Benedict the second viz. That they might chuse a Pope without the Emperour which before they could not 4. The fourth was the Amity between Zachary Bishop of Rome and Pipin Governour of France who ruled for Childerick and sent to Pope Zachary to be resolved 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 presently picked out the meaning and said He that bare the burthen then Pipin laboureth to depose his Master and doth so The occasion was this the Pope finding the Lombards grievously disturbing Italy Aistulphus or as some Aristulphus King of the Lombards besieged Rome three moneths sent for Pipin with an Army out of France by whose help he suppressed the Lombards and thrust the Greek Magistrates out of Ravenna and all Italy usurping the Principality of Ravenna by the gift of Pipin the Conquerour unto whom in recompence thereof a thing not heard of before he gave the Kingdom of France thrusting Childerick the lawful King into a Monastery or Covent Here is not Scala Jacobi or Coeli but Inferni for one must gratifie the other again 5. The fifth step was the decay of the Eastern Empire Anno 756. 6. The sixth step was the Translation of the Roman Empire from the Greeks to the French or Germans in the person of Magnifical Charls as Bellarmine calleth him for the Romans making insurrection against Pope Leo the third because of his detestable pride the said Charls the Son and Heir of Pepin coming with his Army into Italy again freed the Pope Hereupon the Pope not to be ungrateful out of the fulness of his power gave unto Charls the Title of the Roman Empire the which belonged to the Greeks and therefore was not his to dispose of crowning him Emperour of the West On the other hand Charls the new Emperour to gratifie the Pope forced the Citizens of Rome to swear fidelity to Leo and appointed him Lord of Rome the which Donation Lodowick Son of Charls afterwards confirmed and encreased 7. The seventh step was the Constitution of Electors of the future Emperours enacted by Pope Gregory and Otho the Emperour both Germans and Kinsmen 8. The eighth step reacheth to Heaven for thus they teach Christus be ato Petro aeternae vitae clavigero terreni simul coelestis imperii jura commisit Christ hath committed to blessed Peter the Keykeeper of Eternal Life the power both of earthly and heavenly Jurisdiction and Government Boniface the eighth made a Decree That ēvery humane Creature must submit himself to the Bishop of Rome under pain of eternal damnation Platina de vitis Pontific These be the words of Gratian concerning Pope Nicholas and the Gloss upon them saith Argumentum quod Papa habet utrumque gladium spiritualem temporalem An argument that the Pope hath both Swords both the Spiritual and Temporal and in the marginal notes Papa habens utrumque gladium imperium transtulit The Pope having both Swords translated the Empire That the properties of God are attributed to the Pope you may see by their writings Papa dicitur habere coeleste arbitrium ideo etiam naturam rerum immutat substantiam unius rei applicando alii de nihilo potest aliquid facere Thus the Popes Parasites flatter him Sicut non est Potestas nisi a Deo sic nec aliqua temporalis vel Ecclesiastica imperialis vel regalis nisi a Papa As there is no power but of God so say they there is not any Temporal or Ecclesiastical Greg. 7. sirnamed Hildebrand said That he had power to give and take away Kingdoms at his pleasure and it is more to make and marre Kings then to be a King as R. Nevill Earl of Warwick sometime said in the Civil War between Henry the sixth and Edward the fourth of England Imperial or Regal power but of the Pope In cujus femine scripsit Christus Rex Regum Dominus Dominantium on whose thigh Christ hath written King of Kings and Lord of Lords Gregory the ninth letteth this Doctrine fall from his own pen Ad firmamentum coeli hoc est universalis Ecclesiae fecit Deus duo magna luminaria i.e. duas instituit dignitates quae sunt Pontificalis authoritas regalis potestas ut quanta est inter solem lunam tanta inter Pontifices Reges differentia cognoscatur For the firmament of Heaven that is saith he of the Universal Church God made two great lights that is appointed two Dignities which are the Pontifical Authority and the Regal Power and as a great difference may be seen between the Sun and Moon so as great a difference may be known between Popes and Kings See what pride is in the Man of Sin Some Popes in pride have caused themselves to be worshipped who opposeth and exalteth himself above all that is called God or worshipped That high places are apt to puff men up with pride Decius the Emperour evidently saw who when his Father would have invested him in the Empire as David did Solomon in his Kingdom in his life time refused the honour with this modest excuse I fear if I am made Emperour lest I forget that I am a Son Vereor nc si fiam imperator dediscam esse filius malo non esse imperator humilis filius quam imperator filius indevotus Valer. Maxim lib. 4. and I had rather not be an Emperour and be an humble Son then an Emperour and an undutiful Son He knew it seemed that Honores did ordinarily mutare mores that honour did change mens mannes and so surely theydo in nature corrupted and not by grace corrected or where grace prevails not or is not predominant above nature for where it is goodness will so oversway greatness as no Dignity shall cause men to neglect or forget their duty Now this is a great vanity for men to be proud of honours or high places especially if we consider the instability of honours great preferments Craesus King of Lydia spoiled by Cyrus King of Persia and bereft both of his Kingdom and life Cyrus himself afterwards served so by Thomyris and great mens favours as appears in Parmenio and Clitus in high favour with Alexander the great and Seneca with Nero and Bellisarius with Justinian the Emperour yea even in Dionysius himself Bajazet and many other great Princes And even in holy Writ 1 King 2.5 6. we see Joab a great favourite with David at the first is at last distasted by himself and quite cashiered by Solomon his Son and that by his approbation and appointment so likewise Haman rose not so fast Hest 7. but he sell faster They that be in the hight of honour to day Tolluntur in altum ut lapsu graviore cadant may be in the lowest degree of disgrace by to morrow for we know not what a day may bring forth Prov. 27.1
not temporal and carnal as these are which shall utterly cease in the Kingdom of glory for then shall Christ have put down all rule and authority and power 1 Cor. 15.34 Object But it may be said that these outward priviledges and earthly prerogatives of King over his Subjects Master over his servants Father over his children have a place here in the Kingdom of grace and that Christianity doth not overthrow civil policy Resp That a man must be confidered two waies both in regard of his outward or inward man 1. In regard of his outward man as he is a member of the civil society whether family Church or Commonwealth there be differences of persons as Masters Servants Magistrates Subjects bond-men free-men poor rich as the Apostle tells us Colos 3.18 20. 22. 2. But if a man be considered in respect of his spiritual estate as he is a member of the invisible or Catholick Church Rom. 14.17 Eph. 4.4 Gal. 3.28 under spiritual government consisting in righteousness peace and joy in the Holy Ghost there is no distinction or difference Rom. 12.5 The Popish opinion therefore which teacheth Christi nomen induere non per Christi viam pergere quid aliud est quam praevaricatio divini nominis Cyprian eth that there be some outward callings and actions that may commend us to God wherein we may glory is here justly condemned as to lead a single life to keep many set fasting days and pray much to vow voluntary poverty to perform regular obedience to profess a monastical life or monkery to be buried in a Friars Cowl to abstain from such and such meats c. whereas Paul tells us that outward priviledges will not serve our turns Virginity and single life an external preheminence among men no internal righteousness before God it 's among those things unde faciamus benè sed non undè fiamus boni August 236. Serm. de temp V. Abbot cont Bishop nor meat commend us to God 1 Cor. 8.8 Therefore it is a great vanity for men to think highly of themselves for outward priviledges nor may we glory in them Nay the King himself may not be lifted up above his brethren Deut. 17.20 Pauls example is excellent to this purpose who neither esteemed the things before his conversion as his education and breeding being a Jew a Citizen of Rome a Pharisee a great Doctor and Rabbin brought up at the feet of Gamaliel of the Tribe of Benjamin c. or after his conversion Epist ad regem as being an Apostle wrapt up into the third heaven hearing unspeakable words not possible for a man to utter And if any man had cause to glory in these things Paul had 2 Cor. 12.4 5 6. But saith he I forbear lest any man should think of me above what he seeth me to be or that he heareth of me and of the esteem that he had of all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may see Phil. 3.8 9. he accounts them all to be but loss and dung for the excellency of the knowledge of Jesus Christ for whom he suffered the loss of all things CHAP. 14. Of internal Pride and first of Pride of the heart THe heart is the principal seat of Pride As the heart is in the midst of the body to convay life to all parts and as the Sun is in the midst of the Firmament to convay his light heat and influences to all inferiour and sublunary bodies So Pride gets into the midst of the heart to corrupt all thence we read in Scripture of Pride of the heart Prov. 16. and of the proud in heart This pride of heart is demonstrated When the heart is carried out after great and high things The Lord chargeth this on the Prince of Tyrus thine heart is lifted up Ezek. 28.2 and thou hast said I am a God I sit in the seat of God in the midst of the seas yet thou art a man and not God though thou set thy heart as the heart of God By the heart we understand here the thoughts designs projects and high imaginations of the heart which carried out his heart after high and great things Therefore God is said to scatter the proud in the imaginations of their hearts Luk. 1.51 David cleareth himself in this Lord mine heart is not haughty Ps 131.1 nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me Pride when it getteth into the heart Javah signifies to have high thoughts and to mind high things maketh a man highly conceited of himself lifting him up above the common condition of mortals causing him to think he is a petty God and to set his heart as the heart of God 1. Hence it is that men lay aside the study and the knowledge of practical truths that tend most to edification and would most advantage them and busie themselves about the knowledge of things too high for them and which if they do know they are not the nearer to the power of godliness Let no man beguile you of your reward saith Paul to the Colossians in a voluntary humility and worshipping of Angels Col. 2.18 intruding into those things which he hath not seen vainly puft up by his fleshly mind they did but argue then for Angels as Papists do for Mediators they must have Angels middle persons between God and men and then come to discourse of the Hierarchy of Angels there may be much of pride under a seeming shew of humility some there are that seem humble without that are proud enough within as Alexander said of Antipater when one told him Antipater est intus purpura Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Antipater jetted it not in purple as other of his Lieutenants did true said Alexander but Antipater is all purple within meaning that he was as proud in heart as those that made so great an outward shew so the Apostle here speaks of a voluntary humility or as the marginal note is which I best approve of a voluntary in humility that they must not come to God immediately but must have an Angel to make way for them as a poor supplicant cometh not immediately to his Prince but hath some Courtier to make way for him Thus they pleaded for Angels as the Papists plead for Saints to be Mediatores ad Mediatorem to be Mediators for them to the Mediator but all this was but real pride The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an intruder upon others rights intruding on things which they have not seen intruding upon Gods right to whom it belonged to appoint his worship but these voluntaries in humility invade upon God or intrude on things which they have not seen When men shall look upon doctrines that tend to the practice of godliness as low things and they must have higher things this cometh from pride of heart If any man consent not to wholesome
widow as some of the Ancients note upon the place 3. His Arithmetick failed him for whereas he thought he had a lease of his life and sure estate in these goods for many years it so fell out The Wicked make garments and the Godly put them on little knows the wicked for whom he builds and gathers that he was disappointed of his hope and dispossessed of his hold in a very few hours God said unto him Thoufool this night thy soul shall be required of thee or do they require thy soul and then whose shall all those things be which thou hast provided Some descant upon the words thus This night shall they require thy soul i.e. the Devils with whom they say this covetous wretch had driven the bargain before and there lacked nothing but the delivery and doubtless all of his stamp do lay their souls to pawn and mortgage Others observe and that truly that where good men die willingly singing their Nunc dimittis with good old Simeon worldly wretches must be made yield their due as bad debtors must be forced to payment But I note this only by the way Then saith God Whose shall these things be King David observed long ago Psal 39.6 that man oftentimes disquieteth himself in vain heaping up riches and not knowing who shall gather them And Solomon saith that a stanger sometimes eateh up and enjoyeth all a mans labour Eccles 6.2 King Saul could never endure David yet he was the man that succeeded him in his Kingdom Haman could never brook Mordecai the Jew yet he was his heir As the Partridge sitteth on eggs and hatcheth them not or as the ordinary Translation and the Margin of the new gathereth young which she hath not brought forth and which will for sake her again when they perceive she is not their Dam so he that getteth riches and not by right Jer. 17.11 Nemo unquam hostis tam periculosus quam in improbos prosperitas sua Aug. Epist 39. shall leave them in the midst of his days and at his end shall be a fool Such a proud fool was a Cardinal here in England in the time of King Henry the sixth so rich he was that he thought nothing could prevail against him and when he lay on his death bed and perceived he must die he murmured exceedingly and said if the Realm of England would save my life I am able to get it with policy or to buy it with my riches Fie said he will not death be hired will money do nothing Little reason there is if men rightly consider it why they should be proud of riches Periculosior prosperitas animo quam adversitas corpori August in Psal 41. Poor Lazarus was carried into rich Abrahams bosom to note that Heaven will hold both rich and poor neither riches nor poverty simply do exclude men thence when as our Saviour tells us That a rich man shall hardly enter into the Kingdom of Heaven and That it is easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of God Mat. 19.23 24. that is one that hath riches in admiration whose heart is wedded and glewed to it and so he expounds himself Mark 10.24 How hard is it for them that trust in riches to enter into the Kingdom of God! This speech therefore must not be simply considered of all rich men for Abraham Job David and Solomon and many other holy men were very rich But when Christ saith It is easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of God 1. Some say That in Jerusalem there was a certain little Gate called Foramen acus through which a Camel could not go with a burthen upon his back but must first be unloaded and creep upon his knees Semblably if rich men will enter in at the strait Gate of Heaven they must empty their hearts and mindes of pride and the love of riches and be ready and willing to leave them at Gods pleasure by his appointment and direction Mat. 5.3 and also be humble and poor in Spirit 2. Others take the speech to be an Hyperbolical Amplification How hard is it for them that have many riches c. as is usual in Scripture to set out a great number by an Hyperbole As many as the sand on the Sea shore or the Stars of Heaven or the Birds or Beasts or Fishes c. And surely rich worldlings are not unfitly compared to Camels whose riches are more for burden then for use Quibus divitiae sunt potius oneri quà m usui Hieronymus capit Camelum pro animante cui subscribit Erasmus Alcani intendeno un canape da ancora ma non ne banno per ancora adutta alcuna autorità Ital. as a Camel carrieth a burden but not for himself yea oftentimes carrieth gold all day and at night is turned into the stable with a galled back a pair of dirty heels and an empty belly So a greedy worlding that hath toiled all his life time and made gold his confidence at the hour of death is turned into Hell with an heavy heated soul and a guilty conscience having even got Hell for his hire to provide for such as will never thank him and who will not bestow any of it by way of Restitution to redeem him out of Hell or if there were a Purgatory as the Papists say they will say he hath answered for getting it and they will not part with any but keep it 3. A third sort there be who understand not a Camel but a Cable rope which good Authors avouch to be signified by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza Calvin Chemnitius Stella and these follow Theophilact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 funis nauticus crassus cui anchoram alligabant à similitudine Cameli animant is tortuosi Caelius lib. 4. cap. 18. who saith That howsoever a whole Cable cannot possibly be got through the eye of a needle unless it be as big as the ring of an anchor which is not usual yet if it be unwound and unravelled in tenuia filamenta into the several small links and threds it may be done though with much difficulty and so an impossibility is not pretended Vulgarius vult hoc loco significari rudentem nauticum apud Suidam eo reperitur significatu Item non impossibilitas praetenditur sed raritas rei demonstratur Hieron but only the rarity of it is demonstrated saith Hierom. Therefore seeing riches have been such stumbling-blocks and snares to many souls we have little cause to be proud of them but they that have them ought to pray that they may be sanctified to them and that they may have the right use of them Luke 16.9 And to pray with Agur Give me neither poverty nor riches c. lest I be full and deny thee and say Who
words 1 Tim. 6.3 4 5. Costui è gonfiato di superbia non sapendo nulla ma essendo stolto intorno à le questioni Ital. even the words of our Lord Jesus Christ and to the doctrine which is according to godliness he is proud knowing nothing but doting about questions aad strifes of words whereof cometh envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Such men as these may think themselves the only Gnosticks and knowing men but such a one is proud knowing nothing when men make use of their knowledge in a way of opposition and so make themselves and others Scepticks in religion this is a knowledge or science falsly so called ver 20. O Timothy keep that which is committed to thy trust avoiding prophane and vain bablings and oppositions of science falsly so called this keeps men off the further from embracing the truth and being setled in it 2. From this root it is that many men sinfully cry down Magistracy and Ministry many such there are in our daies but these men do not act without a precedent Num. 16. Korah and his accomplices have shewed them the way I know nothing that more crosseth Satan in his design then a good Magistracy and a faithful Ministry and therefore 't is no wonder if by his instruments he labour first to corrupt them then to disparage them and alienate the people from them and so to ruine them and then they would set up themselves in their places who thus impudently cry down these two great Ordinances of Magistracy and Ministry 1. That Korah and his company aymed at the Priest-hood appeareth by Moses upbraiding them Num. 16.9 10. Seemeth it a small thing to you that the God of Israel hath separated you from the congregation of Israel to bring you near to himself to do the service of the Tabernacle of the Lord c. and seek ye the Priesthood also as if he should have said is it not enough that God hath advanced you above thousands of your brethren but that ye will have the Priest-hood also This was the design of the Kohathites What is Korahs plea The people are all holy what need then any one to teach or offer sacrifice they can all teach themselves say our Church levellers the Church are all Saints and they all know the Lord from the greatest to the least Whereas Christ hath given some Apostles to his Church some Prophets some Evangelists Ephes 4.11 12 13 14. and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ c. where we may observe 1. That Pastors and Teachers are as truly a gift to the Church of Christ as Apostles and Prophets though much inferiour to them yet they are more constantly continued to the Church then the former 2. These were given to the Church not only by laying the ground-work to bring men home to Christ but also to edifie the body of Christ and to bring it to it 's just perfection till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ for till we come to be grown up in Christ we have need of the Ministry 3. This is a great means to prevent childishness of spirit which many nowadays are subject to being tossed to and fro and carried about with every wind of doctrine Now from this pride of heart it is that men so much slight the ministry those whose hearts are full of pride do lift up themselves against Gods messengers and the high conceit that men have of their own gifts and parts makes them slight that ministry that God hath appointed for the salvation of their souls Thus it was with the proud Corinthians whom Paul upbraids by an Irony 1 Cor. 4.8 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 also might reign with you 1. Now ye are full full without us so full that they had no appetite to any more no mind to any meat set before them so fill'd were they with gifts and parts that they had no mind to Pauls ministry 2. Now ye are rich so rich that they could impart to others and even teach their teachers rich without us 3. Ye have reigned as Kings without us as great difference between them as between King and Subjects Voi havete conseguito il regno senza voi ye have gotten a Kingdom without us Hal. 1 Cor. 3.1 2. proud men do ever carry a Kingdom in their heads and then he speaks by way of Emphasis now or already he could not speak unto them as to men but as to babes that were fed with milk not with meat they were not past the spoon yet were they so full so rich so high in their own conceit that they needed not Pauls ministry nor any further teaching from him 2. It is evident that Korah his companions aimed not only at the Priest-hood but also at the Scepter Num. 16.13 for Dathan and Abiram said unto Moses Is it a small thing that thou hast brought us out of a land that sloweth with milk and hony to kill us in the wilderness except thou make thy self altogether a Prince over us Wilt thou put out the eyes of these men Now what was the fair vizard that they put upon so foul a face 1. They pretend to be great enemies to ambition they say to Moses and Aaron ye take too much upon you This pretext would quickly take when they made themselves Tribunes of the people and chamoions for their spiritual liberties Torshel why lift you up your selves against the congregation of the Lord ver 3. 2. They cry up the people they were an holy people all the congregation are holy every one of them here then is the inference No need of a Magistracy they are a holy people that have the Lord to govern them and a holy people that know how to govern themselves 3. They charge them for taking too much upon them whereas they took no more then God had given them and for lifting up themselves above the congregation when God had thus advanced them Exod. 4.10 11 12. yea Moses was very backwards to take a commission from God and after he had it complaineth of his burden Num. 11.11 Now these men pretended to rise up against Moses and Aaron but Moses tells them that they were gathered together against the Lord Numb 16.11 when God by his providence placeth men in the Magistracy and Ministry and they act faithfully in their places those that band against them do rise up against the God of heaven whose right it is to pull down one and set up another therefore when such as these are
Calvin Figuratively Israel was so called for his righteousness Junius Therefore God takes it the more ill that he should offend in this manner that should have been upright he was fat and covered with fatness Some expound it gross or fat in sin but the word will not bear that interpretation but noteth fatness in the best sense as Pagnin observeth the fat of the land Gen 45.18 Pareus in Genes i. e. the riches of the land saith he Wherefore rich men are called fat ones Calvin In Isa 10.16 He kicked a comparison from an unruly horse too well fed like unruly beasts the fatter they were the more unruly therefore have they forgotten me saith God Hos 13.6 When the heart is lifted up with the creature it forgets the Creatour When Jesurun did eat the increase of the fields and suckt hony out of the rock and oil out of the flinty rock butter of kine and milk of sheep with fat of lambs and rams of the breed of Bashan and goats with the fat of kidnies of wheat c. then Jesurun waxed fat and kicked thou art waxed fat thou art grown thick thou art covered with fatness then he forsook God which made him and lightly esteemed the rock of his salvation Deut. 32.15 5. Pride makes a man slight all the judgements of God to kick against the rod and grow mad against his medicine as Austin speaks Of such the Lord complaineth Jerem. 5.3 O Lord thou hast smitten them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to return When King Jehoram was brought into a great strait the Prophet Elisha labours to convince him of those sins which had brought him into it 2 Reg. 3.13 Get thee to the Prophets of thy Father and to the Prophets of thy Mother thereby intimating to him that the wickedness of his Fathers house had brought him into these extremities but Jehoram puts that off and would not be convinced that they were any other then the accidents of war Nay said he for God hath called these three Kings together to deliver them into the hand of Moab Pride is such a sin that it remaineth after sore judgements of God executed upon the sons of pride Pride hardeneth the heart and then nothing can work upon it Thus Daniel tells King Belshazzar O thou King the most high God gave Nebuchadnezzar thy Father a Kingdom and Majesty and glory and honour c. but when his heart was lifted up and his mind hardened in pride he was deposed from his Kingly throne and they took his glory from him and he was driven from the sons of men Dan. 5 18 22. and his heart was made like the beasts c. and thou his son O Belshazzar hast not humbled thy self though thou knewest all this Therefore saith the Lord This is true humility to be able to rejoyce that Gods glory may be set forth in our shame as that noble learned Earle wrote to his friend Joh. Pic. Com. Mirand Epist ad Francis Pic. Isa 9.9 10. All the people shall know even Ephraim and the inhabitants of Samaria that say in the pride and stoutness of heart The bricks are fallen down but we will build with hewen stones the sycomores are cut down but we will change them into cedars God had humbled and pulled down those that were great but they had a great deal of Grandeur they would raise their hearts to a higher pitch of pride than those that were thrown down before them Calvin in Isa 9.9 It is not the sin of one Nation alone nor of one time alone saith Calvin upon that place With how many stroaks hath God afflicted England for these many years past and yet more pride then ever CHAP. 25. Of the greatness of this sin of Pride SECT 1. 1. THe greatness of this sin may be made manifest in respect of its original the height of the place from whence it descended it was born in heaven Superbia in caelo nata est sed velut immemor qua via inde cecidit 〈◊〉 luc postea redire non potuit Hugo in the breasts of those Angels that kept not their first estate therefore Hierome saith that it is Natione caelestis by nation heavenly How art thou fallen from heaven O Lucifer son of the morning For thou hast said in thy heart I will ascend into heaven Isa 14.12 13 14 15. I will exalt my throne above the stars of God c. I will ascend above the heights of the clouds I will be like the most High Pride labouring to ascend into heaven the Lord throws it down Therefore saith he thou shalt be brought down to hell c. 2. It is an epidemical evil it appeareth in all sorts of men and women whatsoever many are prophane and proud of their prophaness they glory in their shame as the Apostle speaks as it is said of Ephraim Hos 7.10 Isa 3.9 the pride of Israel testifieth to his face and they do not return to the Lord their God The 〈…〉 countenance doth witness against them Quidampro carnalibus quidam pro spiritualibus superbiunt est una superbia sub diverso colore Bernar. 1 Tim. 3.2 3 4. and they declare their sin as Sodom they hide it not the shew of their countenance did declare that they did glory in their shame men think it a piece of bravery that they are sermon-proof and can stand out against all the threatnings of the word and among professors of religion and those that have a forme of goodness Paul saith that in the latter daies there should be such as should be self-lovers covetous proud boasters blasphemers despisers of those that are good Women as well as men are given to pride pride being cast out of heaven and wandring upon earth a woman took her in and there she hath dwelt ever since The shop of pride is the womans wardrope traitours heady high minded c. O Lord are not thine eyes upon the truth thou hast stricken them but they have not grieved c. therefore said I surely these are poor these are foolish for they know not the way of the Lord nor the judgement of their God Jer. 5.4 5. I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God but these have altogether broken the yoke and burst the bonds saith the Prophet Aretius complaineth why Gospel-government could not be carried on among the Helvetian Churches because the great men would not come under the yoke Isa 3.16 and the common people loved to live at liberty hence it was that there was so little good done among them Pride you see is an universal general sin that hath corrupted all estates and from which none are free Pride being seated in the heart cannot
not find way he made way by this engine of the Word what a rufling did proud Arius keep in the Eastern Church for a while but as Constantine reporteth Porteth the glistering truth of the Gospel did overcome the Arians Moses his rod did devour the rods of Egypt and the nearer Dagon came to the Ark the greater was his fall Direct 5. Cum superbia tentat cogita meliores Ber. When thou art apt to swell with the thoughts of thy own excellencies think not only on thine inferiors but upon thine equals and superiors when we compare our selves with others that are above us as the heavens above the earth whose gifts and graces do as far excel and exceed ours as the bright sun-shine doth the dimm candle light we cannot but be ashamed and acknowledge that there is no cause why we should magnifie our selves above others and vilifie yea nullifie others in comparison of our selves but that we should esteem of others better then our selves this will make us lay down all vain opinions of our selves and to judge our selves from a right knowledge of our selves the least and lowest of all others It is a speech of one of the Antients August They that are in the view of the world better then others must in their own hearts esteem themselves inferior to others Rom. 12.10 this will teach us in honour to prefer one another 2 Pet. 3 15 Alios plerunque imitari nolumus quia nos ipsos meliores credimus Greg. Peter and Paul had been at some difference yet notwithstanding Peter honoureth him with his title and testimony of beloved brother and Paul looks not altogether at his own honour but is also careful of the honour of inferiour Preachers as Sylvanus Timothy c. therefore he joyneth their names with his own in some of his Apostolical Epistles to the Churches Direct 6. Set before you the examples of the godly that were men renowned for their humility Gen. 32.10 Humble Jacob saith to God I am less then all the mercies and truth which thou hast shewed to thy servant Luk. 1. And the blessed Virgin calleth her self an handmaid of the Lord not worthy to be regarded The poor prodigal saith I am not worthy to be called thy son and John Baptist saith he was not worthy to untie the lachet of Christs shoo Paul saith he was chief among sinners Ephes 3.8 and less then a Saint less then the least yea less then the least of all Saints and not worthy to be called an Apostle and the Centurion saith to Christ I am not worthy that thou shouldest come under my roof Luk. 5.8 and Peter when he saw a miracle that Christ wrought he fell down at Jesus knees saying Depart from me O Lord for I am a sinful man Object But you will say This request of Peter seems very strange for to whom shall sinners go but to their Saviour and whom can they desire to have come to them and be with them rather then he that only hath eternal life this was in a manner the suit of the Devils Matth. 8.29 What have we to do with thee Jesus thou Son of God c. Now it may seem strange that Peter a pillar in the Church should utter such a speech contrary to what he had said John 6.68 Respon You must not think though the words sound almost the same that the sense is any thing alike the devils out of servile fear and malice thinking Christ to be come to torture and torment them as he did even then make a beginning to unroost and dislodge them desire his absence but Peter on the other side not through distrust or despair of his salvation or weariness of Christs company which doubtless was most welcome to him but out of a feeling of his own frailty and unworthiness uttered these speeches thereby signifying not his weariness but unworthiness of Christs company and therefore maketh this modest request 2 Sam. 7.18 Thus David saith of himself in humility who am I O Lord and what is my Fathers house that thou hast brought me hitherto that is advanced me to this Crown and Kingdom Hence we may observe a difference between the presence of God and earthly Princes viz. that men grow proud to be admitted into their presence and think it the only grace and favour can be done them Rex meus me semper habebat in oculis and therefore the bragging Souldier in the Comedy could vauntingly say My King had me alwaies in his eyes and Haman thought no man in the Kingdom so highly in favour or so likely to be honoured as himself because he had been laely graced at a banquet by the King and Queen but when men come into the presence of God it fareth otherwise it maketh them exceeding humble as Job in Gods presence abhorreth himself and repents even in dust and ashes When Rebecca came towards Isaac Gen. 24.64 65. and saw him she lighted from her Camel and vailed her self and when the Spouse of Christ cometh before Christ her husband she casteth off all confidence of her own righteousness and desireth to be shrowded and vailed under the mantle-covering of Christs righteousness imputed to her thus you see the better any men are the meaner they think of themselves now these great examples are registred in Scripture for our imitation therefore whensoever your hearts are apt to swell with pride check them and chide them for this disorder by sending them to the examples of the most eminent Saints to whose humility the Scripture gives so large a testimony And let me advise you further to converse frequently with humble men this is effectual to expell pride As Solomon saith He that walks with the wise shall be wise so he that converseth with the humble shall learn humility The humble sheep will flock together humble men can converse together without censuring quarreling or disdaining and get much by conversing with others whereas the proud care not for communion and if they converse with any it is only with such as do excell if they sit at the feet of any it must be at the feet only of some Gamaliel CHAP. 31. The seventh Direction Direct 7. ABove all take the Lord Jesus for your pattern Learn of me saith he for I am meek and lowly in heart Matth. 11.29 Hierom having read the holy life and pious death of Hillarion folding up the book said Well! Hillarion shall be the champion whom I will imitate Discite à me non ad Patriarchas non ad prophetas vos ego mitto sed me vobis exemplum me formam humilitatis exhibeo Inviderunt mihi altitudinem quam habeo apud patrem Angelus Faemina ille potentiae illa scientiae vos autem aemulamini charismata meliora discite à me quia mitis sum humilis corde Bernard Epist How much rather should we say so of Christ He is the pattern that I will follow
him to have taken upon him the form of a King considering what an estate he left for it it had been an uneven exchange but he doth much more of Lord of all he becomes a servant to all as he came into the world without pomp so he carrieth himself in the world without pride The whole life of Christ was nothing but a service to others therefore he saith to his Disciples when some of them affected a preheminence above the rest Mat 20.28 Whosoever will be chief among you let him be your servant even as the son of man came not to be ministred unto but to minister c. None sent for Christ but he came unto them none had any need of him but he attended them he visited the sick toucht unclean leapers and served his Disciples even to the washing of their feet Joh. 13.5 yea such was his humility that he washeth the feet of him that betraied him he was a great servant to us he did our work and suffered our punishment Upon the consideration of this great example of humility Guericus a holy man cries out Vicisti Domine vicisti superbiam means Thou hast overcome O Lord thou hast overcome my Pride this example hath mastered me I deliver my self up into thy hands never to receive liberty or exaltation but in the condition of thy humblest servant 2. His humility appeared further in making choice of an humble society and company of attendants what were his Disciples but a company of poor fishermen he makes no choice of great Kings or wise Senators or eloquent Orators to blazen his glory or to be the trumpeters of his fame but poor fishermen men of a mean calling and of low esteem in the world the men that he conversed with were poor Publicans and the inferior sort of people preaching much oftner in the Synagogues of little villages then in the Temple of Jerusalem and it was one part of the answer that he willed John Baptists Disciples return to their Master Luk. 7.22 that the poor had the Gospel preached unto them 3. His poverty also shews his great humility though he were the Lord of glory and the King of heaven yet he laid aside his glory though he were rich yet he became poor 2 Cor. 8.9 when he was come to his own finding as it were and had a family to look unto viz. his twelve Apostles he had not an house to put his head into The Foxes saith he Luk. 9.58 have holes and the birds of the air have nests but the son of man hath not where to lay his head Luke 8.3 he lived much upon the benevolence of many which ministred unto him of their substance he had not an horse of his own to ride upon and therefore we read that in his travels he either went on foot or was very meanly mounted viz. upon an Ass and that but borrowed Matth. 21. according to the Prophecy Zech. 9.9 nay he had not at all times money to pay scot and lot Therefore Peter must go fish for money before they can pay their tribute nor hath he a house of his own to eat the Passeover in with his Disciples Marke 12. nor money in his own purse to provide it at his own cost Mat. 17.27 Paupertatem assumpsit divitias nòn amisit sed tantum abscondit Intus dives erat for is tantum pauper latens Deus in divitiis patens homo in paupertate simul in uno Deus Homo dives pauper Gorran but must borrow and be beholden to others nor a Tombe of his own to be buried in but is fain to be laid in Josephs of Arimathea Matth. 27. Now he became thus poor to sanctifie poverty to us and make it the more tolerable by his bearing of it When Souldiers see their Captains partake with them in their labours and travels and to suffer hunger and cold and thirst alike with them it works much upon them and is a strong argument to perswade them to patience and humility I have read of Alexander the great that in his travels he came to such huge mountains of snow as none of his company durst adventure over which when he saw he alighted from his horse and went over the tops of them which his company espying some for love and some for shame all followed him What encouragement then may it be to Christians in poverty to see Christ their Captain so exceeding poor that was Lord of all the riches of the world may not every poor Christian say to himself as he to his Disciples Joh. 15.20 The servant is not above his Master The old Heathen Philosophers could comfort themselves to think that nature was contented with very little and it was not much that they wanted and shall not Christians comfort themselves to think that all treasures are hid and laid up for them in Christ their Head the Popes unholy holiness that stiles himself the servant of Gods servants advanceth himself above all his Lieutenants But seeing Christ his Master as he saith was so poor it is strange he cometh to be so rich and seeing Christs Kingdom was not of this world as himself confesseth I wonder whence Peter had such a large Patrimony to leave to his successours Besides such was the humility of Christ that he rejected honour when it was offered him John 6.15 hiding himself when he was sought to be made a King he that saith My Kingdom is not of this world refuseth the offer of an earthly Kingdom 4. His moderation in all his gestures and carriage shews his great humility Though Christ were a Prince yet when he was born he was lapt in homely clouts and lest this might be imputed to the poverty of his Parents during his minority when he was a man he wore a seamless coat yea in his time it was thought that it was the prerogative only of great personages in Princes Courts to wear soft raiment Likewise we may truly say that he was a mourner all his daies for though he had facultatem ridendi as every man hath yet we never read that he laught but he wept often and that not for himself in him there was no cause of tears he wept for the hardness of the peoples hearts Non propter destructionem domorum sed perditionem animarum Marke 3.5 and wept over Jerusalem Luke 19.41 not so much for the destruction of their houses as the perdition of their souls Shall Jesus weep for us and shall not we weep for our selves and for our children and for the dishonours done to so pitiful a Saviour His humility likewise was discovered by the words that he spake the people wondring at the gratious words that came out of his mouth his words were but few he ever spake very sparingly and all his words were without ostentation or affectation and in his answers he was very concise and full to the purpose in all kinds as appeareth by his