbia caele&s;tes ap|petit mentes.</NOTE> know right well, that the precedencies of Bi&s;hops, and their Seas and Seats, hath been a point too much canva&s;ed in many Councels. And this old Sophi&s;ter and pe&s;tilent Polititian the Devil, hath great rea|&s;on to be&s;tir him&s;elf to breed ambition and fa|ction among &s;uch per&s;ons.</P>
<P N="1">1. Becau&s;e they fall not alone, but like bla|zing &s;tars draw tails after them, they draw many others after them.
<NOTE PLACE="marg">Gualt in Lu<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters"></NOTE> <HI>Gualter</HI> expounds and applies the falling of the &s;tar into the bot|tomele&s;s pit, ob&s;curing the &s;un, and ingendring locu&s;ts, to the pride and apo&s;tacy of the <HI>Ro|man</HI> Church, and of the Pa&s;tors thereof, <HI>Rev.</HI> 9. and doubtle&s;s pride in the Mini&s;tery, will breed prophane&s;s in the people.</P>
<P N="2">2. Becau&s;e while they intend this, they cannot attend their flocks, nor give attendance to reading, to exhortation, and to doctrine, as <HI>Paul</HI> advi&s;eth <HI>Timothy:</HI>
<NOTE PLACE="marg">1 Tim. 4.13.</NOTE> nay while they &s;eek them&s;elves, and their own things unmea&s;ur|ably, they cannot truly &s;eek the things of our Lord Je&s;us Chri&s;t; even as when the Shep|herds follow other things, their flocks mu&s;t needs go to wrack: So when Pa&s;tors altoge|ther mind their own advancement on earth, they are not &s;o indu&s;trious as they &s;hould be to bring their people to heaven.
<NOTE PLACE="marg">Pride is a King, and all other vices are attendants upon it.</NOTE></P>
<P N="3">3. Pride is the mo&s;t &s;tately, and the mo&s;t co&s;tly &s;in: it &s;its like a Queen with a Crown upon its head, <HI>I&s;a.</HI> 28.1. It cometh like a
<PB N="173" REF="95">King with a huge troop and train of atten|dants, and (as a King) requireth more charges to maintain it than other &s;ins; therefore &s;ome per&s;ons will put them&s;elves upon many incon|veniences to maintain their pride. One &s;aith, that pride hath gotten a coach drawn with four hor&s;es, an ambitious de&s;ire of rule and dominion, love of proper prai&s;e, di&s;obedience of all laws and governments, and contempt of others; the wheels of this coach are verbo&s;ity, and boa&s;ting, levity, and arrogancy: the coach-man is the &s;pirit of pride; the lovers of honour and worldly vanities are tho&s;e that ride in the coach; the hor&s;es are without bri|dles, the wheels without any &s;tay; and tho&s;e that are carried, are giddy weak and incon&s;tant, full of motion and mutation.</P>
<P N="4">4. It is a &s;in hardly rooted out where once it is &s;eated: it plaies Rex, and will not ea&s;ily be di&s;po&s;&s;e&s;t.
<NOTE PLACE="marg">Cum ben&egrave; cunctaris, cum cuncta &s;ubacta pu|taris: Quae prius infe|&s;tat, vincenda &s;uperbia re&s;tat.</NOTE> As great Princes do not ea&s;ily &s;uffer them&s;elves to be di&s;po&s;&s;e&s;&s;ed of tho&s;e &s;trong holds that they once &s;et foot in: it is much more ea&s;ie to avoid other &s;ins; as drunkenne&s;s, luxury, theft, murder, and &s;uch gro&s;s &s;ins,
<NOTE PLACE="marg"><HI>Sub hoste quem occidit, moritur, qui de culp&acirc; quam &s;uperat elevatur.</HI> Gregor.</NOTE> then the &s;in of pride; and the devil thinks him&s;elf more &s;ure of a man by pride, than by any other &s;in: for as an Archer, if he &s;hoot a dear or any other bea&s;t in the foot, or leg, or &s;ide, is not &s;ure of his game; but if he &s;trike him in the heart, then he is his own: &s;o Satan by other &s;ins doth but
<PB N="174" REF="96">&s;lightly wound the &s;oul; but by pride he gives it a deadly wound. Pride is the fir&s;t &s;in that declareth its life and vigour in a child, and the la&s;t that dieth in a man: we read that <HI>Abi|milechs</HI> skull was broke by a piece of a mil&s;tone thrown down upon him by the hand of a wo|man;
<NOTE PLACE="marg">Judg 9.54.</NOTE> the man being ready to die, called out ha&s;tily to his armour-bearer, &s;aying, Slay me, that men &s;ay not of me, A woman &s;lew him. Note, &s;aith <HI>Chry&s;o&s;tome</HI> on this place,
<NOTE PLACE="marg">Chry&s;o&s;t. in Judic. He dies under the hands of the enemy which he had &s;lain, that is proud of the &s;in he hath overcome.</NOTE> the man was dying, but his pride would not die. As it is the fir&s;t enemy that a&s;&s;aults the &s;oul, &s;o it is the la&s;t that quits the field; o|ther vices are mortified and &s;ubdu|ed, and forced to for&s;ake the field before life for&s;akes our bodies; but pride alone holds out to the la&s;t; it is <HI>ultimus diaboli laque|us,</HI> the la&s;t &s;nare of the devil, a &s;tain hardly wa&s;ht out; and many times it grows out of the a&s;hes of other &s;ins; when a man hath overcome all other &s;ins,
<NOTE PLACE="marg"><HI>Inter omnia peccata, tu &s;emper es prima, tu &s;em|per es ultima; nam om|ne peccatum te acceden|te committitur, te rece|dente dimittitur.</HI> Inno|cent. de contemptu mundi. lib. 2. cap. 31.</NOTE> yet then is he to buckle with this Giant of pride. As death is the la&s;t enemy, &s;o pride is the la&s;t &s;in that &s;hall be de&s;troyed. Among all &s;ins, &s;aith <HI>Innocentius,</HI> &s;peaking to pride, thou art the fir&s;t, and thou alwaies art the la&s;t: and as the <HI>I&s;raelites</HI> were de|livered, when the fir&s;t-born of <HI>Egypt</HI> were &s;lain, &s;o we might hope the &s;ooner to be de|livered from our other &s;ins, if once we could be free and rid of this, which Mr. <HI>Dent</HI> calleth <HI>the Ma&s;ter-pock of the &s;oul.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<PB N="175" REF="96">
<HEAD>SECT. 2.</HEAD>
<P N="5">5. PRide is found in every &s;in, in every &s;in there is a &s;pice of pride; in every &s;in there is found &s;ome contempt of God and his law: when we refu&s;e to obey Gods commandments, doth it not proceed from pride?
<NOTE PLACE="marg">Nehem. 9.16, 17.</NOTE> they and our fathers dealt proudly, and hardned their necks, and hearkened not to thy commandments, and refu&s;ed to obey, there is pride in di&s;obedience. <HI>Agur</HI> when he makes his reque&s;t to God for a middle e&s;tate, he &s;ets down the fear of his own heart, what evils he might run into,
<NOTE PLACE="marg">Prov. 30.9.</NOTE> if God &s;hould give him abundance; le&s;t I be full,
<NOTE PLACE="marg">Cartwr. in loc.</NOTE> and deny thee, and &s;ay, Who is the Lord? Mr. <HI>Cartwright</HI> &s;aith, this &s;eems to be &s;o intolerable,
<NOTE PLACE="marg">Every contempt of God is pride: but e|very &s;in is a contempt of God: <HI>Ergo</HI> every &s;in is pride. <HI>Aug. lib. de nat. et grati&acirc;.</HI></NOTE> that it &s;carce falls upon a Profe&s;&s;or; this &s;eems to be <HI>Pharaohs</HI> &s;in, <HI>Exod.</HI> 5.2. who &s;aid, Who is the Lord that I &s;hould obey his voice? yet holy <HI>Agur</HI> found &s;ome roots of this &s;in even in him|&s;elf; Le&s;t I be full and deny thee, and &s;ay Who is the Lord? So likewi&s;e when men are impa|tient, and &s;et them&s;elves to controul the wi&s;|dom and power of God, this is a great pride, and a charging of God with folly. <HI>Job</HI> is ac|quitted from this, being &s;ilent under the hand of God. <HI>Shall any man teach God knowledge, &s;eeing he judgeth tho&s;e that are high?
<NOTE PLACE="marg">Job. 21.22.</NOTE> one dies in his full &s;trength, being wholly at ea&s;e and quiet: his bre&s;ts are full of milk, and his bones
<PB N="176" REF="97">are moi&s;tned with marrow;
<NOTE PLACE="marg"><HI>Peccatum &s;uperbiae committi|tur, cum quis prae|ceptum con|temnendo peccat.</HI> Aug &s;uper. Num. cap. 25. p. 242. Eccl. 7.10.</NOTE> and another dieth in the bitterne&s;s ef his &s;oul, and never eateth with plea&s;ure; they &s;hall lie down alike in the du&s;t, and the worms &s;hall cover them. Job</HI> &s;peaks of the different di&s;pen&s;ations of Gods Providence towards men; now when we murmur again&s;t &s;uch pa&s;&s;ages of Providence, this is for a man to teach God knowledge. Therefore <HI>Solomon</HI> &s;aith, <HI>Say not thou, what is the cau&s;e that the former daies were better than the&s;e? for thou do&s;t not enquire wi&s;ely concerning this:</HI> you may &s;ee boyes &s;ometimes &s;tand upon their heads and hands, and to&s;s up their heels again&s;t heaven; &s;o do men like &s;uch children, to&s;s their heels again&s;t heaven, when they kick and murmur at Gods providential di&s;pen&s;ations.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>SECT. 3.</HEAD>
<P N="6">6. PRide is the root of all evil.</P>
<P N="1">1. It is the root of all here&s;ies: <HI>Au|&s;tin</HI> &s;aith that pride is the mother of all here&s;ies and hereticks, and that all doctrines of impiety do come forth from the root of pride.
<NOTE PLACE="marg"><HI>Superbia mater omnium haere&s;ium &amp; haeretico|rum. Omnes doctrinae impietatis de radice &s;u|perbiae proveniunt.</HI> Au|gu&s;t.</NOTE> And <HI>Bernard</HI> &s;aith, that in all hereticks, there was ever one intention, <HI>viz.</HI> a hunting after honour and glory from &s;ingularity of knowledge. The <HI>Gno&s;ticks</HI> &s;wel|led with Pride, that they knew all things, and therefore were &s;o called, though many of them were notorious hereticks, and men of bruti&s;h lives. <HI>Simon Magus</HI> whom
<PB N="177" REF="97">the Church-hi&s;tory calls the fir&s;t author of all here&s;ies, was very proud, giving out that him|&s;elf was &s;ome great one, to whom all gave heed from the lea&s;t to the greate&s;t,
<NOTE PLACE="marg"><HI>Omnibus haereticis unae &s;emper &s;uit intentio,</HI> &s;c. <HI>captare gloriam de &s;in|gularitate &s;cientiae.</HI> Bern. in Cant Eu&s;eb. hi&s;t. lib. 2. cap. 13.</NOTE> &s;aying This man is the great power of God; the &s;ame <HI>Simon</HI> was counted in <HI>Rome</HI> for a God, having his picture between two bridges on the river <HI>Tiber,</HI> with this in&s;cription, <HI>Simoni deo &s;ancto,</HI> to <HI>Simon</HI> the holy God. Pride and &s;elf-conceitedne&s;s is the root of all here&s;ie. <HI>Suum cuique pulchrum,</HI>
<NOTE PLACE="marg"><HI>Scindentes &amp; elati, &amp; &s;ibi placen|tes.</HI> Irenae|us, adver&s;. haere&s; lib 4 Ho&s;. 12.1. Habak. 2 5</NOTE> every one thinks his goo&s;e to be a &s;wan; proud men think them&s;elves to be &s;omething when they are nothing. Naturali&s;ts do ob&s;erve of the wolfe, that &s;he liveth certain months of the wind; &s;o proud men (like <HI>Ephraim</HI>) do feed on the wind, and follow after the ea&s;t-wind of their own conceits: the proud man is as he that tran&s;gre&s;&s;eth by wine: Pride is a &s;oul-drunkenne&s;s, an intemperance of the affections,
<NOTE PLACE="marg"><HI>Quanto amplius quis &s;uperbi&acirc;involvitur tan|to lucem veritatis minus intuetur.</HI> An&s;elm. de &s;imilit. cap. 98.</NOTE> when men are not wi&s;e to &s;obriety, then as drunkards fall into ab&s;urd and ridiculous acti|ons conceiting &s;trange things of them&s;elves; &s;o proud per&s;ons fall into ridiculous and ab&s;urd opinions, being blown up with high conceits of their own wi&s;|dom.
<NOTE PLACE="marg"><HI>Facies mea inflata non &s;inebat me videre.</HI> Augu&s;t.</NOTE> Pride &s;uffers not a man to &s;ee or know him&s;elf: as <HI>Au&s;tin</HI> well knew, when he &s;aid, My &s;woln face &s;uffereth me not to &s;ee: mean|ing his proud heart hindred him from looking into his own &s;tate: which is evident in this
<PB N="178" REF="98">&s;tory of <HI>Simon</HI> the leper, and <HI>Mary Magda|len:</HI> of which one comments thus: the Phy&s;itian &s;tood between two di&s;ea&s;ed per&s;ons,
<NOTE PLACE="marg"><HI>Hymeneus</HI> and <HI>Alexan|der</HI> made &s;hipwrack of faith. <HI>Hymeneus</HI> was a preacher full of o&s;ten|tation, a &s;triver about words to no profit, who&s;e words did eat like a Gangrene.</NOTE> but one of the &s;ick folke was &s;en&s;ible of that great &s;ick|ne&s;s, the other was in&s;en&s;ible of his e&s;tate, being ignorant of this thing, that he was far from his &s;alvation, which &s;en&s;ele&s;ne&s;s came from his heart &s;woln with pride and conceit of his own worthine&s;s.
<NOTE PLACE="marg">1 Tim. 2.14, 16. And <HI>Baro|nius</HI> &s;aith, <HI>Alexander</HI> was the Jew men|tioned, <HI>Act.</HI> 16.33 a forward man in the Apo&s;tles cau&s;e. P&s;al. 25.9. <HI>Baron. an|nal. Tom.</HI> 1. <HI>ad ann.</HI> 57. <HI>Nullum malum e&s;t, quod &s;u|perbiae par &s;it; ex bo|mine facit daemonem, convitiatorem, maledicum, perjurum, mortis ac caedis cupi|dum. Superbus perpetuus e&s;t in tri&s;tibus, perpetu&ograve; indignatur, perpetu&ograve; maeret, nibil e&s;t, quod hanc animi ip&s;ius pa&s;&s;ionem exaturare queat: quem|admodum enim avari, quant&ograve; plura acceperint, tanto pluribus egent; ita &amp; arrogantes, quant&ograve; majore honore fruuntur, tant&ograve; cupiunt honorari ma|gis. Cre&s;cit enim illis i&s;ta animi pa&s;&s;io. Pa&s;&s;i ver&ograve; finem non novit, &s;ed tum primum ce&s;&s;at, quando laborantem occiderit.</HI> Chry&s;o&s;t. homil. 1. in 2. ad The&s;&s;alonic. <HI>Caput omnium morborum.</HI> Ba&s;il. <HI>Caput omnium peccatorum &s;uperbia.</HI> Augu&s;t.</NOTE> A proud man is al|waies looking after high things, exerci&s;ing him&s;elf in things that are too wonderful for him; therefore (like the Philo&s;opher &s;taring at the &s;tars) he &s;tumbleth at a &s;tone, and falls into the ditch of errour. God hideth heavenly my&s;teries from tho&s;e that are wi&s;e and prudent in their own eyes, and revealeth them to hum|ble babes: tho&s;e that God teacheth are meek and humble ones; whereas God doth not teach but re&s;i&s;t the proud.</P>
<P N="2">2. It is the root of all other &s;ins: <HI>Initium peccati &s;uperbia,</HI> Pride is the beginning of &s;in, &s;aith <HI>Petrarch;</HI> and the &s;on of <HI>Syrach</HI> hath &s;aid as much before him, <HI>Ecclu&s;.</HI> 10.4. it is the head of all vices, and the &s;ink of all iniqui|ties, it is the center from which the lines of all vices are drawn.</P>
<PB N="179" REF="98">
<P N="1">1. It is the root of envy: one proud man would excel and go before all men;
<NOTE PLACE="marg">Sola mi&s;e|ria caret invidia.</NOTE> therefore he grieveth if any one be equal with him or compared unto him; and from hence ari&s;eth envy. Becau&s;e the women in their dances &s;aid, <HI>Saul had &s;lain his thou&s;ands,</HI>
<NOTE PLACE="marg">1 Sam. 18.7, 8, 9.</NOTE> <HI>and</HI> David <HI>his ten thou&s;ands; Saul</HI> was very wroth, and the &s;aying di&s;plea&s;ed him, and he &s;aid, They have a&s;cribed unto <HI>David</HI> ten thou&s;ands,
<NOTE PLACE="marg">Fools and beggers are never envied.</NOTE> and to me but thou&s;ands, and what can he have more but the Kingdom? And <HI>Saul eyed</HI> David <HI>from that day forward;</HI> that is, he ca&s;t an en|vious eye upon him. This temper &s;eemed to be in Chri&s;ts own Di&s;ciples;
<NOTE PLACE="marg">Luk. 9 49. <HI>Invidus non e&s;t ido|neus audi|tor.</HI> Ari&s;tot. His ears are not fit to his head <HI>Adams.</HI></NOTE> for <HI>John</HI> cometh to Chri&s;t, and &s;aith, <HI>Ma&s;ter, we &s;aw one ca&s;ting out devils in thy name, and we forbad him, be|cau&s;e he followed not thee with us;</HI> now this was but an unrea&s;onable rea&s;on of their pro|hibition; and it is a fault as well as a fa&s;hion of all Profe&s;&s;ions to advance them&s;elves, and to keep others under: <HI>Au&s;tin</HI> &s;aith, that Pride envies all &s;uperiours, becau&s;e it cannot be equal to them; envies his inferiours, becau&s;e it fears it &s;hould be equal to it; and equals, becau&s;e they are equal to it: There cannot be a greater vexation to an envious man, than to &s;ee ano|ther do well by him; therefore <HI>Seneca</HI> wi&s;h|eth, that &s;uch per&s;ons had eyes and ears in all places, that they might even pine them&s;elves
<PB N="180" REF="99">away by repining at other mens well-fare; and <HI>Diogenes</HI> advi&s;ed one to become good to be revenged of a proud man that was his ene|my. Envious per&s;ons would have all men cut to their &s;cantling, and every bodies foot of the ju&s;t length of their la&s;t: the&s;e are not unlike <HI>Procru&s;tes</HI> or <HI>Gobryas,</HI>
<NOTE PLACE="marg"><HI>Invidia hominum vanorum a&s;&s;eclae&s;t.</HI> Plut. Mor. 1. Luk. 7.38, 39. <HI>Quicquid laudabile e&s;t, invidiae materiam praebet.</HI></NOTE> that cut every body to the ju&s;t length of his bed. When <HI>Mary Mag|dalen</HI> (as it is conceived) had wa&s;ht the feet of Chri&s;t with her tears, and wiped them with the hairs of her head, and ki&s;&s;ed his feet, and anointed his feet with pretious ointment, <HI>Simon</HI> the Phari&s;ee (in who&s;e hou&s;e he then was) envied at it; &s;aying, This man, if he were a Prophet, would have known who and what manner of woman this is that toucheth him, for &s;he is a &s;inner: hereby he &s;heweth his pride and hypocri&s;ie, in thinking better of him&s;elf, and wor&s;er of others then there was ju&s;t cau&s;e, thinking and &s;peaking ill of her that was better then him&s;elf: If he had looked well upon him&s;elf, he needed not have &s;ought out in this woman what he might have envied; he might have &s;een enough at home, <HI>quod lugeret,</HI> what he might have lamented, as <HI>Ber|nard</HI> &s;peaks. Tis the humour of all envious proud per&s;ons to deal with &s;ins, as it befel <HI>Mo&s;es</HI>'s rod;
<NOTE PLACE="marg">Ex. 4.3, 4.</NOTE> being hurled from him it was a Serpent, but taken to him a rod again: &s;o the&s;e men make their own &s;ins &s;mall, and others great; therefore Chri&s;t reproveth him for it. <HI>Simon,</HI> &s;aith he, I entred into thine hou&s;e, thou gave&s;t me no water for my feet: which
<PB N="181" REF="99">was but an ordinary cu&s;tome in entertainment, and of good u&s;e in tho&s;e hot countries, to re|frigerate and cool them after their travel; That it was u&s;ual,
<NOTE PLACE="marg">Gen. 1<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">.4.</NOTE> appeareth by <HI>Abrahams</HI> enter|taining the three Angels, whom he thought to be men; Let a little water I pray you be brought, and wa&s;h your feet,
<NOTE PLACE="marg">Gen. 19.2.</NOTE> and re&s;t your &s;elves under this tree; the &s;ame <HI>Lot</HI> affordeth to the two Angels that come to his City:
<NOTE PLACE="marg">Gen. 24.32.</NOTE> the &s;ame <HI>Laban</HI> doth to <HI>Abrahams</HI> &s;ervant and tho&s;e that were with him: thus an old man of <HI>Gibeah</HI> doth al&s;o to the Levite and his Concu|bine travelling from <HI>Bethlehem Judah</HI> to mount <HI>Ephraim:</HI>
<NOTE PLACE="marg">Jud. 19.21</NOTE> This ordinary favour thou ha&s;t not afforded me, even to wa&s;h my feet with ordinary water; but &s;he hath wa&s;hed them with mo&s;t &s;weet wa|ter drawn from the fountain of her heart and through the pa&s;&s;ages of her eyes; &s;orrow for her &s;ins,
<NOTE PLACE="marg"><HI>Suetonius</HI> &s;aith, that <HI>Tiberius</HI> cau&s;ed his &s;on <HI>Germanicus</HI> to be &s;lain, le&s;t he &s;hould &s;ucceed and prove better then him&s;elf; and the two elde&s;t &s;ons of <HI>Germa|nicus</HI> to be fami&s;hed, becau&s;e he thought they were by the peo|ple too much ho|noured.</NOTE> be|ing as it were the bucket to fetch out the &s;ame; and wiped them with the hairs of her head, a towel not artificially made by her, but natu|rally growing from her. Thou gav|e&s;t me no ki&s;s at all, but &s;he &s;ince my coming in hath given me many, for &s;he hath ki&s;&s;ed my very feet; mine head and be&s;t part thou anointed&s;t not with oyl; but &s;he hath anointed my feet with ointment: therefore &s;eeing thou ha&s;t neither &s;hewed pie|ty nor pity in wa&s;hing and refre&s;hing me, nor love and charity in ki&s;&s;ing and embracing me,
<PB N="182" REF="100">nor mirth and joy in annointing me; I may well conclude, that however thou &s;peake&s;t fair to me, yet I am never a whit wellcome to thee; and that this woman whom thou envie&s;t (what&s;oever thou thinke&s;t of her) is much bet|ter then thy &s;elf. When <HI>Eldad</HI> and <HI>Medad</HI> prophecyed in the camp of <HI>I&s;rael,</HI>
<NOTE PLACE="marg">Num. 11.28, 29.</NOTE> <HI>Jo&s;hua</HI> en|vied at it, and &s;aid, <HI>My Lord</HI> Mo&s;es, <HI>forbid them:</HI> but <HI>Mo&s;es</HI> was of another &s;pirit: <HI>En|vie&s;t thou for my &s;ake?</HI> &s;aith he, <HI>would God that all the Lords people were Prophets, and that the Lord would put his Spirit upon every one of them.</HI> So <HI>Paul;</HI> &s;o Chri&s;t be preached, <HI>quo|modocunque,</HI>
<NOTE PLACE="marg">Phil. 1.10.</NOTE> he rejoyced, though &s;ome preacht him out of envy, and &s;aid, he would joy:
<NOTE PLACE="marg" TYPE="runSum"><HI>Obj.</HI> Doth not Chri&s;t envy &s;alvation and the means thereof to the Scribes and Phari&s;ees, when he thanks his Father for hiding the my&s;teries thereof from them? <HI>Matth</HI> 11.25 <HI>An&s;.</HI> No, but becau&s;e they refu&s;ed, and &s;o for their contempt are thus de&s;ervedly pun|i&s;ht, he thanks his Fa|ther for mingling mercy and ju&s;tice to|gether, <HI>viz.</HI> ju&s;tice up|on the proud, and &s;hewing mercy to the humble.</NOTE> and <HI>John Bapti&s;t</HI> &s;aith of Chri&s;t, <HI>He mu&s;t encrea&s;e, but I mu&s;t decrea&s;e;</HI> which &s;ome conceitedly &s;ay, was &s;ignified by <HI>Johns</HI> being born on Mid&s;ummerday, when the year was at highe&s;t and the day longe&s;t, and now &s;hortning; and Chri&s;t born when the &s;un was at the lowe&s;t, and the daies at the &s;horte&s;t and lengthning. <HI>John Bapti&s;t</HI> la|bours to credit Chri&s;t among his Di&s;ciples, though with the lo&s;s of his own reputation; &s;aying, that Chri&s;t mu&s;t encrea&s;e, and he mu&s;t decrea&s;e; and while he laboureth to credit Chri&s;t before a few, Chri&s;t credits him before a great multitude; therefore he &s;aid to the multitude concerning
<PB N="183" REF="100"><HI>John,</HI> What went you out to &s;ee? A Prophet? yea I &s;ay unto you and more then a Prophet: for if it were a credit for <HI>Achilles</HI> (as <HI>Alexander</HI> the great &s;ometime &s;aid of him) to have <HI>Homer</HI> the trumpeter of his prai&s;es; then what an honour was it for <HI>John Bapti&s;t</HI> to be commend|ed by Chri&s;t him&s;elf? Now as for envious per|&s;ons one wittily &s;aith, Le&s;t God might &s;eem to wrong them in &s;ending them to heaven, where there are degrees of glory, as there are here of grace; therefore they &s;hall go to hell, where they &s;hall find no matter of envy, but all the objects of extream mi&s;ery.</P>
<P N="2">2. Pride is the root of cen&s;uring. Pride is like &s;ome &s;evere School-ma&s;ter, who will be plea&s;ed with nothing but of his own doing;
<NOTE PLACE="marg"><HI>Curio&s;um genus homi|num ad cogno&s;cendam vitam alienam, de&s;idio|&s;um ad corrigendam &s;u|am.</HI> Augu&s;t in Confe&s;.</NOTE> and therefore it is alwaies cen&s;uring the actions of others; of &s;uch <HI>Au&s;tin</HI> &s;peaks, There is a &s;ort of men that are very curious to pry into other mens lives, but very &s;lug|gi&s;h to correct their own. <HI>Diotrephes</HI> loved to have the preheminence among others; therefore &s;aith <HI>John,</HI> He prateth again&s;t us with malitious words, 3 <HI>John</HI> 9.10. Ra&s;h cen&s;uring proceeds from pride; &s;uch men think by how much more they depre&s;s the good name of others,
<NOTE PLACE="marg">My bre|thren, be not many Ma&s;ters, <HI>Jam.</HI> 3.1. <HI>non &s;iate molti cen&s;ori,</HI> be not many Judges, or cen&s;urers &s;o others, <HI>Ital. Annot. in loc.</HI></NOTE> by &s;o much the more they advance their own reputation: I am not as other men are, nor as this Publican, &s;aid
<PB N="184" REF="101">the proud Phari&s;ee. Both Je&s;us Chri&s;t, him|&s;elf, and <HI>John</HI> Bapti&s;t cannot e&s;cape the cen|&s;ures of the proud Phari&s;ees; therefore Chri&s;t compareth them to fooli&s;h and froward chil|dren &s;itting in the market-place (as peradven|ture the manner of that country then was) and crying one to another, &s;aying, We have piped to you, and ye have not danced to our pipe; and we have mourned to you, and you have not lamented, or born your part therein; &s;o &s;ullen and &s;urly have you been, as you have thought &s;corn either to accompany us or to comfort us;
<NOTE PLACE="marg"><HI>Imperoche ei reprende un vitio molto u&s;ato tra gle huomini: quando ci a&s;cuno condanna &s;eve|ramente gli altri per|mittendo in tanto &agrave; &s;e &s;te&s;&s;o ogni co&s;a.</HI> Ibid.</NOTE> to &s;uch peevi&s;h brats our Saviour compareth the&s;e Scribes and Phari&s;ees, <HI>Luk.</HI> 7.32. and gives the rea&s;on of this com|pari&s;on, <HI>ver.</HI> 33, 34. for &s;aith he, <HI>John</HI> Bapti&s;t came neither eating bread nor drinking wine, <HI>i.e.</HI> not pampering his pallat, nor plea&s;ing his fle&s;h either with delicate and dainty fare, or with co&s;tly and curious apparel, having u&s;ed &s;uch ab&s;tinence and au&s;terity, that he might &s;eem ra|ther an Angel then a man;
<NOTE PLACE="marg">As Goats in touch|ing the &s;weet Al|mond-tree with their tongues make it turn bit|ter; &s;o proud cer&s;orious per&s;ons have venome in their hearts, in their tongues, in their breath, in their eyes, as hath the <HI>Ba&s;iliske.</HI></NOTE> and what hath he gotten by this behaviour but ra&s;h and unju&s;t cen&s;uring? you &s;ay he hath a devil, or &s;ome familiar &s;pirit, which makes him able to do this: on the other &s;ide, concerning my &s;elf, you &s;ay, The Son of man is come eating and drinking, and behold a glutton and a wine|bibber,
<PB N="185" REF="101">a friend of Publicans and &s;inners. The Son of man is come, and eats and drinks, and keeps company with great &s;inners for their conver&s;ion, knowing that he may make them better; but they cannot make him wor&s;e, he being free from corruption, and therefore not capable of contagion; and yet cannot he e&s;cape your cen&s;ure: thus you are neither well full nor fa&s;ting, as the Proverb &s;aith, and you will not be brought to any good, either by au&s;terity or familiarity. Hence I may note, that 'tis an hard matter for a Mini&s;ter &s;o to carry him&s;elf, but he &s;hall have a hole pickt in his coat; let a Mini&s;ter live a retired life, and be very &s;tudious, and u&s;e few words, he &s;hall be &s;aid to be proud and &s;tately; let him be but mode&s;tly and moderately merry in good &s;ort in company, they will cen&s;ure him to be of a go&s;&s;iping di&s;po&s;ition;
<NOTE PLACE="marg"><HI>Superbi aliorum vitia in oculis habent, &s;ua ve|r&ograve; &agrave; tergo ponunt.</HI> Seneca.</NOTE> let him in his preaching &s;hew variety of reading, he &s;hall be taxed with vain glory: let him keep him&s;elf clo&s;e to the Word of God, and ap|ply matters plainly to the con&s;ci|ences of his hearers,
<NOTE PLACE="marg">Such men are like the <HI>Lamiae</HI> in <HI>Seneca's</HI> E|pi&s;tles, that put their eyes in their heads when they went a|broad, and lockt them up at home.</NOTE> he &s;hall be counted a dry fellow, and not worth the hearing the &s;econd time. But for &s;uch as are po&s;&s;e&s;&s;ed with this pride, that &s;ee nothing that they like, and take not offence at, they had need drink as much as they can of the wine of charity, and that would free them from the&s;e humours that make them of &s;o per|ver&s;e a &s;pirit.</P>
<PB N="186" REF="102">
<P N="3">3. Pride is the cau&s;e of di&s;dain; hence it cometh to pa&s;s that men do &s;corn and di&s;dain at others; di&s;dain is either in word or in actions.</P>
<P N="1">1. In word: <HI>A&s;aph</HI> &s;peaking of tho&s;e that were pro&s;perous in the world,
<NOTE PLACE="marg">P&s;. 73.6, 9.</NOTE> &s;aith that pride compa&s;&s;eth them about as a chain; they &s;peak loftily, they &s;et their mouth again&s;t the hea|vens, and their tongue walketh thorow the earth; and they &s;ay, How doth God know! is there knowledge in the mo&s;t high? and <HI>David</HI> &s;aith,
<NOTE PLACE="marg">The Jews are charged for &s;peaking &s;tout words again&s;t God, <HI>Malac.</HI> 3.13. for de|nying the providence of God.</NOTE> The proud have had me greatly in deri&s;ion: yet have I not declined from thy Law, <HI>P&s;al.</HI> 119.51. and <HI>ver.</HI> 85. The proud have digged pits for me, and have forged a lie again&s;t me. Of this kind of di&s;dain, our Saviour &s;peaks, <HI>Mat.</HI> 5.22. Who&s;oever &s;hall &s;ay to his brother <HI>Racha,</HI> &s;hall be in danger of the councel; but who&s;oever &s;hall &s;ay, <HI>thou fool,</HI> &s;hall be in dan|ger of hell fire, <HI>i.e.</HI> who&s;oever &s;hall not only be angry with his brother without a cau&s;e, as in the former part of the ver&s;e, but al&s;o ex|pre&s;&s;eth the pride and wrath of his heart, by &s;ome di&s;dainful ge&s;ture or expre&s;&s;ion, &s;hall be in danger of the council,
<NOTE PLACE="marg"><HI>Omnes de|&s;picere &s;u|perbiae e&s;t.</HI> Plutar. Mor. 1.</NOTE> <HI>i. e.</HI> of an higher degree and greater mea&s;ure of torment: but he that &s;hall &s;ay, thou fool, a&s;&s;e or ideot, &s;hal|low-brain and cockwit, in contempt of his brothers weakne&s;s, &s;hall be in danger of hell fire; <HI>i.e.</HI> &s;hall undergo the greate&s;t and high|e&s;t degree of puni&s;hment. Hereby our Savi|our
<PB N="187" REF="102">alludeth to the Jewi&s;h cu&s;tomes, who had three &s;orts of Courts to cen&s;ure and puni&s;h &s;e|veral &s;orts of offences and offendors.</P>
<P N="1">1. One held by three men in every village, where &s;maller matters were decided and de|termined, or the wrong doers cen&s;ured and puni&s;hed: or (as &s;ome &s;ay) it was debated, <HI>an aliquis e&s;&s;et damnandus,</HI> whither &s;ome one were to be condemned?</P>
<P N="2">2. The &s;econd held by twenty three, in e|very of their Cities,
<NOTE PLACE="marg">Quo &s;up|plicii gene|re damna|tus e&s;&s;et puniendus.</NOTE> before whom were brought matters of an higher nature, and by whom &s;e|vere puni&s;hments were inflicted, and by whom it was determined, with what kind of puni&s;h|ment the condemned per&s;on was to be puni&s;hed, not much unlike our quarter-Se&s;|&s;ions.</P>
<P N="3">3. The third and la&s;t was held at <HI>Jeru&s;alem</HI> only, and that by &s;eventy two Judges, who had only the greate&s;t matters of all brought before them, from who&s;e &s;entence there might be no appeal;
<NOTE PLACE="marg"><HI>Qu. Curtius</HI> reports of <HI>Alexander</HI> the great, that e&s;pying an old &s;ouldier &s;tiffe in fol|lowing him in the cold winter, him&s;elf aro&s;e and made him &s;it in his &s;eat by the fire, &s;aying he would re|&s;pect not their for|tunes, but ages.</NOTE> being not unlike our general A&s;&s;izes, or high Court of Parliament. In a word, Chri&s;t teacheth us hereby, that as there be degrees of &s;ins on earth, &s;o there &s;hall be divers de|grees of puni&s;hments in hell: here by judgement, council and hell fire, are meant eternal torments, though in a le&s;&s;er and greater mea&s;ure; and that the &s;ore&s;t puni&s;hments are provided for proud and di&s;dainful per&s;ons.</P>
<PB N="188" REF="103">
<P><HI>Je&s;us spake a parable unto certaein men that tru&s;ted in them&s;elves,</HI>
<NOTE PLACE="marg"><HI>Superbire qua&s;i &s;uper ire.</HI> I&s;idor. Etimolog.</NOTE> <HI>and de&s;pi&s;ed others;</HI> He that idolizeth him&s;elf, is apt to di&s;dain at o|thers: men are apt to think meanly of others that are inferiour to them&s;elves in birth, gifts, parts, e&s;tate, <HI>&amp;c. Who&s;o de&s;pi&s;eth the poor, de|&s;pi&s;eth his Maker,</HI> Prov. 17.5. God made him an object of pity, not of di&s;dain.</P>
<P N="2">2. There is di&s;dain in actions: Great was the di&s;dain of the Jews and Samaritans one towards another, as may appear, <HI>John</HI> 4.9. where a woman of <HI>Samaria</HI> refu&s;eth to do a very &s;mall favour to our Saviour Chri&s;t <HI>eo nomine</HI> becau&s;e he was a Jew;
<NOTE PLACE="marg"><HI>Unde enim in&s;ultandi ferocia? unde &s;uperci|lio&s;a au&s;teritas? ni&s;i quod &s;e qui&s;quam effe|rendo alios fa&s;tuo&s;&egrave; &amp; fa&s;tidio&s;&egrave; de&s;picit? &amp; ab&s;it arrogantia, &amp; om|nes mutu&egrave; mode&s;ti&s;&s;imi erimus.</HI> Calvin.</NOTE> for asking her but a lit|tle water to drink, &s;he denies it him, and thinks &s;he doth well in &s;o doing; for &s;he tells him that the Jews and Samaritans meddle not or have nothing to do one with ano|ther: &s;uch like are they that unju&s;tly &s;eparate from our publick a&s;&s;emblies, like tho&s;e in the Prophet, that &s;ay, <HI>Stand by thy &s;elf, come not neer to me, for I am holier then thou,</HI> I&s;a. 65.5. Whence cometh that fierce in&s;ulting over o|thers? whence is that &s;upercilious au&s;terity? whence is it that men &s;o proudly and di&s;dain|fully de&s;pi&s;e others, &s;aith <HI>Calvin,</HI> is it not by extolling them&s;elves? let arrogancy be far from us, and we &s;hall carry our &s;elves mode&s;tly one towards another. When <HI>Trajan</HI> was cen|&s;ured for making the imperial Maje&s;ty of too ea&s;ie an acce&s;s: Why, ought not I, &s;aid he, be
<PB N="189" REF="103">&s;uch an Emperour to private men, as I would have an Emperour be to me, if I were a private per&s;on?</P>
</DIV3>
<DIV3 N="4" TYPE="section">
<HEAD>SECT. 4.</HEAD>
<P N="4">4. PRide is the cau&s;e of covetou&s;ne&s;s; whence came covetou&s;ne&s;s, racking of rents, biting u&s;ury, <HI>&amp;c.</HI> but from pride in one kind or other; it is like fire which never cea&s;|eth climbing up, &s;o long as there is any thing above it, till it hath &s;poiled all: the proud man is &s;aid <HI>to enlarge his de&s;ires after the earth as hell, and is as death, and cannot be &s;atisfied, but gathereth unto him all Nations, and heapeth unto him all people,</HI> Habak. 2.5.</P>
<P><HI>Object.</HI> The Apo&s;tle &s;aith, that covetou&s;ne&s;s is the root of all evil,
<NOTE PLACE="marg">1 Tim. 6.10.</NOTE> how then can pride be the root of covetou&s;ne&s;s?</P>
<P><HI>An&s;w.</HI> That both the one and the other may be under&s;tood to be rightly &s;poken, <HI>&s;ige|nera peccatorum &s;ingulorum, non &s;ingula gene|rum utraquelocutione includi intelli|gantur;</HI> for there are &s;ome men,
<NOTE PLACE="marg"><HI>Nonnulli &s;unt, qui ex cupiditate fiunt &s;uperbi: &amp; aliqui ex &s;uperbia fiunt cupidi.</HI> Lumb. &s;entent. di&s;tinct. 42.</NOTE> who from covetou&s;ne&s;s become proud, and &s;ome from pride become covet|ous. There is a man, &s;aith <HI>Au&s;tin,</HI> who would not be a lover of mony, unle&s;s by this he thought to be more excellent; therefore he coveteth riches that he may excel: here covetou&s;ne&s;s &s;prings from pride; and there is another, who would not love to excel,
<PB N="190" REF="104">unle&s;s he thought by this to get greater riches. Therefore it appeareth, that covetou&s;ne&s;s &s;ometimes &s;prings from pride, and &s;ometimes pride from covetou&s;ne&s;s; and therefore of each is it rightly &s;aid, that it is the root of all evil.</P>
<P N="5">5. Pride is the cau&s;e of divi&s;ion and con|tention.
<NOTE PLACE="marg">Prov. 13.10. <HI>Eu&s;eb. Eccle&s;. hi&s;t. cap.</HI> 10.</NOTE> Pride is the great incendiary of the world: only by pride cometh contention, &s;aith <HI>Solomon. Eu&s;ebius</HI> &s;heweth, that when the Emperours began to favour the Chri&s;tians, then they began to fall out and di&s;agree a|mong them&s;elves: Plenty and pro&s;perity do u&s;ually make men proud, and pride engender|eth &s;trife and contention: He that is of a proud heart &s;tirreth up &s;trife.
<NOTE PLACE="marg">Prov. 28.25. Prov. 21.24.</NOTE> <HI>Proud and haughty &s;corner is his name, who dealeth in proud wrath.</HI> When the wind cro&s;&s;eth the &s;tream, the waters rage; &s;o a proud heart is apt to rage when any thing cro&s;&s;eth it. When proud <HI>Haman</HI> &s;aw <HI>Mordecai</HI> bowed not,
<NOTE PLACE="marg">E&s;ther 3.5, 6.</NOTE> nor did him reverence; then was <HI>Haman</HI> full of wrath, and he thought &s;corn to lay hands on <HI>Mor|decai</HI> alone, for they had &s;hewed him the people of <HI>Mordecai:</HI>
<NOTE PLACE="marg">When <HI>Peter</HI> Martyr was dead, <HI>Bullinger</HI> wrote to <HI>Zanchy</HI> to come to <HI>Tigure,</HI> and &s;ucceed him; he tells him it was their Churches chiefe&s;t care to have a quiet &s;pirit|ed man. <HI>Hen. Bulling. ad Zanch. inter Zanch. Epi&s;t. lib.</HI> 2. <HI>Epi&s;t.</HI> 6.</NOTE> where|fore <HI>Haman</HI> &s;ought to de&s;troy all the Jews that were in the Kingdom of <HI>Aha&s;uerus:</HI> from this root it was that there aro&s;e a &s;trife and rea&s;on|ing among the Di&s;ciples of Chri&s;t, who &s;hould be greate&s;t of them: <HI>Marke</HI> and <HI>Luke</HI> &s;ay, the conten|tion was only which of them &s;hould
<PB N="191" REF="104">be the greate&s;t, or chiefe&s;t, expre&s;&s;ing no place: but that mu&s;t be &s;upplied, out of <HI>Mat|thew,</HI> Matth. 18.1. who addeth, that the que&s;tion was, Who &s;hould be greate&s;t in the Kingdom of heaven? Now the&s;e words by divers, be diver&s;ly expounded: Some under|&s;tanding by Kingdom of heaven a glorious e&s;tate, which the Di&s;ciples dreamed of, and thought their Ma&s;ter &s;hould have here on earth, after his re&s;urrection, where he &s;hould raign as King, and they accompany him as Princes, Dukes, and great Lords; and where|of they think that <HI>Zebedees</HI> wife &s;pake, puting up her petition in the behalf of her two &s;ons, <HI>James</HI> and <HI>John,</HI>
<NOTE PLACE="marg">Mat. 20.21</NOTE> that the one of them might &s;it at Chri&s;ts right-hand, and the other at his left-hand in his Kingdom; and that they were of this mind, &s;eemeth to appear, <HI>Act.</HI> 1.6.
<NOTE PLACE="marg">A quiet &s;pirit is in the &s;ight of God of great price. 1 Pet. 3.4.</NOTE> where between the re&s;urrection and a&s;cen&s;ion, they ask their Ma&s;ter, Whither at that time he would re&s;tore the Kingdom to <HI>I&s;rael?</HI> which is expounded of a temporal Kingdom: of this opinion is <HI>Mu&s;culus, Melancton, Marlorate, Calvin,</HI> and others of our modern Divines. And it is mo&s;t certain, that by Kingdom of heaven is meant &s;ometime the &s;tate of grace in this life, <HI>Rom.</HI> 14.17.</P>
<P>Others under&s;tand it of the Kingdom of glory in the world to come; as <HI>Chry&s;o&s;tome,</HI>
<NOTE PLACE="marg">Chry&s;o&s;t. homil. in Math.</NOTE> who reproveth the people of his time, becau&s;e they came &s;hort of the defects and imper|fections of the Di&s;ciples, in whom he &s;aith, though it were a fault to contend and &s;trive on
<PB N="192" REF="105">earth,
<NOTE PLACE="marg">Bees will not abide where Eccho's are; nor will the Spirit of God dwell with contenti|ous per&s;ons.</NOTE> who &s;hould have the highe&s;t place in heaven, where &s;hall be no pride, ambition, nor emulation; yet he &s;aith, it was a greater fault for them only to &s;eek and &s;trive to be great on earth, &s;carce ever thinking of hea|ven: from this root it was, that the <HI>Corinthi|ans</HI> ran into Schi&s;ms and parties; one was for <HI>Paul,</HI> another for <HI>Apollos,</HI> a third for <HI>Cephas,</HI> a fourth is above all Ordinances and Mini&s;ters, he is for Chri&s;t him&s;elf.
<NOTE PLACE="marg">1 Cor. 4.6. Concord on earth is Gods mu|&s;ick in heaven.</NOTE> Now &s;aith the Apo|&s;tle, The&s;e things brethren, In have transferred in a figure to my &s;elf and to <HI>Apollo</HI> for your &s;akes, 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 again&s;t ano|ther: they were pufft up like bladders full of wind, while the&s;e divi&s;ions were among them.</P>
<P N="6">6. From this root of pride it is that men do bla&s;pheme the truths of God that are cleerly laid down in the Word:
<NOTE PLACE="marg">The Pope bla&s;phem|ou&s;ly arro|gateth to him&s;elf one of Gods peculiar preroga|tives; for &s;o &s;aith the wi&s;|dom of God, <HI>Prov.</HI> 4. By me Kings raign; which he u&s;urpeth, <HI>Ecce nos con&s;tituti &s;umus &s;uper gentes &amp; regna!</HI> Bulla Pii Quinti pontific.</NOTE> the&s;e three &s;ins are joyned together, <HI>Boa&s;ters, Proud, Bla&s;phem|ers,</HI> 2 Tim. 3.2. and ver 5. having a form of godline&s;s, but denying the power of it: this is to be referred to all that went before; men &s;hall be lovers of their own &s;elves, having a form of godline&s;s; covetous, having a form of godline&s;s; boa&s;ters, proud, bla&s;phemers, having
<PB N="193" REF="105">a form of godline&s;s, <HI>&amp;c.</HI> the two fir&s;t make way for the la&s;t; when men are boa&s;ters, a&s;cri|bing that to them&s;elves which they have not, and conceit that they are of higher parts and gifts then they are, then they are proud, and &s;hew 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 them&s;elves they re|gard not, that at la&s;t they come to be bla&s;|phemers: When men will believe no more then what they &s;ee rea&s;on for, at la&s;t they come to bla&s;pheme tho&s;e truths that they fir&s;t owned; hence ari&s;e all tho&s;e gro&s;s bla&s;phemies that are among us: The <HI>Socinians</HI> deny the Trinity; rea&s;on cannot comprehend this my&s;tery, therefore they &s;et their wits a work to deflour Scripture: and the union of the divine and humane natures in the per&s;on of the Son of God, becau&s;e it is cro&s;s to rea&s;on, therefore they bla&s;pheme this truth: Chri&s;t &s;aith, Be|lieve me, that I am in the Father, and the Fa|ther in me; now they will not believe it, be|cau&s;e they cannot comprehend it; and then God leaves them to their own rea&s;on, and the pride of their own hearts, to bla&s;pheme tho&s;e high and &s;acred truths which they &s;hould em|brace.</P>
<P N="7">7. <NOTE PLACE="marg"><HI>Superbus ac &s;aevus do|minus, qui &s;ervii&s;&s;e patrem &s;u|um parum meminit.</HI> Plin.</NOTE> Pride is the root of cruelty towards o|thers; and this may be &s;een commonly in tho&s;e that have ri&s;en from a mean to an high e&s;tate in the world, that they have &s;oon forgotten the rock from whence they were hewen, and
<PB N="194" REF="106">have proved very proud and &s;upercilious, as <HI>Pliny</HI> &s;aith of <HI>Largius</HI> the <HI>Lacedemonian,</HI> that he was a haughty and cruel Ma&s;ter, and one that forgat his father to have been a &s;ervant. We have a Proverb, Set a begger on hor&s;e|back, and he will ride a gallop; to &s;et a man of low degree in high place, 'tis like &s;trong drink to a weak head,
<NOTE PLACE="marg">A&s;perius nihil e&s;t hu|mili cum &s;urgit in al|tum.</NOTE> it will make him giddy: well did <HI>Agur</HI> reckon this among the things which di&s;quiet the earth, which the earth could not bear; a &s;ervant when he reigneth, and an hand-maid heire to her mi&s;tre&s;s, <HI>Prov.</HI> 30.22, 23. A proud and cruel wretch was one <HI>Me&s;&s;ala</HI> a Procon&s;ul of <HI>A&s;ia</HI> under <HI>Augu&s;tus</HI> the Emperour,
<NOTE PLACE="marg"><HI>Seneca lib.</HI> 2 <HI>de ira|cap.</HI> 5.</NOTE> of whom <HI>Seneca</HI> &s;aith, that having beheaded three hundred men in one day, he &s;trutted among their dead corp&s;es, applauding him&s;elf, and crying out, <HI>O rem re|giam,</HI> O royal and Kingly deed! <HI>Seneca</HI> likewi&s;e reporteth of <HI>Cneius Pi&s;o,</HI> a proud,
<NOTE PLACE="marg"><HI>Theodorus</HI> Tutor to <HI>Ti|berius</HI> foretold the cruel di&s;po&s;ition of his &s;cholar, calling him often Clay &s;oaked in blood. <HI>Suetonius.</HI></NOTE> mad-brain'd and ha&s;ty General of the <HI>Roman</HI> army, that having made a law, that if two men went from his camp together, and returned &s;ingle, he that came with|out his fellow &s;hould be &s;lain, pre|&s;uppo&s;ing and pre&s;uming that he had &s;lain his fellow: it fell out that two of his &s;ouldiers went out in a dark night, one upon &s;ome oc|ca&s;ion being parted from the other they could not find one another again; whereupon he commanded him that was returned without his
<PB N="195" REF="106">fellow to be &s;lain, and gave order to his Cen|turion to &s;ee the execution, which which they are going about,
<NOTE PLACE="marg"><HI>Seneca lib. de ira c.</HI> 16</NOTE> the other cometh and &s;hew|eth him&s;elf &s;afe; whereupon the Centurion &s;taid the execution, and carried him to <HI>Pi&s;o</HI> to plead his innocency, and beg his pardon, which he would by no means grant, but cau&s;ed them all three to be executed;
<NOTE PLACE="marg"><HI>Periere tres ob unius innocentiam; et tria cri|mina fecit, quia nullam invenit.</HI> Sen. de ira.</NOTE> the fir&s;t becau&s;e he was condemned, and he would not revoke or rever&s;e his &s;entence: the &s;econd, becau&s;e he gave occa&s;ion that his fellow was condemned; and the Centurion for not exe|cuting his Generals commands; which gave occa&s;ion to <HI>Seneca</HI> to &s;ay upon that cruel act, <HI>Three peri&s;hed for the innocency of one; and three crimes he committed, becau&s;e he found not any.
<NOTE PLACE="marg">Sueton, in vit. Calig.</NOTE> Caligula</HI> boa&s;ted how many men he had con|demned and &s;een executed, while the Empre&s;s his wife fetcht a nap in an afternoon: he com|mended in his own nature nothing more, or almo&s;t &s;o much, as <GAP LANG="grc" DESC="foreign" RESP="OXF"> (to u&s;e his own word) unremoveable rigour: he it was that wi&s;ht the people of <HI>Rome</HI> had but one neck, that he might cut them off at one blow. But the judgements of God have often &s;urprized proud and cruel Tyrants. <HI>Procopius</HI> tells us of one <HI>Theodorick</HI> &s;ometime King of the <HI>Gothes,</HI> that in his pride having villanou&s;ly &s;lain two Noble <HI>Romans,</HI>
<NOTE PLACE="marg"><HI>Symmachus</HI> &amp; <HI>Boetius. Procopius lib.</HI> 1 <HI>de bello Go|thico.</HI></NOTE> that bloody deed was &s;till boiling in his heart, and the thoughts of it would give him no re&s;t, nor &s;uffer him to be quiet; and one time, having a fi&s;hes head &s;et
<PB N="196" REF="107">upon his table among other di&s;hes, he pre|&s;ently conceiteth it to be the head of one of them, the eyes his eyes, the teeth his teeth,
<NOTE PLACE="marg"><HI>Theodoret</HI> tells us, that a certain Chri&s;tian Captain was &s;o bold with <HI>Valens</HI> the Em|perour, as to tell him, that he was unfortu|nate in his wars, be|cau&s;e of his pride and cruelty, and &s;ome no|torious abu&s;es offered to Gods Me&s;&s;engers and Mini&s;ters. <HI>Theo|doret. Eccle&s;. hi&s;t. lib.</HI> 4.</NOTE> and &s;o falling into a fit of frenzy he died de&s;tracted of his wits. So likewi&s;e <HI>Philo</HI> the Jew reporteth of one <HI>Flaccus,</HI> that having u&s;ed all kind of cruelty to the poor Jews, and being afterwards bani&s;ht by <HI>Caligula,</HI> in his exile, he thought every man that he &s;aw to intend &s;ome harme to him; therefore if he &s;aw any come toward him &s;oftly, he thought he had &s;ome plot a|gain&s;t him; if he came ha&s;tily, then he thought he came with a commi&s;&s;ion to di&s;|patch him; if any &s;pake him fair, he thought they flattered him, and meant to deceive him; if any &s;pake roughly to him, he thought they &s;corned and contemned him: the&s;e and &s;uch like be the conceits of guilty con&s;ciences, who &s;till &s;uppo&s;e even bu&s;hes and trees to be men, and men to be devils &s;ent to torment them. It is reported of <HI>Constantine</HI> that good Em|perour, that he was a man of an humble and tender &s;pirit; for being troubled with the lepro&s;ie, and de&s;iring much to be cured of it, if it were po&s;&s;ible;
<NOTE PLACE="marg"><HI>Male &s;em|per aegrota|re quam tali remedio convale&s;ce|re.</HI> King <HI>on</HI> Jonah.</NOTE> and being told by his Phy|&s;itians, that he could not but by having his body bathed in the warm blood of infants, he returned this an&s;wer be&s;eeming his profe&s;&s;ion, I had rather alwaies to be &s;ick, then to recover my health by &s;uch a remedy: I have read like|wi&s;e
<PB N="197" REF="107">of <HI>Augu&s;tus Cae&s;ar,</HI> who being on a time invited to a &s;upper by one <HI>Pollio</HI> a noble Orator of <HI>Rome,</HI> who had a &s;ervant that brake a curi|ous chry&s;tal cup, for which fact <HI>Pollio</HI> con|demned him to be thrown into a fi&s;h-pond to feed his Lampreys, which <HI>Cae&s;ar</HI> un|der&s;tanding, da&s;hed the decree,
<NOTE PLACE="marg">Of all Nations, the <HI>Spaniards</HI> are reported to be the mo&s;t cruel, out of their pride cal|ling them&s;elves the &s;ons of God, that the poor <HI>Indians</HI> may the more reverence them. <HI>Hi&s;t. novi orbis.</HI></NOTE> and controuled him that made it; &s;ay|ing that the life of a man was more to be regarded then all the cups of chry&s;tal, and fi&s;h-ponds in the world. And &s;uch was a certain Empre&s;s, who coming to her hus|band, and finding him condemning of men, as he plaid at Che&s;s, en|treated him either to give over his game, or give no &s;entence; for the men he pa&s;&s;ed &s;en|tence upon, were not like tho&s;e that he plaid with. So <HI>Eu&s;ebius</HI> &s;aith of <HI>Con&s;tantine,</HI> that being nece&s;&s;arily enforced to fight with Infi|dels, yet he took the be&s;t order that he could,
<NOTE PLACE="marg"><HI>Eu&s;eb. lib.</HI> 2. <HI>cap.</HI> 13. <HI>Camby&s;es</HI> the &s;econd King of <HI>Per&s;ia</HI> find|ing <HI>Sy&s;an|nes</HI> for mo|ny to have corrupted ju&s;tice, he cau&s;ed him to be flayed, and his skin to cover the Tribunal, and &s;et his &s;on <HI>Ottanes</HI> in his place, and bad him, <HI>Patris exuvias intueri, &amp; ju&s;te judicare;</HI> a notable example of ju&s;tice on a cruel oppre&s;&s;our. <HI>Chronic. Carion. lib.</HI> 2. <HI>p.</HI> 214.</NOTE> that there might be but little blood &s;hed, and therefore he propounded rewards to &s;uch as could take them alive. The Anabapti&s;ts in <HI>Germany</HI> were of another &s;pirit; for had they once forged a device in their fanta&s;tical brains, they would execute it, though it co&s;t many lawful Magi&s;trates their lives for it; and what
<PB N="198" REF="108">might be their ground? Some revelation and &s;ugge&s;tion from the &s;pirit: but what &s;pirit? &s;urely not the &s;pirit of truth, but &s;ome lying &s;pirit, &s;uch as po&s;&s;e&s;&s;ed and in&s;pired <HI>Ahabs</HI> fal&s;e Prophets. Great is the pride and in|&s;olency of &s;ome Ma&s;ters towards their &s;er|vants; not con&s;idering that they al&s;o have a Ma&s;ter in heaven, to whom they mu&s;t be ac|comptable. Some gather from that parable put forth by our Saviour, <HI>Luke</HI> 17.7, 8. (Which of you having a &s;ervant ploughing or feeding of cattel, will &s;ay unto him by and by, when he is come from the field, Go and &s;it down to meat, and will not rather &s;ay unto him, Make ready wherewith I may &s;up, and gird thy &s;elf and &s;erve me, till I have eaten and drunken; and afterward thou &s;halt eat and drink? doth he thank that &s;ervant, becau&s;e he did the things that were commanded him? I trow not) Some I &s;ay, gather from thence, that Ma&s;ters may u&s;urp and in&s;ult over their &s;ervants, and think that therefore they may make them work hard all the day, and wait upon them at night in needle&s;s and unne|ce&s;&s;ary attendance: But God in his law pro|videth again&s;t oppre&s;&s;ing of &s;ervants; he pro|videth re&s;t for oxen and a&s;&s;es, much more for men and women;
<NOTE PLACE="marg">Ho&s;. 6.6. <HI>Aut manu capti in bello, aut are empti, vel &agrave; morte redempti.</HI></NOTE> and tells us by his Prophet, that he will in &s;ome ca&s;es di&s;pence with his own &s;ervice, and have mercy rather then &s;acrifice: and be&s;ides, the&s;e &s;ervants here &s;poken of, were not &s;uch as we now have: but were ei|ther &s;uch as were taken in war, or bought with
<PB N="199" REF="108">money, or redeemed from death, and there|fore owed more &s;ervice to their Ma&s;ters then ours do: and yet even they mu&s;t not be wronged; for doubtle&s;s though it were a corrupt cu&s;tome, yet it was very unlawful, to make &s;ervants &s;laves, and to impo&s;e more up|on them then they were able to endure, cruelty being an abomination and crying &s;in before the Lord.</P>
</DIV3>
</DIV2>
<DIV2 N="26" TYPE="chapter">
<HEAD>CHAP. 26. <HI>Of the Progno&s;ticks of Pride.</HI></HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>SECT. I.</HEAD>
<P>MAny are the mi&s;chiefs and dangers that Pride threatens to the &s;ouls of men; therefore I think it not ami&s;s to &s;et before you &s;ome of the &s;ad i&s;&s;ues of this &s;oul murdering Hydra.</P>
<P N="1">1. It threatens the decay of gifts. The rea|&s;on of man is bla&s;ted by pride; man in the pride of his heart affected to be like unto God,
<NOTE PLACE="marg"><HI>Fe&s;tus</HI> &s;landered <HI>Paul,</HI> that much learning had made him mad: &s;o it might have done, if <HI>Paul</HI> had been as proud of his learning, as <HI>Fe&s;tus</HI> was of his honour.</NOTE> and he became below a man, even like the brute bea&s;ts that peri&s;h. Proud per&s;ons are u&s;ually &s;uch as run mad; when <HI>Nebuchadnez|zar</HI>
<PB N="200" REF="109">was pufft up with pride,
<NOTE PLACE="marg">Inquinat egregios adjuncta &s;uperbia mores.</NOTE> he lo&s;t the u&s;e of his rea&s;on, and was driven out from men, and turned a grazing with the oxen. Parts and gifts are bla&s;ted, 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 him&s;elf:
<NOTE PLACE="marg">Mr. <HI>Hieron</HI> in <HI>P&s;al.</HI> 51.</NOTE> <HI>No ve&s;&s;el &s;o &s;afe to pre|&s;erve the gifts of God in, as a box of &s;obriety lined with humility,</HI> &s;aith 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;
<NOTE PLACE="marg">Si tibi gratia, &s;i &s;apien|tia, formaque detur: Sola &s;uperbia de&s;truit omnia, &s;i comitetur.</NOTE> and here you may &s;ee the matter whereon pride worketh; it is con|trary to all other vices; for whereas they are conver&s;ant about evil things, pride is &s;till upon the abu&s;e of good things: for one man is proud of his wit, another of his memo|ry, another of his learning and knowledge, <HI>&amp;c.</HI> all which are good things in them&s;elves, and might be well u&s;ed; but by pride are &s;o a|bu&s;ed and &s;poiled, as they &s;erve to little or no purpo&s;e: nay, were a man endued with never &s;o many moral vertues, <HI>viz.</HI> if he were as wi&s;e as <HI>Solomon</HI> and <HI>Lycurgus,</HI> as temperate as <HI>So|crates</HI> or <HI>Cato,</HI> as ju&s;t as <HI>Ari&s;tides,</HI> as valiant as <HI>Alexander</HI> the great, or <HI>Julius Cae&s;ar,</HI> if pride be joyned with it, it &s;poileth all; yea <HI>Bernard</HI> &s;aith,
<NOTE PLACE="marg">Petrac. de remed. utri|u&s;qu&egrave; for|tunae.</NOTE> that if pride had been joyned with <HI>Maries</HI> virginity it would have tainted it; and <HI>Petrarch</HI> &s;aith, that though a man were <HI>virtutum omnium alis evectus,</HI> lifted upon the wings of all vertues, yet <HI>&s;ola &s;uperbia bona
<PB N="201" REF="109">omnia corrumperet,</HI> pride alone would &s;poil all the good gifts of God, and make them of little account.</P>
<P N="2">2. Pride threatens the decay of grace; no grace can lodge and flouri&s;h in a proud heart. God giveth grace to the humble, but takes it away from the proud.
<NOTE PLACE="marg"><P><HI>Ut &s;uperbia e&s;t orige omnium criminum, ita &amp; ruina cunctarum virtutum.</HI> Hect. Pintus in Ezek. 15.</P>
<P><HI>Superbus in&s;tar inanis rami &s;e erigit in &s;ub|lime, n&ograve;n animae utilita|t&egrave;m quaerens, &s;ed vani|tatem.</HI> Hector. Pintus in Ezek. cap. 2.</P></NOTE> One ob&s;erveth that pride is the greate&s;t thief in the world; for whereas covetou&s;ne&s;s takes away pity to the poor; luxury, cha&s;tity; and anger, patience, <HI>&amp;c.</HI> Pride takes away humility which is the root and foundation of all graces: great &s;poils doth the devil carry a|way from the field of pride, that he careth not what a man have, &s;o he can make him proud. A proud man with all grace (if that were po&s;&s;ible) is wor&s;e then an humble man with all &s;in, if it were po&s;&s;ible, &s;aith <HI>Chry|&s;o&s;tome:</HI> according to the mea&s;ure of humility is the mea&s;ure of other grace in the heart: humility empties the &s;oul for God to fill it; it empties it of temporal things, and then it mu&s;t needs be filled with &s;piritual ble&s;&s;ings: the Church is <HI>Lilium con|vallium,</HI> a lilly of the vallies. The &s;howers of heaven run from the lofty moun|tains into the low vallies,
<NOTE PLACE="marg"><HI>Humilitas intelligen|tiae lumen aperit, &s;u|perbia ope|rit.</HI> Gregor.</NOTE> &s;oaking them and making them very fruitful: the mountains are dry, hard, barren, cold, full of dangerous precipices: &s;o the proud are full of the dryne&s;s of indevotion, their hearts are hardened, they
<PB N="202" REF="110">are barren and unfruitful in good works, they are &s;ubject to the precipices of &s;in and de&s;tru|ction; they have no &s;oakings from the Spirit of God, and therefore are in a withering and decaying condition: a proud heart is a cold and dead heart: the mountains of <HI>Gilboa</HI> are accur&s;ed; but ble&s;&s;ed are the poor in &s;pirit, <HI>Matth.</HI>
<NOTE PLACE="marg"><HI>Humilitas cordis hu|mani receptaculum gra|tiae Divinae.</HI> Bernard.</NOTE> 5.3. The humble man is a valley &s;weetly planted and watered, &s;aith Dr. <HI>Hall;</HI> he is watered with con&s;tant dews from heaven, his heart is made tender by the Word as <HI>Jo&s;iahs</HI> was, he is fruitful in every grace and good work. A proud heart pufft up with &s;elf-con|ceitedne&s;s of grace and goodne&s;s enough (though it have none) can receive none; proud men are like the Cedars, that are high, fair, and flouri&s;hing, but never bearing fruit.
<NOTE PLACE="marg">God gives good gra|ces, and the devil lay|eth in wait to de&s;troy them. <HI>Aug. ad Monach.</HI></NOTE> Humility opens the eye of the under&s;tanding, pride puts a vail upon it. The humility of mans heart is the receptacle of Gods grace, &s;aith devout <HI>Bernard:</HI> and <HI>Macarius</HI> &s;aith, it will make a man even &s;piritually cove|tous of the graces of gods Spirit; wherein the richer we are, the poorer we &s;hall &s;eem to our &s;elves; and the more we have already, the more we &s;hall &s;till de&s;ire, which is a commend|able covetou&s;ne&s;s,
<NOTE PLACE="marg">Matth. 5.6.</NOTE> as our Saviour a&s;&s;ureth us. Pride is a &s;in that doth expo&s;e the &s;oul to a dreadful cur&s;e from God;
<NOTE PLACE="marg">P&s;. 119.21</NOTE> <HI>Thou ha&s;t rebuked the proud which are cur&s;ed</HI> (&s;aith <HI>David) which do erre from thy Law;</HI> pride makes men erre
<PB N="203" REF="110">from Gods commandements, and this pulleth down a cur&s;e upon them,
<NOTE PLACE="marg">The world calls the proud hap|py, <HI>Malach.</HI> 3.17. but God &s;aith they are cur&s;ed.</NOTE> &s;o that they become like the barren fig-tree cur&s;ed by our Saviour, and then no fruit is to be found upon them any more. It is reported of one <HI>Dydimus,</HI> that he &s;hould make this an&s;wer to one <HI>Alexander</HI> a Jewi&s;h Prie&s;t, de&s;iring &s;ome grace, for a fa&s;hion at lea&s;t, <HI>Non habes vas quo recipias,</HI> God is ready to be&s;tow it upon thee, but thou ha&s;t not where to receive and keep it.</P>
<P N="3">3. Pride bereaves a man of all true peace and comfort; no true peace can lodge in a proud heart; for every proud man is at defi|ance with God; and how can that man have peace in him&s;elf that is at war with God? learn of me &s;aith Chri&s;t, to be meek and lowly in heart, and you &s;hall find re&s;t to your &s;ouls; therefore peace and re&s;t cannot be to the proud in heart: A proud man like the clouds is to&s;t with every bla&s;t and tempe&s;t; he hath no re&s;t in his windy &s;pirit, his heart is &s;till in fear, he is like a wave of the &s;ea, to&s;&s;ed to and fro: Pride cuts off the comforts of the &s;oul; he that walks mo&s;t humbly, walks mo&s;t comfortably; as God dwells with humble &s;ouls, &s;o when they lie low before him,
<NOTE PLACE="marg">I&s;a. 57.15.</NOTE> and are even dead to &s;en&s;e, God will revive the &s;pirit of the humble; pride and vain-glory are &s;piritual &s;piders; if they enter into our hearts, and we do not hunt them out again, as the Bees do the corpo|ral &s;piders out of their hives, we &s;hall &s;oon &s;ee the &s;tore-hou&s;e of our con&s;cience to be much troubled and perplexed. I have read
<PB N="204" REF="111">of <HI>Bernard</HI> having preacht an eloquent &s;er|mon at a great fe&s;tival,
<NOTE PLACE="marg"><HI>Sicut de fonte terre|no &amp; de corporali fluvio non pote&s;t ali|quis bibere, ni&s;i volue|rit &s;e incli|nare: ita &amp; de vivo fonte Chri|&s;to &amp; &s;an|cti &s;piritus fluvio, ne|mo aquam vivam hau|rire poterit, ni&s;i &s;e hu|militer in|clinare vo|luerit, propter illud quod &s;criptum e&s;t, Deus &s;uperbis re&s;i&s;tit.</HI> Cae&s;arius hom. 30.</NOTE> before a great con|cour&s;e of people, the people extol him, but he walketh very dejectedly: the next day he preacheth a very powerful Sermon, plain and full of profitable matter, his &s;incere hearers went away &s;atisfied; but tho&s;e that before ap|plauded him were dumb and &s;ilent: but him|&s;elf was much cheered in &s;pirit; and being askt, why he was &s;o &s;ad when he was &s;o much admired, and &s;o plea&s;ant when not applauded; he returned this an&s;wer: <HI>Heri Bernardum, hodie Chri&s;tum praedicavi:</HI> ye&s;terday I preach|ed <HI>Bernard,</HI> and to day I preacht Je&s;us Chri&s;t: tho&s;e Mini&s;ters and people &s;hall have mo&s;t comfort, that are mo&s;t &s;incere and mo&s;t humble.</P>
<P N="4">4. Pride bereaves a man of God him&s;elf which is the chiefe&s;t good;
<NOTE PLACE="marg"><HI>Dolium ni&s;i undi&abque; &s;it pice illi|tum, &amp; nullas ha|beat ruinas, vinum non pote&s;t con|tinere; &s;ic cor ni&s;i hu|militate muniatur, &amp; nullas habeat vitiorum ruinas, Dei non pote&s;t e&s;&s;e domi|cilium.</HI> Sanct. I&s;aias Abbas. orat. 12. de vino. <HI>Invidia aufert mihi proximum, ira meip&s;um, &s;uperbia Deum.</HI> Hugo de S. Vi|ctore.</NOTE> God is &s;aid to dwell with the humble: <HI>Though the Lord be high, yet he hath re&s;pect to the lowly,</HI> P&s;al. 138.6. <HI>Thus &s;aith the high and lofty one that inhabiteth eternity, who&s;e name is holy; I dwell in the high and holy place, with him al&s;o that is of a contrite and humble &s;pirit,</HI> I&s;a. 57.15. God hath but two dwelling places, one in the highe&s;t hea|vens,
<PB N="205" REF="111">the other in the lowe&s;t and humble&s;t hearts; an humble and contrite &s;oul, hath a heart and &s;pirit beaten to powder, as the word properly noteth, and with &s;uch a one will the Lord dwell: As a ve&s;&s;el unle&s;s it be every where &s;meered with pitch, and have no de|caies, it cannot contain the wine put into it: &s;o if the heart be not fenced with humility, and have no ruining vices, it cannot be the habitation of God: Hence <HI>Hugo</HI> &s;aith very aptly, that envy takes away my neighbour, anger my &s;elf, and Pride takes away God from me.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>SECT. 2.</HEAD>
<P N="5">5. PRide &s;poileth all the good that a man doth: Pride (like wicked <HI>Pharaoh</HI> who commanded the <HI>Egyptian</HI> Mid|wives to kill the male-children of the <HI>Hebrews,</HI>
<NOTE PLACE="marg"><HI>Superbia &amp; vana gloria in&s;idio&s;i&s;&s;ime &amp; blan|di&s;&s;imae be&s;tiae, &amp; tan|quam &s;erpentes optimis actionibus obrepere &s;o|lent.</HI> Chry&s;o&s;t.</NOTE> the fir&s;t day of their birth) de&s;troys every good duty done by us, if humility be wanting to the doing of them. Pride and vain-glory be like flattering bea&s;ts, and the very bane of our be&s;t actions, if they be mingled with them, creeping into them like &s;erpents, as <HI>Chry&s;o&s;tome</HI> &s;peaks: yea <HI>Au&s;tin</HI> &s;aith, that other vices are conver&s;ant about &s;ins and unlawful things that &s;hould not be done, but the&s;e will be bu&s;ied about vertues and good works which ought to be done. And <HI>Chemnitius</HI> tells us, that whereas other vices <HI>vexant &s;ervos Diaboli,</HI> do vex the &s;er|vants
<PB N="206" REF="112">of the Devil, that pride and vain-glory <HI>vexant &s;ervos Dei,</HI> do vex the &s;ervants of God, as well as others. To feed the hungry,
<NOTE PLACE="marg"><HI>Caetera vitia ver&s;antur circa peccata &amp; illicita quae fieri non debent; haec circa virtutes &amp; bona opera ver&s;antur quae fie|ri debent.</HI> Augu&s;t.</NOTE> to give drink to the thir&s;ty, to clothe the naked, to vi&s;it the &s;tranger, defend the fa|therle&s;s and widow, be good works; but if we be proud of them, and boa&s;t of them, they are marred in doing, and we lo&s;e the glory of them, be|cau&s;e we glory of them. <HI>Bonaventure</HI> &s;aith that proud per&s;ons, doing good deeds, and bragging of them, be like a fooli&s;h hen, laying an egg, and then chackling, whereby &s;he lo&s;eth it, and hath it taken from her. So proud per|&s;ons by boa&s;ting of their good works lo&s;e the reward of them, as our Saviour &s;aith, <HI>Matth.</HI> 6.2. The Phari&s;ee &s;aid, he was no extor|tioner, no unju&s;t per&s;on, no di&s;hone&s;t dealer, no adulterer, he fa&s;ted twice in the week, he paid his tithes duly and truly: the&s;e were good things,
<NOTE PLACE="marg"><HI>Sicut humilitas omnia vitia enervat, virtutes colligit &amp; roborat; &s;ic &s;uperbia omnes de&s;truit &amp; annihilat.</HI> Gregor.</NOTE> but he &s;hould have &s;taid till &s;ome body el&s;e had &s;poken of them, therefore he went not away ju&s;tified: Hence <HI>Gregory</HI> draws this conclu&s;ion, As humility weakeneth all vices, and gathereth together and &s;trengtheneth vertues; So pride de&s;troys and annihilateth all vertues and vertuous acti|ons. Pride is mo&s;t to be feared in deeds well done, &s;aith <HI>Au&s;tin. Superbia maxime timenda in recte factis.</HI></P>
<P N="1">1. Con&s;ider that as the Sorcerers of <HI>Egypt</HI>
<PB N="207" REF="112">did many miracles that <HI>Mo&s;es</HI> did; &s;o repro|bates and the children of the devil may in pride, vain-glory, and hypocri&s;ie counterfeit many outward good works for the matter that the children of God do through grace.</P>
<P N="2">2. What good &s;oever we do, its Gods gift that we do it, and through his grace that we are enabled to perform it.</P>
<P N="3">3. When we have done all we can, we come far &s;hort of perfection, and what the law requires of us, and what in duty we are bound to do, <HI>Luk.</HI> 17.10. therefore little rea&s;on have we to be proud of any good that we do: Upon this ground it is that our Saviour re|quireth, that all our good actions be done in &s;ecret: therefore &s;aith he, when thou do&s;t alms,
<NOTE PLACE="marg">Mat. 6.3.</NOTE> let not thy left-hand know what thy right-hand doth. <HI>Luther</HI> &s;aith, the meaning is,
<NOTE PLACE="marg">Luther in loc. <HI>Per dextram bonam volun|tatem, &amp; per &s;ini&s;tram appetitum humanae lau|dis.</HI> Augu&s;t.</NOTE> take not &s;o much from &s;ome unju&s;tly and wrongful|ly, that &s;o thou mai&s;t &s;eem bounti|ful in relieving others liberally; make not many poor, and think to make God Almighty amends by keeping of a few: but that's not likely to be the meaning of the place; <HI>Au&s;tin</HI> under&s;tands by the right-hand, the right purpo&s;e of the heart and mind, and by the left-hand an inordinate de&s;ire of the prai&s;e of men. But I think they are mo&s;t agreeable to our Saviours meaning, who make the words an <HI>Hyperbole,</HI> telling us, that we mu&s;t not make Father, Mother, wife, child, or any friend as near and dear to us as our left-hand
<PB N="208" REF="113">to our right, acquainted with any thing that we do, thereby fi&s;hing for, or hunting af|ter any prai&s;e from them, or de&s;iring to be extolled by them: nay &s;o far mu&s;t we be from blowing and blazing our fame abroad, and be|ing our &s;elves, or de&s;iring others to be trum|petters of our prai&s;e; as (if it were po&s;&s;ible) we &s;hould conceal whatever might be like to puffe us up, and make us proud even from our &s;elves, forgetting (as the Proverb &s;aith) good turnes done of us, and remembring only good turns done to us.</P>
<P>Now our Saviour having directed to a right cour&s;e in almes-giving, doth al&s;o the like in praying; when thou praye&s;t, thou &s;halt not be as the hypocrites are, that pray in the cor|ners of the &s;treets, and &s;tanding in the Syna|gogues, that they may be &s;een of men: But when thou praye&s;t, enter into thy clo&s;et, <HI>&amp;c. Matth.</HI> 6.4, 5.</P>
<P><HI>Object.</HI> But is it then not lawful to pray in publick may &s;ome &s;ay?</P>
<P><HI>An&s;w.</HI> God forbid we &s;hould &s;o &s;ay or think: we have both the commandement of God, <HI>Levit.</HI> 23.8. <HI>Joel</HI> 1.14. <HI>Joel</HI> 2.15, 16. <HI>Matth.</HI> 18.20. 1 <HI>Tim.</HI> 2.8. <HI>P&s;al.</HI> 103.22. and the practice of the godly to the con|trary, <HI>P&s;al.</HI> 26.8. 2 <HI>Chron.</HI> 28.5. and for publick prayer there mu&s;t be a publick place by Gods own ordinance; and it is more po|werful then private prayer, as the &s;upplica|tion of a County, Incorporation, and Com|mon-wealth, then of a few, like many brands
<PB N="209" REF="113">and coals together that give the greater heat:
<NOTE PLACE="marg"><HI>Non cupi|entes &s;ancti e&s;&s;e, &s;ed videri.</HI> Gregor.</NOTE> the thing found fault with then, was not the matter or action of praying in publick, but the manner or end, affection or affectation ra|ther to be &s;een of men and prai&s;ed by men, not de&s;iring to be holy, but to &s;eem &s;o, and to be called &s;o, as <HI>Gregory</HI> &s;aith. Therefore &s;aith our Saviour, When thou praye&s;t, enter into thy clo&s;et, and &s;hut thy door upon thee, <HI>&amp;c. i. e.</HI> approve thy &s;elf to God, and &s;o carry the matter, as it may (if thou can&s;t) be hid from the world: for as a man may pray in &s;ecret in an open place, as the Publican, <HI>Luke</HI> 18. So a man may pray for o&s;tentation in a &s;ecret place, even under many locks, and with many doors &s;hut upon him, if he withdraw him&s;elf, to the end he may be &s;een and ob&s;erved. Therefore <HI>Au&s;tin</HI> writing to certain <HI>Eremites,</HI> whom he &s;tileth brethren in the wilderne&s;s,
<NOTE PLACE="marg">Augu&s;t, <HI>Ad fratres in eremo. Claude o&s;ti|um, hoc e&s;t, noli &s;ermo|ne clamare nec diffundere orationem tuam, nec jactare per populos &s;ed in &s;ecreto tuo ora &s;ecurus, ut te in &s;ecreto po&s;&s;it audire, quoniam videt &amp; audit univer&s;a.</HI> Augu&s;t. Ambro&s;. Hieron. Chemnit.</NOTE> bids them come out of tho&s;e &s;olitary places, and come into towns and Cities, yea even to the Court, rather then be proud of being in a wilderne&s;s.</P>
<P><HI>Object.</HI> But may not a man glory in the good works done by him? doth not the A|po&s;tle &s;ay, <HI>Let every man prove his own work, and then &s;hall he have rejoycing in him&s;elf alone, and not in another,</HI> Gal. 6.4.</P>
<P><HI>An&s;w.</HI> The Apo&s;tle layeth down a remedy
<PB N="210" REF="114">again&s;t &s;elf-love, and over-weening conceit of our &s;elves, and it &s;tands in proving and ex|amining a mans own work by it &s;elf, without comparing it with another mans: Whereof he renders this rea&s;on, Then &s;hall he have re|joycing in him&s;elf alone, and not in another. There is a double ground of glorying; one out of a mans &s;elf, the other in a mans &s;elf.</P>
<P N="1">1. Out of him&s;elf, in God alone, <HI>Jerem.</HI> 9.23. He that gloryeth, let him glory in the Lord, 1 <HI>Cor.</HI> 1.31.</P>
<P N="2">2. In him&s;elf, <HI>viz.</HI> in the comfortable te|&s;timony of a good con&s;cience, 2 <HI>Cor.</HI> 1.12. The one is glorying before God, the other before men; the one of ju&s;tification, the other of holy conver&s;ation for the time pa&s;t, and con&s;tant re&s;olution for the time to come; the one in the te&s;timony of our own con&s;cience, the other in the te&s;timony of Gods Spirit, witne&s;&s;ing with our &s;pirits, that we are the &s;ons of God, <HI>Rom.</HI> 8.16. the fir&s;t not here meant, 1 <HI>Cor.</HI> 1.29.</P>
<P><HI>Object.</HI> This glorying in a mans &s;elf is vain|glory, and a branch of pride.</P>
<P><HI>An&s;w.</HI> It differs from vain-glory in two things.</P>
<LIST>
<ITEM>In the Foundation.</ITEM>
<ITEM>In the End.</ITEM>
</LIST>
<P N="1">1. Vain-glory hath for its ground and foundation, our own vertues, gifts, works, con&s;idered as they come from our &s;elves, not from God: whereas this true glorying, is
<PB N="211" REF="114">grounded upon them as they are fruits of re|generation, and proceeding from ju&s;tification by Chri&s;t, and reconciliation with God.</P>
<P N="2">2. They differ in the end: vain-glory tend|ing to the advancing of our &s;elves, in an o|pinion of our own proper de&s;ert; this true glo|rying aimeth at Gods glory alone, acknow|ledging that all the good that we have, and all the good that we do, to come from God alone, rejoycing in our good works, not as cau&s;es, but as fruits of our ju&s;tification: &s;o that if the que&s;tion be, whether we be ju&s;tified by them or not; we mu&s;t then di&s;claim them, and tread them under our feet, and account them as dung, as <HI>Paul</HI> did, <HI>Phil.</HI> 3.7, 8, 9, 10.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>SECT. 3.</HEAD>
<P N="6">6. PRide will make a man unfit for &s;ociety with others: Pride is a great enemy to union; therefore it is that there are &s;o many &s;ad &s;eparations of men one from another in the&s;e divided times. It is very hard for men of proud &s;pirits long to accord and unite to|gether.
<NOTE PLACE="marg"><HI>Melanct. Comment. in</HI> Prov. 13.10.</NOTE> <HI>Melancton</HI> compareth proud men to mountains, and &s;aith, concerning &s;uch men there was wont to be this Proverb, <HI>Duo montes non mi&s;centur.</HI> Two mountains will not mix together: Humble per&s;ons are very &s;ociable, they can conver&s;e together with an unequal re&s;pect of age, parts, &s;ex, or degree: Hum|ble men, like the Bees, love a &s;ociable life; who
<PB N="212" REF="115">as <HI>Ambro&s;e</HI> ob&s;erveth, are included and in|clo&s;ed in one hive, and &s;hut up with one door. Proud per&s;ons cannot cope together; a proud man envieth his &s;uperiors, becau&s;e they be above him; he &s;corneth his inferiors, becau&s;e they be beneath him, and labours to keep them down, le&s;t they over-take him; and he &s;tudi|eth to &s;upplant and undermine his equals, le&s;t they out-&s;trip and excell him: therefore that our Saviour might correct this humour among his own Di&s;ciples, he took a little child, and &s;et him in the mid&s;t of them,
<NOTE PLACE="marg">Matth. 18.2, 3.</NOTE> &s;aying, <HI>&V;nle&s;s ye be|come as little children, ye &s;hall not enter into the Kingdom of God.</HI> Children are humble and meek-&s;pirited, they envy not, they di&s;dain not, they exalt not them&s;elves one above another; the children of a Prince will be familiar and play with the child of a pea&s;ant; they equal them&s;elves one to another, till they be told their places, and made proud by being ob|&s;erved. So mu&s;t not Chri&s;tians &s;trive for pre|cedency and &s;uperiority above their brethren. Thus <HI>David</HI> &s;aith, that his heart was not haughty, <HI>&amp;c.</HI> nor walked in matters too high for him: but &s;aith he, <HI>I have behaved and quieted my &s;elf as a child,
<NOTE PLACE="marg">P&s;al. 131.1, 2. <HI>Servus &s;er|vorum dei.</HI></NOTE> as a child that is wean|ed of his mother; my &s;oul is even as a weaned child.</HI> The Pope indeed is &s;tiled by a mo&s;t lowly title, The &s;ervant of the &s;ervants of God, though he be nothing le&s;s; but had we hearts truly humble, we &s;hould learn the Apo|&s;tles le&s;&s;on, and &s;erve one another in love. The <HI>Romans</HI> therefore painted humility in the
<PB N="213" REF="115">form of a &s;erving-man, wearing black gar|ments, his head hanging down, and a &s;taffe in his hand, to repre&s;ent the &s;everal good conditions of humility, and of the humble man.</P>
<P N="1">1. He thinks meanly of him&s;elf, albeit mo&s;t noble and excellent.</P>
<P N="2">2. He ever thinks him&s;elf bound to run the way of Gods Commandments; this is ex|pre&s;&s;ed by the &s;taffe in his hand.</P>
<P N="3">3. The black-garments expre&s;s him to be one of <HI>Sions</HI> mourners, like the poor Publican lamenting his &s;ins, &s;tanding afar off, as not worthy to lift up his eyes to heaven.</P>
<P N="4">4. To &s;ignifie that him&s;elf was created to &s;erve God and others; and this the picture expre&s;&s;ed, by being in the form of a &s;erving|man.</P>
<P N="7">7. Pride threatens ruine and de&s;truction to to a mans children, hou&s;e and fa|mily.
<NOTE PLACE="marg">The Hebrews call the generation of children the building up the hou&s;e: and Pride throws down this building.</NOTE> The Lord will de&s;troy the hou&s;e of the proud, &s;aith <HI>Solomon,</HI> Prov. 15.25. though (like <HI>Lucifer</HI>) he &s;et his ne&s;t among the &s;tars, yet pride will unne&s;t him, and throw him down. Thus God brought ruine upon the hou&s;e of <HI>Valois;</HI> tho&s;e proud per&s;ecutors of the <HI>French</HI> Prote&s;tants. So likewi&s;e <HI>Maximinus</HI> the <HI>Roman</HI> Emperour, having made a decree again&s;t the Chri&s;tians, and being in the act of per&s;ecuting them, he peri&s;hed in an in&s;urrection and mutiny of his &s;ouldiers, who hated him for his pride and
<PB N="214" REF="116">cruelty, and killed not only him&s;elf, but his &s;on al&s;o, crying out, That there &s;hould not a whelp e&s;cape of &s;o bad a breed. Proud Pa|rents are the greate&s;t enemies to their chil|dren, that po&s;&s;ibly can be, making them liable to Gods wrath and cur&s;e. When good <HI>He|zekiah</HI> grew proud of his trea&s;ures,
<NOTE PLACE="marg"><HI>Quae &s;ervare poterat occultata, praedae red|didit obnoxia o&s;tentata,</HI> M S. I&s;a. 39.6, 7.</NOTE> and &s;hewed them to the Emba&s;&s;a|dours of the King of <HI>Babylon:</HI> the Prophet tells him from the Lord; that the daies &s;hould come, that all that was in his hou&s;e, and all that his Fathers had laid up in &s;tore to that day, &s;hould be car|ried to <HI>Babylon;</HI> and that his &s;ons which he &s;hould beget, &s;hould be taken away by them; and be Eunuchs in the Palace of the King of <HI>Babylon;</HI> his hou&s;e and po&s;terity &s;hould be ruined for his pride.</P>
<P N="8">8. It will make a man nothing? though a proud man think him&s;elf &s;omething, yet he is nothing, <HI>Gal.</HI> 6.3.</P>
<P><HI>Object.</HI> Are men nothing, were they not created in the Image of God, in holine&s;s and righteou&s;ne&s;s?</P>
<P><HI>An&s;w. Paul</HI> &s;peaks not of men, as they were in the &s;tate of innocency,
<NOTE PLACE="marg"><HI>Perche &s;e alcuno &s;i &s;tima e&s;&s;er qualche co&s;a, e&s;&s;en|do egli niente inganna &s;e &s;te&s;&s;o con la &s;ua fan|ta&s;ia.</HI> Ital.</NOTE> but as they are in the &s;tate of corruption and apo&s;tacy; and therefore now man is not what he may imagine him&s;elf to be; and if he think him|&s;elf to be &s;omething, when he is nothing, he deceiveth him&s;elf. The <HI>Italian</HI> tran&s;lator renders it thus: If any man deem
<PB N="215" REF="116">him&s;elf to be &s;omething, he being nothing, de|ceiveth him&s;elf with his own fancy. The pride of thy heart hath deceived thee, &s;aith the Lord to <HI>Edom. Obad. ver.</HI> 3. The proud man thinks he hath &s;ub&s;tances when he hath but &s;hadows; as they that think them&s;elves Prin|ces, when they be but Pea&s;ants,
<NOTE PLACE="marg">I&s;a. 29.8.</NOTE> and ba&s;e per|&s;ons; or like &s;uch as dream they be at fea&s;ts, and waking are hungry: men are u&s;ually deceived two waies.</P>
<LIST>
<ITEM>By others.</ITEM>
<ITEM>Or by them&s;elves.</ITEM>
</LIST>
<P N="1">1. By others: as by flatterers, &s;o they are deceived occa&s;ionally.</P>
<P N="2">2. By them&s;elves; and &s;o they are deceived truly and properly. For he that deceiveth him&s;elf may well plea&s;e him&s;elf, but tis in his errour; for indeed he deceiveth him&s;elf in his imagination, as <HI>James</HI> tells us, <HI>Jam.</HI> 1.22, 26. Every proud man at the la&s;t &s;hall have no more to &s;peak in his own defence, but that which an Apocryphal writer &s;peaks of the damned,
<NOTE PLACE="marg">Wi&s;d. 5. <HI>Plutarch in vit. Alex.</HI></NOTE> What hath pride profited us? Thus <HI>Plutarch</HI> re|ports of <HI>Alexander,</HI> that being in <HI>India,</HI> he cau&s;ed his &s;oldiers to make and leave behinde them, bits and &s;naffles, and hor&s;e-&s;hooes of a huge bigne&s;s, and huge &s;pears, ma&s;&s;y &s;hields, big helmets, long &s;words, and other furniture for hor&s;e and man an&s;werable, that he might be thought &s;ome Giant; whereby thinking to deceive others, he chiefly deceived him&s;elf; and &s;urely, this &s;piritual guile is the wor&s;t of
<PB N="216" REF="117">all the re&s;t, whereby while men deceive others in the profe&s;&s;ion, they deceive them&s;elves of their &s;alvation.</P>
</DIV3>
</DIV2>
<DIV2 N="27" TYPE="chapter">
<HEAD>CHAP. 27. <HI>Of the Cure of Pride: the fir&s;t direction.</HI></HEAD>
<P>I Am now come to the cure of this danger|ous and de&s;parate malady, and here &s;hould I con&s;ult with the wi&s;e&s;t and mo&s;t experienced about the cure thereof; I doubt it would be to little purpo&s;e, becau&s;e &s;carce a man can be found, that hath an experimental knowledge of the cure of it in him&s;elf: therefore I &s;hall gather &s;ome receipts out of the Scriptures, which may prove mo&s;t likely for the curing of this di&s;ea&s;e.</P>
<P><HI>Direct.</HI> 1. Set before you the condition of your bodies and &s;ouls, and therein you will find matter &s;ufficient to abate your pride.</P>
<P N="1">1. Concerning our bodies; the con&s;idera|tion of the matter whereof they were made,
<NOTE PLACE="marg">Homo ab bumo.</NOTE> &s;hould make us low and humble in our own eyes. Its reported of <HI>Agathocles,</HI> that being advanced to the Kingdom of <HI>Cicily,</HI>
<NOTE PLACE="marg"><HI>Cur non humillimus cu~ &s;is humi limus?</HI> though we have <HI>diver&s;am ve|&s;tem,</HI> yet we have <HI>ean|dem cutem.</HI></NOTE> and yet but a Potters &s;on, he would not be &s;erved at his meals in plate, but in earthen ve&s;&s;els; whereby he might be put in minde of two things: fir&s;t, of his beginning and pedigree from whence he came, but from the
<PB N="217" REF="117">potters &s;hop, of mean parentage; and &s;econd|ly of his end, that he &s;hould one day fail, and could not la&s;t long, but him&s;elf and high e&s;tate was &s;ubject to ca&s;ualty; yea perhaps he might come to ruine &s;uddenly, as an earthen ve&s;&s;el is &s;ometime broken ere any body be aware: Thus we &s;ee, he being an Heathen, u&s;ed the&s;e con&s;iderations to humble him: It is a foul &s;hame for Chri&s;tians to come herein behind him: now to humble us we need but meditate on the matter whereof we were made, <HI>viz.</HI> not gold or &s;ilver, the pure&s;t of mettals,
<NOTE PLACE="marg"><HI>Non dicit Deus Ada|mo, &egrave; pul|vere es, &s;ed pulvis es.</HI> Mu&s;culus.</NOTE> nor yet of fire, aire, or water, the more pure ele|ments; but for the mo&s;t part, of earth, the gro&s;&s;e&s;t and ba&s;e&s;t of them all, <HI>the very bed and bread of the Serpent;</HI> why then &s;hould ba&s;e earth be proud? <HI>Abraham</HI> made better u&s;e of this con&s;ideration, even checking him&s;elf,
<NOTE PLACE="marg">Gen. 18.27. Job 13.12.</NOTE> and craving pardon for his boldne&s;s to &s;peak unto God, being but du&s;t and a&s;hes: and holy <HI>Job</HI> coun&s;elleth his friends not to think too well of them&s;elves, and too ill of him; for &s;aith he,
<NOTE PLACE="marg">Mr. <HI>Weems</HI> &s;aith, that the body of man is made not of the heart of the earth, which is rich in mettals; nor of the &s;oil of the earth, which is rich in fruits, nor of the &s;and of the earth which is good for balla&s;t: but of the du&s;t, the mo&s;t unprofitable thing.</NOTE> <HI>Your remembrances are like to a&s;hes, and your bodies to bodies of clay;</HI> In a word! as we were not made of gold or &s;ilver the pure&s;t of met|tals, no more were we made of bra&s;s, iron, or &s;teel, the toughe&s;t of mettals, and the mo&s;t la&s;ting; but of the earth, yea the du&s;t of the earth, which is pre&s;ently blown away with e|very bla&s;t of wind: and as &s;oon are the
<PB N="218" REF="118">younge&s;t and &s;tronge&s;t of us &s;wept away from the places of our habitations, &s;o that they &s;hall know us no more, if the breath of God once blow upon us; for we dwell but in hou&s;es of clay, and our foundation is in the du&s;t, <HI>Job</HI> 4.19. Why then &s;hould we pamper our &s;elves with all the dainties and delicates of fle&s;h, fowl, and fi&s;h, that the earth, aire, and &s;ea may afford us; when we our &s;elves mu&s;t ere long (and we know not how &s;oon) become a &s;ervice and &s;econd cour&s;e for the worms? or why &s;hould we with <HI>Diotrephes,</HI> and &s;uch ambitious a&s;piring &s;pirits labour to be above others while we live,
<NOTE PLACE="marg"><HI>Willege&s;i, Willege&s;i, recole unde veneris. Becolcerus in anno.</HI> 1011.</NOTE> that mu&s;t be laid level with the earth, nay lower then the upper part of the earth when we are dead. I have read of <HI>Willege&s;ius,</HI> who being the &s;on of a Carpenter, and after|wards Bi&s;hop of <HI>Mentz,</HI> had this written in his bed chamber with great letters, <HI>Willege&s;ius, Willege&s;ius, remember whence thou came&s;t.</HI> The greate&s;t will have no cau&s;e to be proud, if he remember whence he came, even from the du&s;t.</P>
<P N="2">2. Con&s;ider that every man in the world is born a poor, naked, helple&s;s creature, and born to labour and trouble. Naked came I out of my mothers womb,
<NOTE PLACE="marg">Job 1.21.</NOTE> &s;aith <HI>Job;</HI> and this one thought well taken in, and fully dige&s;ted, will lay pride in the du&s;t; And here I might &s;hew you how nature, which &s;hews her &s;elf a mother to other creatures, is but as it were a &s;tep-mo|ther unto man, denying him many of tho&s;e natural helps wherewith they are endowed,
<PB N="219" REF="118">&s;ending him forth weak and weaponle&s;s, want|ing that natural in&s;tinct to feed him&s;elf,
<NOTE PLACE="marg">Dentetime|tur aper, defendunt cornua tau|rum.</NOTE> when he is brought forth, and tho&s;e natural in&s;tru|ments to defend him&s;elf, when he is brought up: the very fir&s;t voice and noi&s;e that man uttereth, is weeping and crying, being as it were a Prophet and Progno&s;ticator of his &s;uc|ceeding mi&s;ery; he cometh forth weeping in|to a vally of tears, &s;eeming to be grieved, that he is a man, and not &s;ome other creature, a&s;hamed becau&s;e naked; to weep becau&s;e he is born to labour not to honour,
<NOTE PLACE="marg"><HI>Qui natus non e&s;t in dolore, putet &s;e natum non e&s;&s;e ad laborem; la|bor e&s;t in Actione, Dolor e&s;t in pa&s;&s;ione; &amp; quid non eis grave, quibus vivere labor e&s;t?</HI> Bern.</NOTE> for this is the common condition of all <HI>Adams</HI> po&s;terity: In the &s;weat of thy face &s;halt thou eat bread till thou return to the ground, <HI>Gen.</HI> 3.19. As it was laid upon <HI>Eve</HI> and all her daughters to conceive in &s;or|row, &s;o was it laid upon <HI>Adam</HI> and all his &s;ons to live by labour: Therefore <HI>Bernard</HI> &s;aith well to this purpo&s;e: He that is not born in &s;orrow, let him think that he is not born to labour; there is labour in action, grief in pa&s;&s;ion or &s;uffering, and what is not grievous to tho&s;e to whom life it &s;elf is a la|bour? why then &s;hould we paint our backs with gorgeous apparel, &s;eeing we were but made of a piece of earth, from whence we came naked, and whither we mu&s;t go again naked as <HI>Job</HI> &s;aith? and why &s;hould any man be proud of his po&s;&s;e&s;&s;ions, and inheritances, when as he is born to nothing but the bread of affliction and the waters of adver&s;ity?</P>
<PB N="220" REF="119">
<P N="3">3. The con&s;ideration of the manifold pains, weakne&s;&s;es, &s;ickne&s;&s;es, and infirmities of the body, &s;hould much abate our pride. God takes away health and &s;trength many times from his deare&s;t children, as from <HI>Hezekiah,</HI> 2 Kings 20.1. from <HI>David,</HI> P&s;al. 41.8. and from <HI>Lazarus</HI> whom Je&s;us loved, <HI>Joh.</HI> 11.3. God many times brings di&s;ea&s;es upon our bo|dies to cure the di&s;ea&s;e of pride.
<NOTE PLACE="marg">Gregor. praefat. in Moral.</NOTE> <HI>Gregory</HI> tells us, that while he was expounding the tragical hi&s;tory of <HI>Job,</HI> that he was afflicted with continual feavers; yet this good he thereby gathered, that it &s;o fell out, that by Gods Providence, him&s;elf being &s;ick and wounded, &s;hould expound wounded <HI>Job;</HI> the&s;e &s;trokes upon his body made him the bet|ter to under&s;tand, and with words the better to expre&s;s the mind of wounded <HI>Job.</HI></P>
<P>God opens the ears of men, and &s;ealeth their in&s;truction: he is cha&s;tened al&s;o with pain upon his bed, and the multitude of his bones with &s;trong pain; and the end that God aim|eth at is, that he may withdraw man from his purpo&s;e,
<NOTE PLACE="marg">Job 33.16, 17, 19, 20.</NOTE> and hide pride from man: bodily weakne&s;&s;es many times bring down the pride and &s;toutne&s;s of our hearts.</P>
<P N="4">4. The frequent and &s;erious con&s;ideration of death, to which the body is al&s;o &s;ubject, is of great force to pull down pride, and keep the &s;pirit very humble. Death is the humble mans univer&s;ity; no man would be proud of bodily &s;trength or beauty, did he frequently think of death; this would make the &s;toute&s;t
<PB N="221" REF="119">to &s;trike &s;ail, and ca&s;t down their proud cre&s;ts in the mid&s;t of their greate&s;t jollity. O thou who art du&s;t and a&s;hes, why do&s;t thou wax proud? remember whence thou art and be a&s;hamed, where thou art and la|ment, whither thou art going,
<NOTE PLACE="marg"><P><HI>Quid &s;uperbis pulvis &amp; cinis? memento un|de es &amp; erube&s;ce; ubi es, &amp; ingemi&s;ce; quo iturus es, &amp; perhor|re&s;ce.</HI> Bern.</P>
<P>One cried to <HI>Johannes Eleemo&s;ynarius</HI> being made Patriarch, <HI>Perfice &s;epulchrum, perfice &s;e|pulchrum.</HI></P></NOTE> and tremble for fear, &s;aith <HI>Bernard.</HI> Let us con&s;tantly remember our end, and we &s;hall not do ami&s;s. Let the meditation of the death of the body be to us, as <HI>Philips Page,</HI> as <HI>Jo&s;ephs Sepulchre</HI> in his garden, a place of plea&s;ure. <HI>Facile contemnit omnia, qui a&s;&s;idue cogitat &s;e moriturum;</HI> that man ea&s;ily de&s;pi&s;eth all things, who daily thinketh that he &s;hall die. This u&s;e <HI>Paul</HI> makes of it: &s;eeing we brought nothing into this world, and can carry nothing out; having food and raiment, let us be therewith content, 1 <HI>Tim.</HI> 6.7, 8. Let us not proudly a&s;pire after great things here, becau&s;e &s;hortly we mu&s;t die and leave all behind us. <HI>Agno&s;cat homo &s;e e&s;&s;e mortalem, &amp; franget elationem.</HI> Aug.</P>
<P N="2">2. Let us con&s;ider the &s;tate and condition of our &s;ouls, and hence we may fetch matter enough to keep down our pride. Man was made an excellent creature, made in the image of God, in knowledge, righteou&s;ne&s;s and holi|ne&s;s; but this image of God in man is by his fall much weakened, and he that was by crea|tion the noble&s;t creature on earth, is now be|come a vagabond on earth, a child of wrath,
<PB N="222" REF="120">an enemy to God: if we will view our &s;elves in the gla&s;s of Gods law,
<NOTE PLACE="marg">Rom. 7.</NOTE> we &s;hall &s;ee our own vilene&s;s and deformity, and that in us, that is, in our fle&s;h there dwells no good thing; that there is nothing but vanity in our minds, re|bellion in our wills, ataxy in our affections, tran&s;gre&s;&s;ion in our lives, that all our be&s;t righteou&s;ne&s;s is as filthy rags, that our &s;ouls are the very proper &s;ubjects of mi&s;ery, our hearts the very center of fears and &s;orrows, and our minds the hives and receptacles of &s;warms of thorny and di&s;tracting cares, which make man a &s;lave to his pa&s;&s;ions, di&s;turbe his peace, and make the be&s;t of his earthly com|forts to be but &s;plendid vanities and golden delu&s;ions; the con&s;ideration hereof, and the mi&s;erable e&s;tate we are liable to, will drive us out of love and liking with our &s;elves; yea make us with <HI>Job,</HI>
<NOTE PLACE="marg">Job 42.6.</NOTE> to abhor our &s;elves, and re|pent in du&s;t and a&s;hes; It is reported of <HI>Gre|gory Nazianzen,</HI>
<NOTE PLACE="marg">Dr. <HI>Abbot</HI> on <HI>Jonah.</HI></NOTE> that when any thing fell out pro&s;perou&s;ly to him, whereby he feared that pride might &s;eize upon him or get footing in him,
<NOTE PLACE="marg"><HI>Quando pavo pedes &s;ubito in|&s;picit, &s;ta|tim remittit animum &amp; circulum pennarum. Et&s;i enim habet homo, propter quod exultet; &s;i tamen in&s;pererit &s;uam originem &amp; vitae &s;uae conditiones, &s;tatim remittet,</HI> &amp;c. Franzius.</NOTE> that he would pre&s;ently &s;et him&s;elf to read over the Lamentations of <HI>Jeremiah;</HI> and when&s;oever the like befals any of us, or when|&s;oever we feel our &s;elves tickled with the itch|ing humour of &s;elf-love, or &s;elf-liking, in regard of our outward gifts or inward graces, let us enter into a &s;erious meditation of our
<PB N="223" REF="120">foule&s;t &s;ins, and reigning deformities, that &s;o we may nip this &s;in of pride in the bud, and kill the &s;erpent in the &s;hell: when the Peacock &s;preads his circled train, turning to the one &s;ide, and to the other, he &s;truts it bravely, but at la&s;t (as it were reflecting on his hoar&s;e and hideous voice, and ca&s;ting his eyes on his black feet) he goes &s;neaking away and lets fall his fair fan of feathers: &s;o when we are apt to be pufft up with pride by rea&s;on of any thing we have, and enjoy, or of any thing we have done or &s;uffered; let us con&s;ider the infinite temp|tations and weakne&s;&s;es,
<NOTE PLACE="marg"><HI>Quomodo &s;uperbiat qui &s;ecum &s;emper &s;en|tinam por|tat?</HI> Hieron</NOTE> and &s;inful imperfecti|ons, that continually attend upon, and accom|pany even our be&s;t actions, and we &s;hall find matter enough to empty us of our high and windy conceits. Bees flying in the aire do bal|la&s;t their wings with little &s;tones, le&s;t the wind blow them away; &s;o when we are apt to be blown away with the wind of pride, let our minds be balla&s;ted with the thoughts of our &s;ins.</P>
</DIV2>
<DIV2 N="28" TYPE="chapter">
<PB N="224" REF="121">
<HEAD>CHAP. 28. <HI>The &s;econd Direction.</HI></HEAD>
<P><HI>Direct.</HI> 2. LOok up to God, and thou wilt &s;ee enough in him to pull down thy pride.</P>
<LIST>
<ITEM>Gods greatne&s;s.</ITEM>
<ITEM>Gods holine&s;s.</ITEM>
<ITEM>Gods goodne&s;s.</ITEM>
</LIST>
<P N="1">1. Con&s;ider the greatne&s;s of God, and the &s;uperiority of God above man, and the power that he hath over man:
<NOTE PLACE="marg">P&s;. 95.3, 6.</NOTE> the Lord is a great God, and a great King above all gods, there|fore let us wor&s;hip and bow down, and kneel before the Lord our Maker, &s;aith the P&s;almi&s;t: If man <HI>could do according to his will,</HI> and God <HI>would do according to his power,</HI>
<NOTE PLACE="marg">Gen. 6.6, 7</NOTE> who could &s;tand? I will de&s;troy man from the face of the earth, &s;aith the Lord: The Original word is, as <HI>Pareus</HI> hath it,
<NOTE PLACE="marg">Pareus <HI>in loc.</HI></NOTE> I will <HI>&s;teep him</HI> as a man &s;teeps 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 fir&s;t principles, and original matter whereof he was made; there is no du&s;t &s;o high, but this great God is able to give it a &s;teeping; God is alwaies provided of a rod for his children, and of an ax and &s;word for his enemies; though
<PB N="225" REF="121">he doth not alwaies &s;mite, yet he is ever ready;
<NOTE PLACE="marg">P&s;al. 7.13.</NOTE> he hath prepared in&s;truments of death; his bow is bent and his arrows are upon the &s;tring; therefore when thou walke&s;t in the ruffe of thy pride, God can &s;tretch out his Almighty arm, and let fly a deadly arrow that may wound thy &s;oul for ever. Therefore when thou beginne&s;t at any time to be pufft up, think who thou art, and who God is; when thou thinke&s;t thou art &s;omething, look upon the greatne&s;s of the mo&s;t high God, and then thou wilt &s;ee thou art ju&s;t nothing.</P>
<P N="2">2. Con&s;ider the holine&s;s of God, and then look upon thine own &s;infulne&s;s and vilene&s;s, and thou wilt &s;ee little cau&s;e to be proud. <HI>Bi&s;hop Hooper</HI> &s;aid at the &s;take, Lord, thou art heaven, I am hell; Thou art Ju&s;tice, I am &s;in, was <HI>Luther</HI> al&s;o wont to &s;ay. Gods holine&s;s will &s;hew us our &s;inful &s;pots and defilements. When the Prophet &s;aw a glorious vi&s;ion of the Lord,
<NOTE PLACE="marg">I&s;a. 6.3, 5.</NOTE> and heard the Seraphims proclaim the thrice holy name of God, he cries out imme|diately, Wo is me, for I am undone, becau&s;e I am a man of unclean lips. How &s;hall I that am altogether unclean &s;tand before this holy Lord God? The pride of man mu&s;t needs fall down before the holine&s;s of God.</P>
<P N="3">3. Con&s;ider the goodne&s;s of God; and that will abate our pride. When <HI>David</HI> &s;ent Me&s;&s;engers to <HI>Abigail,</HI>
<NOTE PLACE="marg">1 Sam. 25.41.</NOTE> to a&s;&s;ure her he would be her husband, this maketh <HI>Abigail</HI> low in our own eyes: Let me, &s;aith &s;he, be a &s;ervant to wa&s;h the feet of the &s;ervants of my Lord;
<PB N="226" REF="122">&s;hall <HI>David</HI> honour me to make me his wife, who am &s;carce worthy to be one of his &s;er|vants? So the con&s;ideration of Gods great goodne&s;s to man, is a &s;pecial means to humble him before the Lord. What am I, O Lord, that thou &s;hould&s;t &s;et thy heart upon me, Create me after thine Image, Redeem me by the blood of thy Son, provide Heaven and Glory for me? the con&s;ideration of &s;uch fa|vours will make him have low thoughts of him&s;elf, and not quarrel with God, when God be&s;tows great mercies upon others. This was <HI>Jonahs</HI> fault: God had delivered him and his companions in the &s;hip, from the fury of two mercile&s;s elements, <HI>viz.</HI> the air and waters, both which &s;eemed to have con&s;pired their de&s;truction, but are re&s;trained by the over|ruling power of God; the Lord apprehends <HI>Jonah,</HI> arre&s;ts him, and &s;afely delivereth him into his pri&s;on; yet he is &s;o far from being cru&s;hed or torn in pieces by the devouring jaws of that cruel mon&s;ter, as he's not once touched by his teeth; and he is &s;afely kept there forth-coming amid&s;t many dangers in that dark dungeon, <HI>viz.</HI> Fir&s;t from being choked by the noi&s;ome vapours of the fi&s;hes entrals: Secondly, from being dige&s;ted, con|cocted, and turned to his nouri&s;hment by the continual boiling heat of his &s;tomack; and la&s;tly, he is not ca&s;t out into the &s;ea to &s;hift for him&s;elf, and &s;ink or &s;wim as we &s;ay, but he is &s;afely landed and &s;et on &s;hore; and not only is he delivered, but a whole City con&s;i&s;ting of
<PB N="227" REF="122">millions of people (by his Sermon brought to repentance,) delivered from &s;ome &s;trange vengeance which otherwi&s;e had &s;eized upon them:
<NOTE PLACE="marg">Jon. 4.1.</NOTE> but <HI>Jonah</HI> was very much di&s;plea&s;ed at it, and falls to expo&s;tulating the bu&s;ine&s;s with God him&s;elf: and though God dealeth with him <HI>Socratice,</HI> and &s;purs him a que&s;tion, &s;aying, Do&s;t thou well to be angry? to which que&s;tion he's not able to make any rea&s;onable an&s;wer: yet <HI>Jonahs</HI> heart &s;wells again&s;t God for &s;paring <HI>Niniveh.</HI> Pride, &s;elf-love, and ambition, and &s;tanding too much upon his reputation made him thus to do; and rather then he would be di&s;credited and thought a fal&s;e Prophet, he would have <HI>Niniveh</HI> de&s;troyed,
<NOTE PLACE="marg">Eccl. 41.17.</NOTE> and all the people thereof peri&s;h: the &s;on of <HI>Syrach</HI> tells us its a foul &s;hame to tell a lie before a Prince and men of authority, as he thought he had done; but he &s;hould have done well to have &s;taid among them, and rejoyced with them, that God had been plea&s;ed to be&s;tow &s;uch a ble&s;&s;ing upon his preaching, and his gratious pardon upon the place.</P>
</DIV2>
<DIV2 N="29" TYPE="chapter">
<HEAD>CHAP. 29. <HI>The third Direction.</HI></HEAD>
<P><HI>Direct.</HI> 3. LEt one Chri&s;tian labour to ex|erci&s;e love towards another. Thou &s;halt love thy neighbour as thy &s;elf:
<PB N="228" REF="123"><HI>Au&s;tin</HI> &s;aith,
<NOTE PLACE="marg"><HI>Voluit deus unicum he|minem in principio formare, &agrave; quo omnes procederent ut tanquam fratres om|nes inter &s;e invicem amarent.</HI> Aug. <HI>Si fratres &s;umus in quantum homines, quanto ma|gis in quan|tum Chri|&s;tiani?</HI> Augu&s;t. <HI>Sanctior e&s;t copula cordium quam corporum.</HI> Lumb. &s;enten. lib. 3. di&s;tinct. 29.</NOTE> God would form one man in the beginning, from whom all men &s;hould pro|ceed, that all might mutually love one another as brethren: the &s;on of <HI>Syrach</HI> urgeth this very argument, &s;aying, every bea&s;t loveth his like, and every Chri&s;tian &s;hould love another: we &s;ee it verified in Wolves, Lions, Tigers, <HI>&amp;c.</HI> and &s;hall they agree, and men di&s;agree? we may ob&s;erve it, that the very dogs that live together in an hou&s;e will not ordinarily fight one with another, but one for another; and &s;hall men agree wor&s;e then dogs in a family? its nothing but pride that makes men &s;well thus one again&s;t another; and we have not only the bond of nature, but of grace to bind us to this duty.</P>
<P>This is the command of the Lord Je&s;us, and the badge and livery whereby we may be known to the world to be the Di&s;ciples of him who is the mo&s;t admirable pattern of humility and lowline&s;s.</P>
<P>Divers rea&s;ons why we &s;hould love one another as our &s;elves, may be taken from the &s;imilitude of the members of the natural body, where the Apo&s;tle tells us, that as the body being but one,
<NOTE PLACE="marg">1 Cor. 12.12.</NOTE> hath many members, &s;o we be|ing many, are all members of the &s;ame my&s;tical body of Chri&s;t.</P>
<P N="1">1. The more noble and honourable mem|bers de&s;pi&s;e not the le&s;s honourable, and tho&s;e
<PB N="229" REF="123">that are appointed to more ba&s;e offices: as for in&s;tance, the head, though it &s;elf be covered, and carried aloft, doth not contemn the feet, though they travel and trudge to carry the whole body about: no more ought the rich in gifts, parts or e&s;tate, de&s;pi&s;e the poor;
<NOTE PLACE="marg">Mal. 2.10.</NOTE> for they be their fellow members, made of the &s;ame mat|ter, by the &s;ame Maker. The rich Angels in heaven de&s;pi&s;e not the poor Saints on earth, but are ready to perform the duties of love un|to them, as appeareth by their carrying the &s;oul of the poor beggar into <HI>Abrahams</HI> bo&s;om;
<NOTE PLACE="marg">Luk. 16.22</NOTE> and &s;o ought it to be on earth, as <HI>James</HI> &s;peak|eth;
<NOTE PLACE="marg">Jac. 2.1, 2.</NOTE> not having the faith of our Lord Je&s;us Chri&s;t with re&s;pect of per&s;ons.</P>
<P N="2">2. As the more noble contemn not the le&s;s noble, no more do the le&s;s noble envy the more noble; and &s;o it &s;hould be among us; for as the hands and the feet grudge not that them|&s;elves are u&s;ed and employed as in&s;truments to feed and defend the head and heart, no more mu&s;t &s;ubjects and &s;ervants, and men of meaner condition envy their &s;uperiors, and Ma&s;ters the places that God hath allotted them, but content them&s;elves with their own, and be faithful and painful in them, as King <HI>David</HI> willed <HI>Ziba</HI> and his &s;ons and &s;ervants to do for his Ma&s;ters &s;on <HI>Mephibo&s;heth,</HI> 2 Sam. 9.10.</P>
<P N="3">3. If one member fail in performance of &s;ome duty, whereby another catcheth hurt, the other doth not in a rage run upon it and hurt it again; as for example; if the foot
<PB N="230" REF="124">chance to &s;lip, and &s;o the head catch a knock, it doth not pre&s;ently per&s;wade the hand to heat the foot; or if the teeth bite the tongue, this were to &s;eek the ruine and de&s;truction of the whole body: no more ought we in our mad mood furiou&s;ly to ru&s;h one upon another, when we have been unawares hurt one by another.</P>
<P N="4">4. When one member is hurt, the whole body feels it, and fares the wor&s;e for it; as for example; a thorn in the foot grieveth the head, yea the very heart; &s;o ought we to have a &s;ympathy and fellow-feeling of the hurt of one another, as Chri&s;t our head hath of us all, as is evident by that &s;peech he u&s;eth to <HI>Paul</HI> before his conver&s;ion, &s;aying, <HI>Saul, Saul,</HI> why per&s;ecute&s;t thou me? <HI>Act.</HI> 9.4. &s;ignifying to us that the hurt that was done to his members on earth, even reached him their head in heaven.</P>
<P N="5">5. What good parts &s;oever any of the members be endued with, they hoard not up, nor re&s;erve to them&s;elves as Monopolies, but impart and employ them for the good and benefit of the whole body, and the meane&s;t member thereof; if a toe or a finger be but fore, the eye looketh, the head devi&s;eth how to help it, and if they be not able to do it them&s;elves by their own skill, then they &s;eek out to others, and the tongue will play the Orator, and entreat, yea rather then fail, and not have it, the hand will play the Almoner and reward; thus &s;hould we be willing to
<PB N="231" REF="124">afford our mutual help one to another, and &s;o we would if we were once per&s;waded of the nece&s;&s;ity of this duty, that we ought to love our neighbour as our &s;elf; but pride and &s;elf-love do &s;o blind the eyes of men, that they will not learn this le&s;&s;on;
<NOTE PLACE="marg">1 Gor. 13.4.</NOTE> <HI>Charity &s;uffereth long and is kind; charity envieth not; charity vaunteth not it &s;elf, is not puffed up,</HI> &s;aith the Apo&s;tle.</P>
</DIV2>
<DIV2 N="30" TYPE="chapter">
<HEAD>CHAP. 30. <HI>The fourth, fifth and &s;ixth Directions.</HI></HEAD>
<P><HI>Direct.</HI> 4. SUbmit thy &s;elf to the Word, let it have its efficacy and opera|tion upon thy &s;oul: pride cannot &s;tand before the Word, when it cometh in power upon the heart; the Word is a hammer that breaks a heart of rock in pieces. Chri&s;t compareth the Go&s;pel or Kingdom of God to leaven,
<NOTE PLACE="marg">Luk. 13.21</NOTE> which a woman took and hid in three mea|&s;ures of meal till the whole was leavened. The Word like leaven altereth the per&s;ons upon whom it worketh, and makes them become like unto it: this woman here may fignifie the wi&s;dom of Gods Spirit working in, and with faithful and painful di&s;pen&s;ers of the my&s;teries of the Kingdom, or their care and con&s;cience, pains and diligence; the three mea&s;ures or pecks of meal it &s;eems was an ordinary leaven|ing in an ordinary family:
<NOTE PLACE="marg">Gen. 18.<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">.</NOTE> <HI>Sarah</HI> leavened &s;o
<PB N="232" REF="125">much to entertain the Angels: &s;ome think by the three mea&s;ures of meal, are meant the three powers and faculties of mans &s;oul, all which the Word of God moderateth and tem|pereth,
<NOTE PLACE="marg"><HI>Pliny</HI> &s;aith, that for five hundred &amp; eighty years together, the cu&s;tom at <HI>Rome</HI> was for women altogether to be employed about this bu&s;ine&s;s, and that they had no men ba|kers.</NOTE> <HI>viz. concupi&s;cibilem, ira&s;ci|bilem, &amp; rationalem,</HI> the concupi|&s;cible, the ira&s;cible, and the rational: <HI>the concupi&s;cible,</HI> that it may not lu&s;t after things unlawful and vain, as <HI>David</HI> praies, Lord encline my heart to thy te&s;timonies, not to co|vetou&s;ne&s;s; <HI>the ira&s;cible,</HI> that it may not boil above mea&s;ure, and violently break forth beyond its bounds;
<NOTE PLACE="marg"><HI>Tu domine argum ata|re, ego mi|rabor; tu di&s;puta, ego credam.</HI> Aug.</NOTE> and al&s;o <HI>the rational,</HI> ca&s;ting down imaginations or proud rea&s;onings, and every high thing that exalts it &s;elf again&s;t the knowledge of God, &s;ubduing the pride of rea&s;on to the obedience of faith, 2 <HI>Cor.</HI> 10.5. Thus <HI>Au&s;tin:</HI> Lord do thou di&s;pute, I will wonder: do thou debate the matter, I will believe: and if thou wilt not willingly yeild to the Word, it will overcome thee, whether thou wilt or no: we read of the Synagogue of the proud Libertines and others that di&s;puted with <HI>Stephen,</HI>
<NOTE PLACE="marg">Act. 6.9, 10</NOTE> <HI>that they were not able to re&s;i&s;t the wi&s;dom and the &s;pirit by which he &s;pake.</HI> So the Apo&s;tle <HI>Paul,</HI> though he had many enemies, as the Prie&s;ts of the Jews, and the Philo&s;ophers of the Gentiles, yet he made <HI>invia pervia;</HI> where he could not find way, he made way by this engine of the Word: what a rufling did proud <HI>Arius</HI> keep in the Ea&s;tern Church for a while? but as <HI>Con&s;tantine</HI> re|porteth,
<PB N="233" REF="125">Porteth, <HI>the gli&s;tering truth of the Go&s;pel did overcome the</HI> Arians. <HI>Mo&s;es</HI> his rod did de|vour the rods of <HI>Egypt,</HI> and the nearer <HI>Dagon</HI> came to the Ark, the greater was his fall.</P>
<P><HI>Direct.</HI> 5.
<NOTE PLACE="marg"><HI>Cum &s;uper|bia tentat, cogita me|liores.</HI> Ber.</NOTE> When thou art apt to &s;well with the thoughts of thy own excellencies, think not only on thine inferiors, but upon thine equals, and &s;uperiors; when we compare our &s;elves with others that are above us, as the heavens above the earth, who&s;e gifts and graces do as far excel and exceed ours, as the bright &s;un-&s;hine doth the dimm candle light, we cannot but be a&s;hamed, and acknowledge that there is no cau&s;e why we &s;hould magnifie our &s;elves above others, and vilifie, yea nullifie others in compari&s;on of our &s;elves, but that we &s;hould e&s;teem of others better then our &s;elves: this will make us lay down all vain opinions of our &s;elves, and to judge our &s;elves from a right knowledge of our &s;elves, the lea&s;t and lowe&s;t of all others. It is a &s;peech of one of the Antients,
<NOTE PLACE="marg">Augu&s;t.</NOTE> They that are in the view of the world better then others, mu&s;t in their own hearts e&s;teem them&s;elves inferior to others:
<NOTE PLACE="marg">Rom. 12.10</NOTE> this will teach us in honour to prefer one ano|ther.
<NOTE PLACE="marg">2 Pet. 3 15 <HI>Alios ple|runque imitari no|lumus, quia nos ip&s;os meliores credimus.</HI> Greg.</NOTE> <HI>Peter</HI> and <HI>Paul</HI> had been at &s;ome differ|ence, yet notwith&s;tanding <HI>Peter</HI> honoureth him with his title and te&s;timony of beloved brother; and <HI>Paul</HI> looks not altogether at his own honour, but is al&s;o careful of the honour of inferiour Preachers, as <HI>Sylvanus, Timothy,</HI> &amp;c. therefore he joyneth their names with his own in &s;ome of his Apo&s;tolical Epi&s;tles to the Churches.</P>
<PB N="234" REF="126">
<P><HI>Direct.</HI> 6. Set before you the examples of the godly that were men renowned for their humility.
<NOTE PLACE="marg">Gen. 32.10</NOTE> Humble <HI>Jacob</HI> &s;aith to God, I am le&s;s then all the mercies and truth which thou ha&s;t &s;hewed to thy &s;ervant.
<NOTE PLACE="marg">Luk. 1.</NOTE> And the ble&s;&s;ed Virgin calleth her &s;elf an handmaid of the Lord, not worthy to be regarded. The poor prodigal &s;aith, I am not worthy to be called thy &s;on: and <HI>John</HI> Bapti&s;t &s;aith, he was not worthy to untie the lachet of Chri&s;ts &s;hoo. <HI>Paul</HI> &s;aith he was chief among &s;inners,
<NOTE PLACE="marg">Ephe&s;. 3.8.</NOTE> and le&s;s then a Saint, le&s;s then the lea&s;t, yea le&s;s then the lea&s;t of all Saints; and not worthy to be called an Apo&s;tle: and the Centurion &s;aith to Chri&s;t, I am not worthy that thou &s;houlde&s;t come under my roof;
<NOTE PLACE="marg">Luk. 5.8.</NOTE> and <HI>Peter</HI> when he &s;aw a miracle that Chri&s;t wrought, he fell down at Je&s;us knees, &s;aying, Depart from me, O Lord, for I am a &s;inful man.</P>
<P><HI>Object.</HI> But you will &s;ay, This reque&s;t of <HI>Peter</HI> &s;eems very &s;trange: for to whom &s;hall &s;inners go but to their Saviour, and whom can they de&s;ire to have come to them, and be with them rather then he that only hath eternal life? this was in a manner the &s;uit of the Devils, <HI>Matth.</HI> 8.29. What have we to do with thee, Je&s;us thou Son of God? <HI>&amp;c.</HI> Now it may &s;eem &s;trange that <HI>Peter</HI> a pillar in the Church &s;hould utter &s;uch a &s;peech contrary to what he had &s;aid, <HI>John</HI> 6.68.</P>
<P><HI>Re&s;pon.</HI> You mu&s;t not think, though the words &s;ound almo&s;t the &s;ame, that the &s;en&s;e is any thing alike; the devils out of &s;ervile fear
<PB N="235" REF="126">and malice thinking Chri&s;t to be come to tor|ture and torment them (as he did even then make a beginning to unroo&s;t and di&s;lodge them) de&s;ire his ab&s;ence: but <HI>Peter</HI> on the other &s;ide, not through di&s;tru&s;t or de&s;pair of his &s;alvation, or wearine&s;s of Chri&s;ts company (which doubtle&s;s was mo&s;t welcome to him) but out of a feeling of his own frailty and un|worthine&s;s, uttered the&s;e &s;peeches, thereby &s;ignifying not his wearine&s;s, but unworthine&s;s of Chri&s;ts company, and therefore maketh this mode&s;t reque&s;t.
<NOTE PLACE="marg">2 Sam. 7.18.</NOTE> Thus <HI>David</HI> &s;aith of him&s;elf in humility, who am I O Lord, and what is my Fathers hou&s;e, that thou ha&s;t brought me hi|therto, that is, advanced me to this Crown and Kingdom?</P>
<P>Hence we may ob&s;erve a difference between the pre&s;ence of God, and earthly Princes, <HI>viz.</HI> that men grow proud to be admitted into their pre&s;ence, and think it the only grace and fa|vour can be done them;
<NOTE PLACE="marg">Rex meus me &s;emper habebat in oculis.</NOTE> and therefore the bragging Souldier in the Comedy could vaunt|ingly &s;ay, My King had me alwaies in his eyes: and <HI>Haman</HI> thought no man in the Kingdom &s;o highly in favour, or &s;o likely to be honoured as him&s;elf, becau&s;e he had been laely graced at a banquet by the King and Queen; but when men come into the pre&s;ence of God, it fareth otherwi&s;e, it maketh them exceeding humble, as <HI>Job</HI> in Gods pre&s;ence abhorreth him&s;elf, and repents even in du&s;t and a&s;hes. When <HI>Rebecca</HI> came towards <HI>I&s;aac,</HI>
<NOTE PLACE="marg">Gen. 24.64, 65.</NOTE> and &s;aw him, &s;he lighted from her Camel, and vailed
<PB N="236" REF="127">her &s;elf; and when the Spou&s;e of Chri&s;t com|eth before Chri&s;t her husband, &s;he ca&s;teth off all confidence of her own righteou&s;ne&s;s, and de&s;ireth to be &s;hrowded and vailed under the mantle-covering of Chri&s;ts righteou&s;ne&s;s im|puted to her: thus you &s;ee the better any men are, the meaner they think of them&s;elves: now the&s;e great examples are regi&s;tred in Scripture for our imitation; therefore when&s;oever your hearts are apt to &s;well with pride, check them and chide them for this di&s;order, by &s;ending them to the examples of the mo&s;t eminent Saints, to who&s;e humility the Scripture gives &s;o large a te&s;timony. And let me advi&s;e you further to conver&s;e frequently with humble men; this is effectual to expell pride: As <HI>So|lomon</HI> &s;aith, He that walks with the wi&s;e &s;hall be wi&s;e, &s;o he that conver&s;eth with the hum|ble &s;hall learn humility: The humble &s;heep will flock together: humble men can conver&s;e together without cen&s;uring, quarreling, or di&s;daining, and get much by conver&s;ing with others, whereas the proud care not for com|munion, and if they conver&s;e with any, it is only with &s;uch as do excell; if they &s;it at the feet of any, it mu&s;t be at the feet only of &s;ome <HI>Gamaliel.</HI></P>
</DIV2>
<DIV2 N="31" TYPE="chapter">
<PB N="237" REF="127">
<HEAD>CHAP. 31. <HI>The &s;eventh Direction.</HI></HEAD>
<P><HI>Direct.</HI> 7. ABove all, take the Lord Je&s;us for your pattern: Learn of me, &s;aith he, for I am meek and lowly in heart, <HI>Matth.</HI> 11.29. <HI>Hierom</HI> having read the holy life and pious death of <HI>Hillarion,</HI> folding up the book &s;aid, Well! <HI>Hillarion</HI> &s;hall be the champion whom I will imi|tate.
<NOTE PLACE="marg"><HI>Di&s;cite &agrave; me; non ad Patriarchas, non ad prophetas vos ego mitto, &s;ed me vobis exemplum, me formam humilitatis exhibeo. Inviderunt mihi altitudinem quam habeo apud patrem, An|gelus &amp; Faemina; ille potentiae, illa &s;cientiae: vos autem aemulamini chari&s;mata meliora; di|&s;cite &agrave; me, quia mitis &s;um &amp; humilis corde.</HI> Bernard. Epi&s;t.</NOTE> How much rather &s;hould we &s;ay &s;o of Chri&s;t, He is the pattern that I will follow. Chri&s;t is the Lilly of the valley, <HI>Cant.</HI> 2.1. Chri&s;ts ex|ample may &s;erve in&s;tead of all. Walk by Chri&s;ts humility, &s;aith <HI>Au&s;tin,</HI> if thou wilt come to his eternity. Chri&s;t &s;aith Learn of me; I do not &s;end you to the Patriarchs or Pro|phets, but I &s;et my &s;elf before you as a pattern of humility for you to follow. He &s;aith not Learn of me how I made the heavens, and the &s;tars, and laid the foundations of the earth, and laid the mea&s;ures thereof: he doth not &s;ay Imi|tate me in my fourty days fa&s;t, in my walking upon the waters, &s;tilling the winds, healing the &s;ick, rai&s;ing the dead; in a word, not in any of my miraculous, but in all my moral actions, e&s;pecially in humility. So likewi&s;e
<PB N="238" REF="128"><HI>Joh.</HI> 13. having wa&s;hed his Di&s;ciples feet, he told them he did it not <HI>in officium,</HI> for any du|ty he owed them; but <HI>in amorem,</HI> out of love he bare to them, <HI>&amp; in exemplum,</HI> teaching them by his carriage towards them, how they ought to carry them&s;elves one towards ano|ther: His argument is very &s;trong and forci|ble; for if he, their Lord and Ma&s;ter, had &s;hewed him&s;elf &s;o kind and humble towards them his &s;ervants and inferiors, much more ought they to do the like to their fellows and e|quals: now as they that intend to write or draw a picture fair, mu&s;t fir&s;t look upon their copy, and view their pattern, and then labour and endeavour to follow it: &s;o let us fir&s;t take a view and &s;urvey of the humility of Chri&s;t, and then endeavour to conform our &s;elves there|unto. <HI>The humility of Chri&s;t is the medicione of mans pride,</HI> &s;aith <HI>Au&s;tin.</HI></P>
<P N="1">1. His humility appeared in taking our na|ture upon him; in taking our nature, not in changing his own,
<NOTE PLACE="marg"><HI>Naturam na&s;tram &s;u|&s;cipiendo, non &s;uam mutando, Homo deo acce&s;&s;it, non autem deus &agrave; &s;e re|ce&s;&s;it; &amp; verbum ca|ro factum e&s;t, non depo&s;ita &s;ed &s;epo&s;ita maje&s;tate, in&s;tar &s;olis &s;ub umbra ad tempus latentis, &amp; &s;e mundo non o&s;tendentis.</HI> Augu&s;t.</NOTE> &s;aith a Father; man came unto God, but God departed not from him|&s;elf; and the Word was made fle&s;h, not by put|ting away, but by laying a&s;ide his Maje&s;ty, like the &s;un that for a time lies hid under a cloud, not &s;hewing him&s;elf to the world; and &s;uch, and &s;o great was his love towards us, that though he were equal with God, and might &s;o have re|mained &amp; continued, yet he even &s;eemed to &s;trip
<PB N="239" REF="128">him&s;elf of his own glory, and appear only in our infirmity; for he did not ca&s;t away the nature of God, when he took upon him the nature of man; <HI>&s;ed man&s;it quoderat, &amp; tamen a&s;&s;ump&s;it quod non erat;</HI>
<NOTE PLACE="marg">Phil. 2.7, 8. Zanch. <HI>in loc.</HI></NOTE> that did abide which was, and yet he a&s;&s;umed that which was not; and whereas the Apo&s;tle &s;aith, that he was made in the likene&s;s of men, or found in fa&s;hi|on as a man; that is, as learned <HI>Zanchy</HI> ex|pounds the words, in his whole nature,
<NOTE PLACE="marg">Chri&s;t a great ex|ample of humility in his birth.</NOTE> body and &s;oul, being like to us in all things, &s;in only excepted, <HI>Heb.</HI> 4.15. Now the great humili|ty of God manife&s;t in the fle&s;h will appear, if we con&s;ider his birth, his life and his death. There are many circum&s;tances in his birth to &s;et forth his humility to us.</P>
<P N="1">1. In making choice of a poor and humble mother; one that was of a mean and low e&s;tate, as &s;he her &s;elf confe&s;&s;eth, <HI>Luk.</HI> 1.48. Her mean e&s;tate appeareth in divers things.</P>
<P N="1">1. In her marriage with <HI>Jo&s;eph</HI> a Carpenter, an handy-crafts man, a man of a low and mean calling.</P>
<P N="2">2. By their travelling without a hand-maid, or any &s;ervant to attend them.</P>
<P N="3">3. By her offering at her purification: &s;he offereth not a lamb for a burnt-offering, and a turtle dove for a &s;in-offering,
<NOTE PLACE="marg">Luk. 2.24.</NOTE> as was required of the wealthier &s;ort, <HI>Levit.</HI> 12.6. but two Turtles only, or a pair of Pigeons, which was indifferent by the law.
<NOTE PLACE="marg">Maldonat.</NOTE> Yea <HI>Maldonate</HI> the Je&s;uits conceit is, that they were only a pair of young Pigeons, as being of le&s;s pains to
<PB N="240" REF="129">find, and le&s;s price to pay for; whence ap|peareth the poverty of <HI>Jo&s;eph</HI> and <HI>Mary:</HI> for however <HI>Chemnitius</HI> conceiteth,
<NOTE PLACE="marg">Chemnit.</NOTE> that there|fore the typical Lamb was not offered, becau&s;e the true Lamb of God that takes away the &s;ins of the world was pre&s;ent.
<NOTE PLACE="marg">Calvin.</NOTE> <HI>Joh.</HI> 1.29. yet <HI>Cal|vin</HI> and all other Prote&s;tant writers that I have &s;een, do make their poverty the rea&s;on thereof. Therefore the Popi&s;h painters are much de|ceived, &s;etting out <HI>Mary</HI> &s;till in rich attire, like a Lady of great &s;tate and pomp, thus feed|ing the peoples ears with fables, and their eyes with bables.</P>
<P N="2">2. Con&s;ider the time of his birth. 1. He was born in the winter,
<NOTE PLACE="marg"><HI>Cujus in arbitrio tempus erat, na&s;citurus tempus ele|git mole&s;ti|us.</HI> Aretius.</NOTE> the &s;harpe&s;t &s;ea&s;on of the year. He in who&s;e power time was, being to be born, cho&s;e the mo&s;t grievous, &s;aith Bi&s;hop <HI>Babington;</HI> and in the night, to &s;hew, as <HI>Aretius</HI> noteth, that he being the Sun of righ|teou&s;ne&s;s, would by the warmth of his grace, thaw tho&s;e that lay even frozen and key-cold in the dregs of their &s;ins, and by the bright beams of his Go&s;pel, enlighten tho&s;e that &s;ate in darkne&s;s and in the &s;hadow of death.</P>
<P N="2">2. He was born in a time when the Scepter was departed from <HI>Judah,</HI> and the Jews put under tribute by the <HI>Romans,</HI> when <HI>Augu&s;tus Cae&s;ar</HI> &s;ent a decree that all the world &s;hould be taxed, <HI>i e.</HI> all the Countries and Provinces within his dominions, <HI>viz.</HI> the inhabitants of all their Cities and Villages &s;hould a&s;&s;emble them&s;elves to their head City, and there have their names taken,
<NOTE PLACE="marg">Suetonius.</NOTE> that according to their
<PB N="241" REF="129">e&s;tates, a tax might be &s;et upon them, to be yearly paid to his trea&s;ury and coffers; and herein al&s;o appeared his humility in being born under the tyranny of <HI>Octavianus.</HI> Con&s;ider the place of his birth, it was not at <HI>Jeru&s;alem</HI> the principal City of the land,
<NOTE PLACE="marg">Mic. 5.2.</NOTE> but at <HI>Bethle|hem</HI> a little City of <HI>David:</HI> the bread of life will be born in <HI>Bethlehem,</HI> which &s;ignifies <HI>the hou&s;e of bread,</HI> a place little among the thou|&s;ands of <HI>Judah,</HI> as the Prophet <HI>Michah</HI> term|eth it. But he might have been born at &s;ome Aldermans hou&s;e in this poor City, and have had the be&s;t re&s;pect it could afford; no &s;uch matter; they mu&s;t buy their welcome, and lodge in an Inn; Well! there they might be well re&s;pected for their money, and have con|venient lodging &mdash; It will not be had; they either came too late, or el&s;e carry not that port as they may think to gain enough by them; their chambers are either taken up, or at lea&s;t|wi&s;e re&s;erved for better gue&s;ts; he was born in an Inn to &s;hew him&s;elf a &s;tranger on earth, and that we ought &s;till &s;o to behave our &s;elves,
<NOTE PLACE="marg">1 Pet. 2.11.</NOTE> as &s;trangers and Pilgrims upon earth. But in what room of this Inn? even in a &s;table; the other rooms are otherwi&s;e appointed; and in that &s;table both the A&s;&s;es provender,
<NOTE PLACE="marg">He that was the bread of life, is laid in a man|ger as the food of bea&s;ts,</NOTE> and the &s;potle&s;s body of this Lamb of God, were alike entertained in a manger. Men by &s;in had made them&s;elves unfit for the &s;ociety of Angels, and became like the bea&s;ts that peri&s;h; therefore he &s;eeks us among bea&s;ts; this was a &s;ign given by the Angel to the Shepherds; Ye &s;hall find
<PB N="242" REF="130">the child &s;wadled and laid in a manger, <HI>Luk.</HI> 2.12. This &s;ufficiently confuteth all legends, that talk of his being born in a cave not far from <HI>Bethlehem,</HI> where they &s;ay, many mira|cles appeared to <HI>Jo&s;eph:</HI>
<NOTE PLACE="marg"><HI>Chemmit. harmon. part.</HI> 1. <HI>p.</HI> 274.</NOTE> but the&s;e are but fal&s;e and fabulous; howbeit they have been re|ceived, and too much credited by too many of the Antients, as <HI>Chemnitius</HI> &s;heweth.</P>
<P N="4">4. The fourth circum&s;tance of his humility at his birth, was the divulging of his birth, to a few ba&s;e and mean Shepherds: and here we may &s;ee a manife&s;t difference between the wi&s;|dom of God, and the wi&s;dom of the world; for whom do the great men in the world joyn in friend&s;hip to them, and make of their coun|cils, and employ in their affairs? Surely no Shepherds, and Neate-herds, and husbandmen, whom their rude education and mean breed|ing utterly debarreth of all &s;uch favours: to whom do great men &s;end their Emba&s;&s;adours with news of &s;tate? not to mean men, but to their neighbour Princes; peradventure Hu&s;|bandmen at plough, and Shepherds in the field may &s;ee a po&s;t as he pa&s;&s;eth to the Court before the King him&s;elf, but not any Nobleman &s;hall be made privy to his bu&s;ine&s;s, till he come to the King to whom he is &s;ent; and the news &s;hall be &s;tale, before it come to the ears of the vulgar and common people: But Chri&s;t takes not this cour&s;e; he doth not &s;end his Angel immediately to the Emperours Court, nor to <HI>Herod, Pontius Pilat,</HI> and the Phari&s;ees, and Scribes, or any of the chief e&s;tates of the No|bility,
<PB N="243" REF="130">that &s;o they reporting it again might have added the greater credit to it; this in worldly wi&s;dom &s;hould have &s;eemed a cour&s;e mo&s;t convenient, but Gods waies are not ours: the Angel was &s;ent to the&s;e ragged me&s;&s;engers, to declare the birth of the <HI>Me&s;&s;iah</HI> unto, rather then to the great ones of the world, to &s;hew the humility of him that was &s;ent to &s;ave the world, and therein to be an example of humility to us.</P>
</DIV2>
<DIV2 N="32" TYPE="chapter">
<HEAD>CHAP. 32. <HI>Chri&s;t a great example of humility in his life.</HI></HEAD>
<P N="2">2. CHri&s;ts great humility appeared in his life, if we con&s;ider him In a private condition, or In his publick condition.</P>
<P N="1">1. If we con&s;ider him in a private conditi|on, his humility is manife&s;t.</P>
<P N="1">1. In his tender years, by his &s;ubjection to <HI>Jo&s;eph</HI> and <HI>Mary,</HI> Luke 2.52.
<NOTE PLACE="marg"><HI>Veneraba|tur matrens cujus ip&s;e; erat pater; colebat nu|tritium quem &amp; ip &s;e nutri|verat.</HI> Hieren.</NOTE> yet this was not a &s;ubjection of nece&s;&s;ity, but of humility, as <HI>Ambro&s;e</HI> &s;aith: in that he that was God was &s;ubject to man, it was for our example: he gave reverence to his mother who&s;e Father him&s;elf was; he honoured him that gave him nouri&s;hment, whom he him&s;elf had nouri&s;hed: yea we read not that he &s;hewed him&s;elf any more abroad after his di&s;puting with the Do|ctours at twelve years old, till he was thirty
<PB N="244" REF="131">years old and began to preach, being eighteen years after.</P>
<P N="2">2. In following a mean trade or calling: we mu&s;t not think he was idle, but wrought with <HI>Jo&s;eph</HI> to help get his own and their living. <HI>Hillary</HI> thought he wrought upon the trade of a Smith. <HI>Hugo</HI> thought that they were Ma&s;ons; but <HI>Ju&s;tin Martyr</HI> and <HI>Ba&s;il</HI> &s;ay they were Carpenters, and for this we have Scripture; &s;o we have not for the other; <HI>Matth.</HI> 13.35. Tho&s;e that were equal with Chri&s;t in years, but whom he far &s;urpa&s;&s;ed in wi&s;dom, when they &s;ee them&s;elves in &s;uch &s;ort out-&s;tripped of him, &s;ay of him in &s;corn, Is not this the Carpenters &s;on? and <HI>Marke</HI> 6.3. Is not this the Carpenter,
<NOTE PLACE="marg">Dr. <HI>Jer. Tailor</HI> on the life of Chri&s;t.</NOTE> the &s;on of <HI>Mary?</HI> Some &s;ay he was called the Carpenters &s;on while <HI>Jo&s;eph</HI> lived; but when <HI>Jo&s;eph</HI> died, which was before the publick manife&s;tation of Je&s;us unto <HI>I&s;rael,</HI> then he wrought in that trade alone by him&s;elf, and was called no more the Carpenters &s;on, but the Carpenter him&s;elf, as before was &s;aid by his own Country-men. Chri&s;t out of his great humility, took this mean calling upon him, to leave us an example in this kind, to &s;hun idlene&s;s, and to live in &s;ome law|ful calling; <HI>Jo&s;eph</HI> and <HI>Mary</HI> were of the blood Royal, and nobly born; yet things being as they were with them, they held it no &s;hame to bring up their &s;on to a mechanical trade: the old Patriarchs notwith&s;tanding they were petty Kings, yet brought they up their Chil|dren either in keeping Cattle, or tilling the
<PB N="245" REF="131">ground: <HI>Solon</HI> made a law, that that Father could challenge no reverence or duty from his &s;on, that had not brought him up in &s;ome calling, whereby he might live and maintain him&s;elf; and among the <HI>Athenians</HI> and <HI>E|gyptians</HI> the fa&s;hion was that every year every man &s;hould appear before the Governours, and &s;hew by what means he got his living, and all idle per&s;ons were bani&s;ht: and among the <HI>Ma&s;&s;alians,</HI> they would admit none into their Cities, but &s;uch as had trades to live by, and maintain them&s;elves. What &s;hame can it be for any man to be skilful in &s;ome Art? Art is no burden,
<NOTE PLACE="marg">Ars non gravat ar|ti&s;icem.</NOTE> but even a commendation and commodity to the Artificer: this <HI>Cato</HI> knew, therefore he gives this wi&s;e Coun&s;el,</P>
<Q><LG>
<L>Si tibi &s;int nati, nec opes, tunc artibus illos</L>
<L>In&s;true, quo po&s;&s;int inopem defendere vitam.</L>
</LG>
<LG>
<L>If thou no wealth nor riches ha&s;t</L>
<L>upon thy Children to be&s;tow:</L>
<L>In&s;truct them in &s;ome Art or Trade,</L>
<L>from whence a livelyhood may flow.</L>
</LG></Q>
<P>And this may be any mans ca&s;e; for wealth may fail, had he never &s;o much.</P>
<P N="2">2. Con&s;ider Chri&s;t in his publick and mini|&s;terial employment, and therein al&s;o his great humility will appear.</P>
<P N="1">1. In a&s;&s;uming to him&s;elf humble titles:
<LIST>
<ITEM>The title of the Son of man.</ITEM>
<ITEM>The title of a &s;ervant.</ITEM>
</LIST></P>
<PB N="246" REF="132">
<P N="1">1. The title of the &s;on of man: that is the name by which he u&s;ually &s;tileth him&s;elf, &s;ay|ing Whom &s;ay ye, that I the &s;on of man am? the &s;on of man came to &s;ave and &s;eek that which was lo&s;t: he that vouch&s;afed to take upon him our nature, intituleth him&s;elf al&s;o by our name.</P>
<P N="2">2. The title of a &s;ervant; and not only &s;o, but the condition of a &s;ervant; he was
<LIST>
<ITEM>A &s;ervant to God,</ITEM>
<ITEM>A &s;ervant to man.</ITEM>
</LIST></P>
<P N="1">1. A &s;ervant to God. <HI>Behold my &s;ervant whom I have cho&s;en,</HI> I&s;a. 53.11. He came to do &s;uch a piece of &s;ervice, as all the Angels in Heaven, and men on earth were never able to have performed; the greate&s;t work mu&s;t be done by the greate&s;t &s;ervant.</P>
<P N="2">2. To man al&s;o he was a &s;ervant: for our &s;akes it was that he made him&s;elf of no repu|tation, and took upon him the form of a &s;er|vant: It had been much for him to have taken upon him the form of a King; con&s;idering what an e&s;tate he left for it, it had been an uneven exchange; but he doth much more; of Lord of all, he becomes a &s;ervant to all: as he came into the world without pomp, &s;o he carrieth him&s;elf in the world without pride. The whole life of Chri&s;t was nothing but a &s;ervice to others; therefore he &s;aith to his Di&s;ciples, when &s;ome of them affected a preheminence above the re&s;t;
<NOTE PLACE="marg">Mat 20.28</NOTE> <HI>Who&s;oever will be chief among you, let him be your &s;ervant, even as the &s;on of man came not to be mini&s;tred unto, but to mini|&s;ter,
<PB N="247" REF="132">&amp;c.</HI> None &s;ent for Chri&s;t but he came unto them; none had any need of him but he attended them; he vi&s;ited the &s;ick, toucht un|clean leapers, and &s;erved his Di&s;ciples, even to the wa&s;hing of their feet,
<NOTE PLACE="marg">Joh. 13.5.</NOTE> yea &s;uch was his humility, that he wa&s;heth the feet of him that betraied him: he was a great &s;ervant to us; he did our work and &s;uffered our puni&s;hment. Upon the con&s;ideration of this great example of humility, <HI>Guericus</HI> a holy man cries out,
<NOTE PLACE="marg">Vici&s;ti Do|mine, vici|&s;ti &s;uperbi|am means.</NOTE> <HI>Thou ha&s;t overcome, O Lord, thou ha&s;t overcome my Pride;</HI> this example hath ma&s;tered me; I deliver my &s;elf up into thy hands, never to re|ceive liberty or exaltation, but in the conditi|on of thy humble&s;t &s;ervant.</P>
<P N="2">2. His humility appeared further in making choice of an humble &s;ociety and company of attendants; what were his Di&s;ciples but a company of poor fi&s;hermen? he makes no choice of great Kings, or wi&s;e Senators, or elo|quent Orators to blazen his glory, or to be the trumpeters of his fame, but poor fi&s;hermen, men of a mean calling, and of low e&s;teem in the world: the men that he conver&s;ed with were poor Publicans and the inferior &s;ort of people, preaching much oftner in the Syna|gogues of little villages, then in the Temple of <HI>Jeru&s;alem;</HI> and it was one part of the an&s;wer that he willed <HI>John Bapti&s;ts</HI> Di&s;ciples return to their Ma&s;ter,
<NOTE PLACE="marg">Luk. 7.22.</NOTE> that the poor had the Go&s;pel preached unto them.</P>
<P N="3">3. His poverty al&s;o &s;hews his great humili|ty, though he were the Lord of glory, and the
<PB N="248" REF="133">King of heaven, yet he laid a&s;ide his glory; though he were rich, yet he became poor, 2 <HI>Cor.</HI> 8.9. when he was come to his own finding as it were, and had a family to look unto, <HI>viz.</HI> his twelve Apo&s;tles, he had not an hou&s;e to put his head into: The Foxes &s;aith he,
<NOTE PLACE="marg">Luk. 9.58.</NOTE> have holes, and the birds of the air have ne&s;ts, but the &s;on of man hath not where to lay his head:
<NOTE PLACE="marg">Luke 8.3.</NOTE> he lived much upon the benevo|lence of many which mini&s;tred unto him of their &s;ub&s;tance: he had not an hor&s;e of his own to ride upon, and therefore we read that in his travels he either went on foot, or was very meanly mounted, <HI>viz.</HI> upon an A&s;s, and that but borrowed, <HI>Matth.</HI> 21. according to the Prophecy, <HI>Zech.</HI> 9.9. nay he had not at all times money to pay &s;cot and lot; There|fore <HI>Peter</HI> mu&s;t go fi&s;h for money, before they can pay their tribute: nor hath he a hou&s;e of his own to eat the Pa&s;&s;eover in with his Di&s;ci|ples, <HI>Marke</HI> 12. nor money in his own pur&s;e to provide it at his own co&s;t,
<NOTE PLACE="marg">Mat. 17.27 <HI>Pauperta|tem a&s;&s;ump|&s;it, &amp; di|vitias n&ograve;n ami&s;it, &s;ed tantum ab|&s;condit. In|tus dives erat, for is tantum pauper, la|tens Deus in divitiis, patens homo in paupertate, &amp; &s;imul in uno Deus &amp; Homo, dives &amp; pauper.</HI> Gorran.</NOTE> but mu&s;t borrow and be beholden to others: nor a Tombe of his own to be buried in, but is fain to be laid in <HI>Jo&s;ephs</HI> of <HI>Arimathea,</HI> Matth. 27. Now he became thus poor to &s;anctifie poverty to us, and make it the more tolerable by his bearing of it. When Souldiers &s;ee their Captains par|take with them in their labours and travels, and to &s;uffer hunger, and cold, and thir&s;t alike
<PB N="249" REF="133">with them, it works much upon them, and is a &s;trong argument to per&s;wade them to pati|ence and humility. I have read of <HI>Alexander</HI> the great, that in his travels, he came to &s;uch huge mountains of &s;now, as none of his com|pany dur&s;t adventure over, which when he &s;aw, he alighted from his hor&s;e, and went over the tops of them, which his company e&s;pying, &s;ome for love, and &s;ome for &s;hame, all follow|ed him. What encouragement then may it be to Chri&s;tians in poverty to &s;ee Chri&s;t their Captain &s;o exceeding poor, that was Lord of all the riches of the world? may not every poor Chri&s;tian &s;ay to him&s;elf, as he to his Di&s;ciples, <HI>Joh.</HI> 15.20. The &s;ervant is not a|bove his Ma&s;ter. The old Heathen Philo&s;o|phers could comfort them&s;elves to think that nature was contented with very little, and it was not much that they wanted; and &s;hall not Chri&s;tians comfort them&s;elves to think that all trea&s;ures are hid and laid up for them in Chri&s;t their Head? the Popes <HI>unholy holine&s;s</HI> that &s;tiles him&s;elf the &s;ervant of Gods &s;ervants, advanceth him&s;elf above all his Lieutenants: But &s;eeing Chri&s;t (his Ma&s;ter as he &s;aith) was &s;o poor, it is &s;trange he cometh to be &s;o rich; and &s;eeing Chri&s;ts Kingdom was not of this world, as him&s;elf confe&s;&s;eth, I wonder whence <HI>Peter</HI> had &s;uch a large Patrimony to leave to his &s;ucce&s;&s;ours.</P>
<P>Be&s;ides, &s;uch was the humility of Chri&s;t, that he rejected honour when it was offered him,
<NOTE PLACE="marg">John 6.15.</NOTE> hiding him&s;elf when he was &s;ought to be made
<PB N="250" REF="134">a King; he that &s;aith My Kingdom is not of this world, refu&s;eth the offer of an earthly Kingdom.</P>
<P N="4">4. His moderation in all his ge&s;tures and carriage, &s;hews his great humility. Though Chri&s;t were a Prince, yet when he was born he was lapt in homely clouts; and le&s;t this might be imputed to the poverty of his Parents during his minority, when he was a man, he wore a &s;eamle&s;s coat; yea in his time, it was thought that it was the prerogative only of great per&s;onages in Princes Courts to wear &s;oft raiment. Likewi&s;e we may truly &s;ay, that he was a mourner all his daies; for though he had <HI>facultatem ridendi,</HI> as every man hath, yet we never read that he laught, but he wept often, and that not for him&s;elf; in him there was no cau&s;e of tears; he wept for the hard|ne&s;s of the peoples hearts,
<NOTE PLACE="marg">Non propter de&s;tructio|nem domo|rum, &s;ed perditionem animarum.</NOTE> <HI>Marke</HI> 3.5. and wept over <HI>Jeru&s;alem,</HI> Luke 19.41. not &s;o much for the de&s;truction of their hou&s;es, as the perdition of their &s;ouls: Shall Je&s;us weep for us, and &s;hall not we weep for our &s;elves and for our children, and for the di&s;honours done to &s;o pitiful a Saviour? His humility likewi&s;e was di&s;covered by the words that he &s;pake, the people wondring at the gratious words that came out of his mouth: his words were but few; he ever &s;pake very &s;paringly, and all his words were without o&s;tentation or affectation, and in his an&s;wers he was very conci&s;e, and full to the purpo&s;e in all kinds, as appeareth by his behaviour and carriage, both &s;tanding at
<PB N="251" REF="134">the bar to be judged by the High-Prie&s;t, <HI>Mat.</HI> 26.63, 64. and his &s;itting at bench to judge the woman taken in adultery, <HI>Joh.</HI> 8.6, 7.</P>
<P N="5">5. The miracles that he wrought, and the works that he did do in a mo&s;t lively manner, &s;et forth his humility to us; When he healed the &s;ick, clean&s;ed the lepers, opened the eyes of the blind, he charged mo&s;t of them that they &s;hould tell it to no man;
<NOTE PLACE="marg">Mat. 9.30.</NOTE> le&s;t any thing &s;hould be a&s;cribed to him, as if he were ambitious of vain-glory,
<NOTE PLACE="marg">Luk 5.14.</NOTE> therefore he attributeth all to his Father: The words that I &s;peak unto you, I &s;peak not of my &s;elf; And the works that he did he di&s;owneth: but the Father that dwel|leth in me, he doth the works, <HI>Joh.</HI> 14.10.</P>
<P><HI>Que&s;t.</HI> Notwith&s;tanding Chri&s;t charged the leper that was clean&s;ed, <HI>Luke</HI> 5. that he &s;hould tell it to no man: <HI>Marke</HI> tells us, that he pre|&s;ently publi&s;hed the matter,
<NOTE PLACE="marg">Mark. 1.45</NOTE> which cau&s;ed &s;uch a throng and pre&s;s about our Saviour, as he could not openly enter into the Cities, and follow his function. Here a que&s;tion may be propounded, whither this leper did well or ill in this fact? <HI>David</HI> &s;aith,
<NOTE PLACE="marg">P&s;. 107.32</NOTE> Let men exalt the Lord in the congregation of the people, and prai&s;e him in the a&s;&s;embly of the Elders:
<NOTE PLACE="marg">I&s;a. 12.4.</NOTE> and the Prophet <HI>I&s;aiah</HI> bids us proclaim his name, and declare his doings among the people; and when our Saviour had di&s;po&s;&s;e&s;&s;ed a man of a Legion of devils, he bade him to go home, and &s;hew the matter to his friends, what great things the Lord had done for him, and how he had compa&s;&s;ion on him, <HI>Marke</HI> 5.19. And it is like this man meant no more.</P>
<PB N="252" REF="135">
<P><HI>An&s;w.</HI> A particular precept coming in place, di&s;pen&s;eth with the general rule. And further I an&s;wer, that a good intention cannot excu&s;e a bad action, as is di&s;obedience, 1 <HI>Sam.</HI> 15.22, 23. we may gue&s;s at many rea&s;ons why Chri&s;t bids him to tell it to no man.</P>
<P N="1">1. Becau&s;e there is as <HI>Solomon</HI> &s;aith, a time for all things; and the time that he would have this manife&s;ted was not yet come, as he told his mother, <HI>John</HI> 2.4.</P>
<P N="2">2. <NOTE PLACE="marg"><HI>Non erat nece&s;&s;e ut &s;crmone jaciaret, quod corpo|re praefere|bat.</HI> Hieron in loc.</NOTE> There was no need in words to publi&s;h what his clean&s;ed body (being as it were all turned to tongue) evidently declared.</P>
<P N="3">3. It was ab&s;urd and prepo&s;terous he &s;hould boa&s;t of his clean&s;ing, before he was judged clean; therefore in the next words, he is bid to go and &s;hew him&s;elf to the Prie&s;t; and if then he judged him clean, he might declare it to whom he li&s;ted: this he was to do.</P>
<P N="1">1. To confirm the truth of the miracle, they &s;eeing it to be no phanta&s;tical delu&s;ion, but a true clean&s;ing.</P>
<P N="2">2. That he might enjoy the benefit of his cure, and be again admitted into the &s;ociety of other men, which mu&s;t not be till the Prie&s;t judged him clean, <HI>Levit.</HI> 14. Here then you &s;ee that Chri&s;t in the Sermons that he preacht, and in the miracles that he wrought, &s;ought not his own glory, but the glory of him that &s;ent him. And how humble was he in his pra|ctice, taking little Children to him, &s;hewing that he that received a little child in his name received him?</P>
</DIV2>
<DIV2 N="33" TYPE="chapter">
<PB N="253" REF="135">
<HEAD>CHAP. 33. <HI>Chri&s;t a notable example of humility in his &s;ufferings and death.</HI></HEAD>
<P>THe &s;ufferings of Chri&s;t, were either &s;uch as he endured in the cour&s;e of his life, or tho&s;e that he &s;u&s;tained at or near the time of his death; in all which you may &s;ee his great humility.</P>
<P>For the fir&s;t, his whole life from his birth to his death, from his cradle to his coffin was no|thing el&s;e but a Tragedy, yea as it were one long continued act of &s;uffering.</P>
<P>To begin with his infancy, he's no &s;ooner born into the world, but cruel King <HI>Herod</HI> goes about to bereave him of his life, which that he might the better effect, he cunningly enquired the place of his birth, and having learnt for the general that it was at <HI>Bethlehem,</HI> he la|boured to learn in what hou&s;e there, pretend|ing Religion that he would wor&s;hip him, when he intended nothing but treachery and his de&s;truction: and being defeated of this his cruel purpo&s;e by God him&s;elf, he makes a mo&s;t mercile&s;s ma&s;&s;acre of all the infants males of <HI>Bethlehem</HI> under two years old,
<NOTE PLACE="marg">Prae&s;lat Herodis e&s;&s;e &s;uem quam filiu~.</NOTE> yea and (as &s;ome &s;ay) of one of his own &s;ons that was nur&s;ed there, where-upon it grew into a Pro|verb, <HI>That it was better be</HI> Herods <HI>&s;wine then his &s;on:</HI> thus the Lord of life is fain to fly be|fore
<PB N="254" REF="136">he can go, to e&s;cape death. Afterwards, he that was the Lord of Glory lived in an e&s;tate of contempt, reproach, and ignominy. Nay more then this, he cannot be let alone, or &s;uf|fered to be quiet and &s;leep in a whole skin as we &s;ay, even in this poor and mean e&s;tate of his: but he's a&s;&s;aulted at all &s;ides. Fir&s;t, by the devil him&s;elf, <HI>Matth.</HI> 4. who mo&s;t &s;trong|ly &s;ets upon him with three hot encounters as hoping to prevail upon him, becau&s;e he was weak with his long fa&s;ting; but his skill failed him. Then the Ma&s;ter of Fen&s;e him&s;elf being foiled, he &s;ets his Imps and in&s;truments to work upon him, and that in divers &s;orts and kinds.</P>
<P>Fir&s;t, they per&s;ecute him with their tongues, reviling him, and railing upon him, giving him mo&s;t taunting terms, calling him a drunkard, and a glutton, a friend of Publicans and &s;in|ners; that he was an Impo&s;tor, Cheater, and Deceiver of the people, yea that he was mad, and had a Devil, and ca&s;t out Devils by <HI>Belze|bub:</HI> nor are they content with prating again&s;t him, but they will al&s;o practi&s;e again&s;t him.</P>
<P>Fir&s;t, without any open violence they con|vent him before their Con&s;i&s;tory, and bring him <HI>coram</HI> in their Eccle&s;ia&s;tical Court, excom|municating and accur&s;ing both him&s;elf and all his followers, or that did but confe&s;s him, or profe&s;s them&s;elves to believe on him: likewi&s;e they call a Council again&s;t him,
<NOTE PLACE="marg">John 7 49. John 9.22. Joh. 11.47.</NOTE> as if he had been an arch-heretick. Nay further, they even proceed to u&s;e violence towards him,
<PB N="255" REF="136"><HI>Luke</HI> 4.29. where his unkind Country-men go about to tumble him down headlong from a &s;teep hill. <HI>Item,</HI> John 7.45. the High-Prie&s;ts and Phari&s;ees &s;end their officers for him: nay more, they even go about to &s;tone him, <HI>John</HI> 10.31. Moreover treacherous <HI>Judas</HI> be|comes of his &s;ervant to attend him, a Serjeant to apprehend and attach him, of his pur&s;e|bearer a pur&s;evant, and he is hired thereto with a very ba&s;e bribe, and that not offered, but asked; not paid, but only promi&s;ed as is conceived, <HI>Matth.</HI> 26.15. They carry and recarry him from <HI>Annas</HI> to <HI>Caiaphas,</HI> from <HI>Herod</HI> to <HI>Pilate,</HI> from place to place; and when <HI>Herod</HI> would have acquitted him, they &s;till cry out again&s;t him, and continue accu&s;ing him, yea even prefer a murtherer before him: and having prevailed with <HI>Pilate,</HI> they &s;hew him no pitty, but execute him with all mercy|le&s;s cruelty and rigorous extremity, making him to carry his own Cro&s;s as long as he is able to &s;tand under it, <HI>John</HI> 19.17. Being come to the place of his execution, they hang him be|tween two Thieves and notorious malefa|ctours, as if he had been a Ma&s;ter of mi&s;-rule, and ring-leader in routs and riots, <HI>Matth.</HI> 27.38. <HI>Luke</HI> 23.33. Thus our Lord Je&s;us hum|bled him&s;elf and became obedient unto death, even the death of the Cro&s;s, as the Apo&s;tle &s;peaks, <HI>Phil.</HI> 2.8, 9. Such was his humility, that though he were the God of Angels, yet by his &s;ufferings he was made lower then the An|gels, <HI>Heb.</HI> 2.9. Nor do his enemies content
<PB N="256" REF="137">them&s;elves to put him to a mo&s;t painful and &s;hameful death, but al&s;o they add affliction to him in the manner of it.</P>
<P N="1">1. By mocking him at his arraignment, and mocking him on the Cro&s;s, contrary to all humanity and civility, to mock a man in mi&s;ery.</P>
<P N="2">2. Being in the mid&s;t of his agony and ex|tremity of pain, and crying out of thir&s;t, <HI>John.</HI> 19.28. they mingle him &s;uch a potion as would rather encrea&s;e then a&s;&s;wage his thir&s;t, <HI>Matth.</HI> 27.34. which &s;ome think would entoxicate a man, and make him lo&s;e the u&s;e of his rea&s;on. But great was his humility and patience to endure &s;uch contradiction of &s;inners again&s;t him&s;elf.
<NOTE PLACE="marg">Heb. 12.3.</NOTE></P>
<P N="3">3. They put a Crown of thornes upon his head, drove nails into his hands and feet, and thru&s;t a &s;pear into his &s;ide.</P>
<P>But as one &s;aith, The pain of his body, was but the body of his pain;
<NOTE PLACE="marg">D. <HI>Plai&s;er.</HI></NOTE> the &s;orrow of his &s;oul was the &s;oul of his &s;orrow, when he cryed out, My God, My God, why ha&s;t thou for&s;aken me?
<NOTE PLACE="marg"><HI>Hae non voces de&s;peran|tis, aut diffidentis (De|um enim vocat &s;uum) &s;ed cum tri&s;ti&s;&s;ima ten|tatione luctantis.</HI> Bucan Com. loc.</NOTE> But all this while we mu&s;t know he de&s;paired not; for the&s;e were not the words of a man, de&s;pairing or di&s;tru&s;ting, for he cal|leth God his God. We mu&s;t not think that the Godhead had wholly &s;eparated and withdrawn it &s;elf from the man|hood, but it was <HI>quaedam derelictio, ubi nulla fuit in tanta nece&s;&s;itate virtutis exhibitio, nulla Maje&s;tatis o&s;tentio.</HI> Bernard. A certain de&s;er|tion,
<PB N="257" REF="137">where there was no exhibition of &s;trength, no &s;hew of Maje&s;ty in &s;o great a nece&s;&s;ity.</P>
<P>Now as this &s;hews his great humility, &s;o al&s;o his abundant love towards us; for all this was for us; he had no &s;in, and therefore could not have been toucht with the puni&s;hments of &s;in, as were all tho&s;e mi&s;eries that he un|derwent. This <HI>Paul</HI> &s;aith for the general, that he that knew no &s;in, was made &s;in for us, 2 <HI>Cor.</HI> 5.21. and in particular, he being rich, became poor for our &s;akes, that we through his poverty might be made rich, 2 <HI>Cor.</HI> 8.9. His humility was to procure our glory; he became weak,
<NOTE PLACE="marg">I&s;a. 53.4, 5. Humility is &s;o hard a le&s;&s;on to get into the heart, that Chri&s;t was fain to come down, from heaven in his own per&s;on to teach it. <HI>Adams.</HI></NOTE> that we might become &s;trong; he was bound in &s;wadling bands to loo&s;e the bands of our &s;ins; he is clad in clouts and mean rags, to deck us with the rich robes of his righteou&s;|ne&s;s; he was born among bea&s;ts, to advance us to the &s;ociety of Angels; he was born under the tyranny of <HI>Augu&s;tus,</HI> 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,
<NOTE PLACE="marg"><HI>Quel mede|&s;imo affetto &s;ia in vol, che fu an|cora in Chri&s;to Je|&s;u.</HI> Ital.</NOTE> and have our names written in heaven: In a word! he became the &s;on of man, that we might become the &s;ons of God, <HI>Gal.</HI> 4.4, 5. He &s;uffered death to redeem us to life, <HI>Rom.</HI> 4.25. Therefore let us learn of him to be meek and humble. Let the &s;ame
<PB N="258" REF="138">mind be in us that was in Chri&s;t Je&s;us; let the con&s;ideration of the great humility of Je&s;us di&s;mount us from all high thoughts of our &s;elves.
<NOTE PLACE="marg">Phil. 2.5.</NOTE> The heart of man is a proud piece of fle&s;h; men &s;tand upon their terms, and think &s;corn to aba&s;e them&s;elves to do good to others: But did we think &s;eriou&s;ly of the great aba&s;ement of Chri&s;t, our pride would down. Shall Chri&s;t our Prince and Ma&s;ter humble him&s;elf, and &s;hall we exalt our &s;elves? what intolerable impudence is it, that where the King of glory made him&s;elf of no reputati|on, there a &s;illy worm &s;hould &s;well with pride? Shall God be aba&s;ed, and &s;hall man be proud? certainly that mans heart is harder then a rock, whom this high example cannot move to humility.</P>
</DIV2>
<DIV2 N="34" TYPE="chapter">
<HEAD>CHAP. 34. <HI>An exhortation to humility: The conclu&s;ion of the whole work.</HI></HEAD>
<P>LET every one now look into his own heart, and &s;ee what pride is there, and when we have found it out, let us labour to humble our &s;elves for it; as good <HI>Hezekiah</HI> did, of whom we read, 2 <HI>Chron.</HI> 32.25. that his heart was lifted up; and <HI>ver.</HI> 26. it is added: Notwith&s;tanding <HI>Hezekiah</HI> humbled him&s;elf for the pride of his heart: Let Magi|&s;trates, Mini&s;ters, and all true Chri&s;tians ex|ceedingly
<PB N="259" REF="138">humble them&s;elves for the pride of their hearts; and let every faithful &s;oul weep in &s;ecret places for the great pride of this Na|tion, le&s;t after all our glorious &s;hews the Lord lay us a&s;ide as ve&s;&s;els wherein is no plea&s;ure: oh take heed of being lifted up with pride, when God is &s;taining the pride of all glory, and marring the pride of <HI>England,</HI> as he threatned to mar the pride of <HI>Judah,</HI> and the great pride of <HI>Jeru&s;alem.</HI>
<NOTE PLACE="marg">Jer. 13.9.</NOTE> 'Tis dangerous for a Mariner to have his top-&s;ails up in a violent &s;torm; oh pull down your top-&s;ails,
<NOTE PLACE="marg">P&s;al. 78.5.</NOTE> lift not up your horn on high; le&s;t God pull you down, and you be &s;unk 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 mu&s;t be humility as well as humiliation: a man may be humbled, and yet not be an humble man: Gods judgements humbled <HI>Pharaoh</HI> &s;everal times, but his heart was not humble, it remain|ed as hard as ever. So <HI>Ahab</HI> was humbled; he rent his clothes, and put &s;ackcloth upon his fle&s;h, and fa&s;ted and lay in &s;ackcloth, and went &s;oftly; his very pace was altered: &s;o that God him&s;elf takes notice of it: for, &s;aith he to the Prophet:
<NOTE PLACE="marg">1 Reg. 21.29.</NOTE> See&s;t thou how <HI>Ahab</HI> hum|bleth him&s;elf before me? yet all this while <HI>Ahab</HI> was not humble; for in the next Chap|ter you read, that he will go up to <HI>Ramoth-Gilead</HI> to battel, let God &s;ay what he will to the contrary. Poverty and mi&s;ery may break a proud mans &s;tomack, but not his heart; he may
<PB N="260" REF="139">be as &s;tubborn again&s;t God as ever; inwardly proud, though outwardly humbled. There is an humility likewi&s;e that is not good; a coun|terfeit humility, when a man is only externally and complementally humble, his &s;peeches, his ge&s;tures, his carriage, are humble, but his heart is full of pride. This was <HI>Ab&s;aloms</HI> humility, who ro&s;e up early and &s;tood be&s;ide the way of the gate,
<NOTE PLACE="marg">2 Sam. 15.2, 3, 4, 5. <HI>Adoravit vulgus.</HI></NOTE> <HI>&amp;c.</HI> And it was &s;o, that when any man came nigh to him, to do him obey&s;ance, he put forth his hand, and took him, and ki&s;&s;ed him: why was <HI>Ab&s;alom</HI> thus humble? was it not to get applau&s;e from the people, and to &s;teal away the hearts of the men of <HI>I&s;rael,</HI> and in the end to &s;et up him&s;elf in the throne of <HI>David</HI> his Father? A proud man like the Lion, coucheth and humbleth him&s;elf, that the poor may fall into his &s;trong paws, <HI>P&s;al.</HI> 10.10. as one renders that place. This is called by one <HI>Vulpina humilitas,</HI> the Foxes humility. One compareth the&s;e to the little venemous &s;erpent <HI>Cera&s;tes,</HI> which to allure the birds to come unto it, that &s;he may feed on them, counterfeits her &s;elf to be dead: So the&s;e proud counterfeits, &s;eem to be very lowly and officious, putting their hands under your very feet, when as their hearts are full of pride and covetou&s;ne&s;s: Pride in it &s;elf is very odious, therefore it labours to &s;hrowd and palliate it &s;elf under the mask of humility.</P>
<P>There is another kind of outward humility, a voluntary humility, that is, of &s;uch as vow voluntary poverty, and &s;eem to renounce and
<PB N="261" REF="139">relinqui&s;h the world, and betake them&s;elves to a Mona&s;tical and Eremetical kind of life; &s;uch as the&s;e have no warrant for it; that I can find; our Saviour indeed pronounceth a ble&s;&s;ing upon the poor; not on tho&s;e that are outward|ly poor in e&s;tate,
<NOTE PLACE="marg">Matth. 5.3.</NOTE> but on tho&s;e that are poor in &s;pirit, that have mean thoughts of them&s;elves, from which the&s;e men are far enough, placing an opinion of merit in the&s;e cour&s;es: Nor are they truly poor; for howbeit they have the po&s;&s;e&s;&s;ion of nothing, yet they enjoy and have the command of more then they that have lands and livings, large rents and revenues: of &s;uch kind of Cattel, <HI>Albertus</HI> Duke of <HI>Saxo|ny</HI> &s;aid, that he had three wonders in one City; meaning three Mona&s;teries; whereof the Friars of one had Children, but no Wives:
<NOTE PLACE="marg"><HI>Non mag|num e&s;t &s;ua, &s;ed &s;e re|linquere.</HI> Ferus in Matth. 5.</NOTE> The Friars of the &s;econd had &s;tore of Corne, but no land: And the third had &s;tore of mo|ney, and no rent or other apparent means to rai&s;e it: It is a greater matter for a man to relinqui&s;h him&s;elf, then to relinqui&s;h his goods, which indeed is the part of him that is poor in &s;pirit.</P>
<P>But true humility is a grace &s;eated in the mind or heart, whereby a man from a right knowledge of him&s;elf walks humbly with God and man.</P>
<P N="1">1. It will make a man di&s;claim all his own worth and excellencies in Gods pre&s;ence; it will make a man willing to be deba&s;ed, that God may be glorified;
<NOTE PLACE="marg">2 Sam. 6.14, 20, 21.</NOTE> it will make men of honour, to lay a&s;ide their own honour to
<PB N="262" REF="140">honour God; as <HI>David</HI> when he laid a&s;ide his Princely robe, and put on a linnen Ephod, and daunced before the Ark of the Lord, though his wife <HI>Michal</HI> upbraided him with it as a thing too low and ba&s;e for his dignity; yet &s;aith he, <HI>it was before the Lord, and therefore if I have been vile, I will yet be more vile then thus, and will be ba&s;e in mine own &s;ight.</HI> There|fore one &s;aith, he is more a&s;toni&s;ht at <HI>Davids</HI> dauncing,
<NOTE PLACE="marg">Gregor.</NOTE> then at <HI>Davids</HI> fighting: for in fighting he overcame but his enemy, but in dauncing he overcame him&s;elf.</P>
<P>Humility makes a man zealous in &s;erving God, and yet when he hath done what he can, he accounts all as nothing: though he hath done much, yet humility &s;aith I have done no|thing.
<NOTE PLACE="marg">Luk. 17.10.</NOTE> That of our Saviour is the humble mans po&s;ie, When I have done all that was commanded me, yet am I but an unprofitable &s;ervant:
<NOTE PLACE="marg">The hum|ble man knows, though af|flictions are &s;harp and bitter arrows, yet they are &s;hot from a lo|ving hand, and there|fore to be endured. 1 Sam. 15.26.</NOTE> I have done that which was my duty to do. Many pretend to be Gods &s;ervants, but the humble man alone is the man that can be content to &s;erve God in a mean place or low calling. The humble man is wi&s;e to &s;o|briety, not daring to rifle Gods Cabinet, or too curiou&s;ly to &s;earch for things too high and too wonderful for him.</P>
<P>The humble man quietly bears the yoke, and is very &s;en&s;ible of the hand of God when it is upon him, and cannot complain of Gods di&s;pen&s;ation towards him. If the Lord &s;ay (&s;aith humble <HI>David</HI>) I have no delight in thee; behold here I am, let him do to me
<PB N="263" REF="140">as &s;eemeth good unto him: He lays his hand upon his mouth when the Lord &s;mites him, be|cau&s;e tis his doing.</P>
<P N="2">2. The humble man thinks meanly of him|&s;elf: Chri&s;t calls the woman of <HI>Canaan</HI> a dog: How doth &s;he dige&s;t this bitter pill? &s;he &s;aith, truth Lord! yet even the dogs eat the crumbs which fall from their Ma&s;ters table; as if &s;he had &s;aid, &s;eeing I am no better then a dog, I &s;hall be contented to be &s;erved like a dog:
<NOTE PLACE="marg">Matth. 15.26, 27.</NOTE> I de&s;ire not to &s;it at table with <HI>Abraham, I&s;aac,</HI> and <HI>Jacob,</HI> nor to be fed either before the Children or with the Children; a &s;crap or crumb will &s;erve me a poor Gentile, I de&s;ire not a loaf, but a crumb of bread: I leave thy great mercies and great miracles for thy own country-men, thy peculiar people the Jews: but Lord, I be&s;eech thee &s;hew one mercy to me a poor Gentile, do one little miracle for my &s;ake, ca&s;t out one devil out of my poor daugh|ter; &s;pare one crumb of mercy upon me a poor <HI>Canaanite:</HI>
<NOTE PLACE="marg"><HI>Accedens ad Chri&s;tum, canis vocatur; di&s;cedens &agrave; Chri&s;to, mulier voca|tur: ip&s;a mu<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">vit af|fectum; ip&s;e mutavit vocabulum.</HI> Augu&s;t.</NOTE> If I be a dog; I am thy dog; and as a dog will be &s;ometimes impudent, and not cea&s;e bawling till he get &s;omething: &s;o will I be importunate, and not cea&s;e begging, till thou hear me, and heal my daughter: Now &s;ee what the i&s;&s;ue was, Je&s;us an&s;wered her, O woman, great is thy faith. Coming to Chri&s;t &s;he is called a dog, and departing from Chri&s;t &s;he is called wo|man: &s;he &s;hewing her &s;elf by her faith and humility to be no <HI>Canaanite,</HI> but a true
<PB N="264" REF="141"><HI>I&s;raelite,</HI> he cea&s;eth to call her dog, and calls her woman; &s;he changeth her affection, and he changeth his denomination.</P>
<P N="3">3. The humble man thinks highly of others, in lowline&s;s of mind,
<NOTE PLACE="marg">Phil. 2.3.</NOTE> e&s;teeming others better then him&s;elf: Humility will make a man very officious and &s;erviceable to others: When there aro&s;e a &s;trife among Chri&s;ts Di&s;ciples who &s;hould be the greate&s;t: his argument is, that they mu&s;t not be like Pagan Princes,
<NOTE PLACE="marg"><HI>Stult&egrave; &amp; perperam regnum vobis fingitis; alia vobis med tanda e&s;t ratio, &s;i mihi operam&s;i|delem impendere cupi|tis,</HI> &amp;c. <HI>Sit haec ve&s;tia magnitudo, excellentia &amp; dignitas, fratribus vos &s;ubmitterc:</HI> Calvin in Matth. 20.</NOTE> who often tyrannize, u&s;urp, and abu&s;e their authority over the poor people, not con&s;idering what in equity and con&s;cience they may do, but what by their prero|gatives and extremity of Law they can do, <HI>Matth.</HI> 20.25, 26. he tells them they mu&s;t do otherwi&s;e, and not &s;trive to advance them&s;elves by ruling, but to excell and exceed one another by &s;erving and obeying: let this be your greatne&s;s, and dignity, and pri|macy, to &s;ubmit your &s;elves one to another in love: The greater any man is, the more ought he to humble him&s;elf in all things: <HI>Honos</HI> and <HI>Onus</HI> mu&s;t not be divided: and they that are in places either in the Church or Commonwealth, mu&s;t labour not &s;o much <HI>Praee&s;&s;e</HI> as <HI>Prode&s;&s;e,</HI> Acts 20.28. 1 Corinth. 3.5. 1 Corinth. 4.1. There is no place for Pride or Ambition nei|ther in Chri&s;ts Spiritual Kingdom on earth,
<PB N="265" REF="141">nor in his Eternal Kingdom in Heaven.
<NOTE PLACE="marg"><HI>Hinc Prin|cipes di|cuntur Nedivim, Pagnin.</HI> 1 Sam. 2.8. <HI>viz. A largiendo, &amp;</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">: <HI>&amp; Reges Aegypti dicti &s;unt Pharaones,</HI> i. e. <HI>populi vindices, &amp; Rex Gerar Abimelech.</HI> i. e. <HI>Rex Pater meus, &amp; inter Graecos</HI> <GAP LANG="grc" DESC="foreign" RESP="OXF">, <HI>&amp; inter Latines reges, duces, imperatores,</HI> to put them in mind how to carry them&s;elves in their government towards their people: <HI>non alium in finem vectigalia, &s;tipendia, &s;eu tributa illis penduntur, ni&s;e ut ad &s;umptus honoris &s;plendori nece&s;&s;arios &s;ufficiant,</HI> Calvin in Harm. Evang.</NOTE></P>
<P>Humility will make a man patiently bear and put up much contempt and reproach from others, which they ca&s;t upon him: he that de|&s;pi&s;eth no man but him&s;elf, regards not the contempt that others pour upon him: every cro&s;s word or reproach gives the proud heart a deep wound, whereas the humble &s;oul can bear reproach without regret. He de&s;pi&s;eth contempt, that affects no vain-glory; he ac|counts it his greate&s;t honour (with the Apo|&s;tles) to be di&s;honoured for Chri&s;t,
<NOTE PLACE="marg">Act. 5.41.</NOTE> and to &s;uffer &s;hame for Je&s;us &s;ake.</P>
<P>Humility makes a man not greedy of prai&s;e from others, nor take content in it when others prai&s;e him: the humble man thinks &s;o meanly of him&s;elf, that he de&s;ires none &s;hould think or &s;peak highly of him:
<NOTE PLACE="marg"><HI>Cum lauda|tur adfaci|em, flagella|tur in cor|de.</HI> Chry&s;. 2 Cor. 3.1.</NOTE> he dares not commend him&s;elf, nor chaunt out his own prai&s;es; he had rather his works then his tongue &s;hould prai&s;e him: and as <HI>Chry&s;o&s;tom</HI> &s;aith; when he is prai&s;ed to his face, he is prickt to the heart: The humble man will &s;i|lence his own vertues and excellencies, and &s;eeks to keep them as &s;ecret as his thoughts, if
<PB N="266" REF="142">he could, le&s;t any man &s;hould think or &s;peak of him beyond what he &s;eeth in him, or heareth of him.</P>
<P>The humble man hath humble ve&s;tures, and humble ge&s;tures,
<NOTE PLACE="marg">Deck your &s;elves in|wardly in lowline&s;s of mind. <HI>Geneuen&s;. in</HI> 1 Pet. 5.5.</NOTE> humble carriage towards, and an humble conver&s;ation with others; his heart is not haughty, nor are his eyes lofty; he &s;peaks not proudly, his words are humble; he walks humbly in that &s;tation wherein God hath placed him, pro&s;perity doth not puff him up; Adver&s;ity makes and keeps him very low and humble: The humble man rejoyceth at his brothers well-fare: The humble &s;hall hear it,
<NOTE PLACE="marg"><HI>Humilitatem in&s;inuate. vulg. lat. in &s;inu habete. Glo&s;&s;. interlin.</HI> But the Original word &s;igni|fies to deck and adorn.</NOTE> and be glad, <HI>P&s;al.</HI> 34.2. Let every man therefore labour to put on humblene&s;s of mind, <HI>Col.</HI> 3.12. and to be cloathed with hu|mility, 1 <HI>Pet.</HI> 5.5. put it on as Kings put on their Robes and Crowns, and as Souldiers put on their Armour, <HI>Ephe&s;.</HI> 6.11. and we &s;hall find it, <HI>&amp; ornamentum &amp; muni|mentum,</HI> both clothes to cover us and keep us warm, and a cor&s;let to defend us, it will be both ornament, honour, and armour to us: As garments do adorn the body, &s;o doth hu|mility the mind much more;
<NOTE PLACE="marg">For as a fair woman hath not a better or|nament then mode&s;ty, &s;o hath not a great man a better garment then humility.</NOTE> as the body being naked and &s;tript of ap|parel is unhand&s;ome and un&s;eemly to men, &s;o a &s;oul not clothed with humility is odious in the &s;ight of God, Angels, and men. By putting on humblene&s;s of mind, the Apo|&s;tle meaneth, that Chri&s;tians &s;hould exerci&s;e
<PB N="267" REF="142">and u&s;e this grace every day more and more: we put on and pull off our apparel every day, but having once put on humblene&s;s of mind, we mu&s;t never put it off again; our apparel is the wor&s;e for wearing, but humility doth grow and encrea&s;e by being u&s;ed: God giveth grace upon grace to the humble &s;oul; where humili|ty is, he giveth more grace. Humility is a grace of ine&s;timable value; it is rarely found among men of honour and greatne&s;s; but it is a choice grace where ever it is: and there|fore as that Rhetoritian being askt what was the chiefe&s;t thing in eloquence, an&s;wered, Pro|nuntiation; and being thrice askt, did &s;till an|&s;wer the &s;ame: &s;o of all the graces of a Chri|&s;tian, if you ask never &s;o often which is the chiefe&s;t; I an&s;wer &s;till, humility is the chief of all. The humble &s;oul is dear to God; God looks upon him with great re&s;pect, and thinks nothing too good for him. The Lord &s;tops his ears again&s;t the prayers of proud men: <HI>Elihu</HI> tells us, <HI>There they cry,</HI>
<NOTE PLACE="marg">Job 35.12, 13.</NOTE> <HI>but none giveth an&s;wer, becau&s;e of the pride of evil men; &s;urely God will not hear vanity, nor will the Almighty regard it.</HI> A proud man is too full in him&s;elf to receive any thing at the hands of God: the cry of the humble beggar is &s;oone&s;t heard. <HI>This poor man cried, and the Lord heard and &s;aved him out of all his troubles,</HI> P&s;al. 34.6. <HI>God heareth the very de&s;ires of the humble,</HI> P&s;al. 10.17.</P>
<P>Humility e&s;tabli&s;heth a Chri&s;tian in all di&s;|a&s;ters: the deeper the tree is rooted in the
<PB N="268" REF="143">earth, the &s;tronger it &s;tands again&s;t the fury of the winds: and the lower a man is rooted in humility, the more he is e&s;tabli&s;hed, &s;tanding firm again&s;t all troubles and temptations; hu|mility re&s;i&s;teth the greate&s;t evils, and over|cometh the greate&s;t difficulties. Humility puts a Chri&s;tian into a &s;erene and calm temper; no &s;torms, no tempe&s;ts, no di&s;a&s;ters can di&s;|compo&s;e his &s;pirit; &s;uch things may &s;tick on the body,
<NOTE PLACE="marg"><HI>Excel&s;a e&s;t patria, hu|milis e&s;t via.</HI> Aug. Super Johan. Mat. 18.4.</NOTE> but cannot &s;tick on the mind of an hum|ble man: Be&s;ides, God will &s;ave the humble per&s;on, or him that is not haughty, him that hath low eyes, as it is in the Hebrew, <HI>Job</HI> 22.29. Ble&s;&s;ed are the poor in &s;pirit, for theirs is the Kingdom of heaven, <HI>Matth.</HI> 5.3. and our Saviour &s;aith, <HI>Who&s;oever humbleth him&s;elf as a little Child, the &s;ame &s;hall be greate&s;t in the Kingdom of heaven.</HI> 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 &s;oul;
<NOTE PLACE="marg">I&s;a. 57.15.</NOTE> and the humble Chri&s;tian &s;hall dwell with him in the high and holy place for ever.
<NOTE PLACE="marg">The eight Beatitudes, <HI>Matth</HI> 5. are like the &s;teps of <HI>Jacobs</HI> ladder, reaching from earth to heaven, whereof the fir&s;t &s;tep is humility, called there poverty of &s;pirit.</NOTE> What comfort may this mini&s;ter to every poor Chri&s;tian? What though we were left poor, and born to nothing? or though we be fallen to decay by ill &s;ucce&s;s in the world, and brought to no|thing as <HI>Job?</HI> yea though our cala|mities bring contempt upon us, &s;o as we be even troden under foot,
<PB N="269" REF="143">and trampled upon by the <HI>Nimrods</HI> of the earth? yet if we can po&s;&s;e&s;s our &s;ouls in pa|tience, and be rich in grace, and poor in &s;pirit; then however we be Nobodies on earth, yet &s;hall we be great Nobles in Heaven,
<NOTE PLACE="marg">I&s;a. 23.8.</NOTE> even greater then the Merchants of <HI>Tyrus,</HI> who were honourable per&s;onages, and no le&s;s then Princes and Peers of the Land. The lea&s;t of Gods little ones in heaven &s;hall have greater honour, being &s;ons and heirs to a King, <HI>Rom.</HI> 8.14, 17. 1 <HI>Joh.</HI> 3.1. and brethren to a King, <HI>Heb.</HI> 2.17.
<NOTE PLACE="marg"><HI>Qui exaltat &s;e per &s;u|perbiam, humiliabitur per poenam; &amp; qui hu|miliat &s;e per peccate|rum confe&s;&s;ionem, exal|tabitur per gloriae remu|nerationem.</HI> Lyra in Luc. 14.</NOTE> yea they &s;hall all be Kings, <HI>Rev.</HI> 20.6. and in token of this royal e&s;tate and Maje&s;ty, they &s;hall have Palms and Scepters in their hands, and Crowns on their heads, even Crowns of gold, <HI>Rev.</HI> 7.9. <HI>Rev.</HI> 4.4. On the other &s;ide how effectual would it be to pull down the pride of men, did they con&s;ider that Pride is that which hath ruined many per&s;ons, families and Nations, and the rock again&s;t which many have been &s;plit and &s;uffered &s;hip|wrack: how fooli&s;h then is that man that &s;ees the wofull wrack that Pride hath everywhere made, that yet will adventure to hoi&s;e up his &s;ails, and run his &s;oul upon that dangerous rock? Let no man then think him&s;elf &s;afe, where &s;o many have mi&s;carried, and never any yet e&s;caped. I conclude with that of <HI>Solomon: Better it is to be of an humble spirit with the lowly, then to divide the spoil with the proud,</HI> Prov. 16.19.</P>
<PB N="270" REF="144">
<P><HI>Humilitas in paupere grata e&s;t, in divite glorio&s;a: humilitas inter inimicos blanda; &s;u|perbia ver&ograve; inter amicos ingrata; blanda &amp; officio&s;a &s;emper e&s;t humilitas, in amicitiis grata, in contumeliis otio&s;a; non extollitur pro&s;peris, non mutatur adver&s;is, non extorquet &s;ervitium, non requirit voces adulantium, ni&s;i quam &s;e lau|datione novit indignum.</HI> Valerius Epi&s;cop. in quodam &s;ermone.</P>
<P><HI>Sola, quae non &s;olet gloriari, non novit prae&s;u|mere, contendere non con&s;uevit, gratiam inven|tura e&s;t in oculis pietatis humilitas; non contendit judicio, non praetendit ju&s;titiam quae vere hu|milis e&s;t.</HI> Bern. in Epi&s;t. 45.</P>
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<TRAILER>FINIS.</TRAILER>
</DIV1>
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</TEXT>
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</ETS>
