First Epistle of John Applied Part 1

laden with gold, feeds on Hay. Little better are they who grudge to maintain their relations in such a way as is convenient both for their comfort and their own honor; denying to their Wives fitting supplies, suffering their • hildren to go in rags, feeding their servants with mouldy Crusts, more fit to be thrown to Dogs, then set before Men.

2. Others there are who will not expend their estates in just uses, who though they have money in their Chests, yet will not pay Caesar his Tribute, nor the Minister his Tithes, the Creditor his Debts, nor make restitution to those whom they have injured, till they are enforced.

3. Finally, Very many there are, who though they are willing to expend for necessary and just, yet will part with nothing, or at least nothing proportionable for pious and charitable uses: Like the ground whence their gold and silver is digged, they are barren of good works: out of their thousands they hardly part with hundreds, no nor scores of pounds, for the relief of their indigent Brethren. La • an and Nabal are one the Anagram of the other, both covetous Churls, the one whereof would not part with his sheep to Jacob, though it was in point of honesty according to his own agreement; and the other would not give his bread and wine to David and his men, when in great distress. And this was the avarice of the rich man in the Gospel, who though he laid out his estate for his own dilicious food, yet would not allow poor Lazarus his crumbs; these men if they exchange their money for oil to make their own countenance cheerful, yet they will not for wine to make glad the hearts of the afflicted.

All of these are justly to be charged with tenacity. For whereas the two chief ends of riches (as Aristotle observeth) are 〈 in non-Latin alphabet 〉 , discharging of costs, and conferreing of gifts, these do not employ them for either, at least not for both; and indeed as the former, so this is very fitly called the lust of the eyes, that the lust of a greedy, and this of a needy eye, which thinketh not abundance a sufficiency, and therefore though it have much, will part with nothing; by which means it is that such men solos oculos pascunt, instead of feeding their own and others bellies, only feed their own eyes, and have no other use of all their wealth, but to behold it: so that as Asterius hath well observed, whereas no man goeth to Sea, for itself, but to fetch or traffick; no man tills the ground for it self, but to reap a gainful Harvest; a covetous man gets wealth for it self, not to expend but keep, do good with, but look upon: so that according to the Poets phrase,— Pictis tanquam gaudere tabellis; He maketh little other use of his coin, then men do of their Pictures, which only serve to please the eye: in reference to which we may apply that of Solomon, What good is there to the owner thereof, saving the beholding of them with their eyes?

And now Beloved, I could wish that my discourse of this Subject were impertinent, and of no concernment to any here present; but as when our Savior bad him that was without sin among the people Cast the first stone at the woman taken in the act of Adultery, they went out one by one, so that Christ and the Woman were left alone, being as the Text tells us convicted in their own consciences, to wit, that they were all sinners; so I doubt were this Congregation put to the test, they would go out one by one, as forced upon due search to confess themselves guilty of this lust. The truth is as many wear God's Livery, who yet are none of his Servants, so there are many servants of this lust who yet will not wear its Livery. All will acknowledge covetousness to be a sin, but not themselves to be covetous; and whenas the lusts of the flesh carry their names in their foreheads, Avarice weareth the badge of good husbandry, the Complexion of frugality, whereby it is that men excuse themselves from the guilt of it. But whilst, if every man were his own judge, no man would be nocent, I fear the great Judge will scarce find any man innocent. Oh who almost is not bitten with this mad Dog. Some are given over t • o, and most are given to this lust. One would think rich men should not be troubled with it, and yet you may as soon put out fire with fuel, as covetousness with riches: one would scarce imagine old men should be infected with it, and yet (an Ancient observeth) Dum membra frigescunt, cupiditas calescit, care senescit, affectus juvenescit, finis vitae vix imponit finem avaritiae; The desire after gain is young and hot, whilst the man groweth old and cold, nor doth this lust extinguish before life. If we look into the Scripture we shall not find any good man taxed with Avarice; Noah was drunk, L •• •• cest • ous, and Peter treacherous, but not (as Judas ) out of covetousness, whereas in this age none more greedy then they who call themselves the Godly. The truth is, Though the power of godliness be opposite to, yet the form of godliness will easily consist with it: No wonder if it too often lurk under holy garments and rellgious shows. Indeed this disease is become Epidemical, both poor and rich, young and old, profane and Hypocrites, are sick of it.

For your further conviction, give me leave to put a few Queries to you concerning this particular. 1. Perhaps you do not use unlawful means to be rich, but are you not discontented because riches do not flow in upon you? you covet not what is unjust, but do you not crave what is superfluous? you do not avide rapere aliena, greedily snatch at what belongs to other; but do you not cupide servare vestra, too niggardly lock up what is your own? Many think they cannot be too blame for saving their own; but men sin as well in not giving what they should, as in getting what they should not: and there is little difference in making wine of another man • grapes, and being drunk with our own. 2 Perhaps you are not as bad as Vespasian, who exacting tribute of the people for urine said, Bonus odor lu • ri e • re qualibet, gain is sweet ovt of anything. Yet is not the gain of wealth more sweet, to you then that of grace, and your desires far greater, 〈 in non-Latin alphabet 〉 , then 〈 in non-Latin alphabet 〉 , after gain then after Christ? 3. You are not such holdfasts as to abridge your selves of conveniences; but do you not forget the necessities of others? You say, you are only good husbands, but whilst you pretend to be good husbands, are you not bad Christians, neglecting God's service to follow the world, scraping all you can for your relations, and imparting little or nothing to Christ's Members? Were these Questions duly pondered, I fear few would be able to acquit themselves from this lust, and whilst there is no Christian but condemneth covetousness, covetouseness will condemn many, nay most Christians.

Suffer then I beseech you a word of Dehortation, Ne cor tuum terrae vivus infodias, Bury not yourselves alive in earthly desires. This world is as the high way, and it sounds but ill for one to be buried in the high way: whip this Mammon out of the temple of your hearts, and let not the lust of the eyes have dominion over your s • uls. Indeed there is none, not the bes • of us but by what you have already heard, stands in need of this counsel, especially when riches flow in upon us, Oh how hard is it to enjoy this worlds goods, and not dote upon them! happy is the man who (to use Gregory Nyssins comparison) is like the Sea which notwithstanding the greatest flowing in of riches keepeth its bounds which God hath set it, keeping his affection in a due moderation in the midsts of earthly abundance.

To induce you hereunto, Consider

1. The lust of getting is insatiable, there is no such word as enough in the worldlings Dictionary, as it is the sin of the covetous, so it is his punishment that his desire cannot be replenished: It is Solomon's assertion, He that loveth silver shall not be satisfied with silver, and he that loveth abundance with increase: suitable to which is that in Ecclesiasticus, A covetous man's eye is not satisfied with his portion, and that of the Poet;

A covetous man (to use Antiochus his comparison) is like the Sea, into which many Rivers pour themselves, yet it is still receiving. To those three things which are never satisfied, and four that say it is not enough; the Grave, the barren Wombe, the dry Earth, and the Fire; we may well add as a fifth the covetous Heart. It is strange, and yet true of such an one, his medicine is his malady, that which should quench doth increase his flame, whatever he gets is but like the putting of water into a vessel with holes; the punishment of Danaus his Daughter, and though his desire be to get wealth, yet the wealth he gets doth but augment his desire.

2. The lust of keeping is unprofitable, it swells the principal to no purpose, and lessens the use to all purposes. The covetous man pretends to hoard up much for fear of want, and yet after all his pains and purchase, he suffers that really which before he feared vainly, and by n • t using what he gets, he maketh that to be actually present, and necessary which before was but future, contingent and possible. Hence it is that according to that known saying, Deest avaro tam quod habet quam quod non habet; A Mammonist wants as well what he hath, as what he hath not; as he wants who hath Meat and doth not eat it, as well as he who hath no Meat to eat. He is one, Quem ubertas sterilem, abundantia inopem, inhumanum copia, divitiae fecere mendicum; Whom plenty maketh needy, abundance indigent, fortune, unfortunate, riches a Beggar, and for fear of being miserable hereafter, he maketh himself miserable for the present, so justly is he called in our English Language a Miser. Such a man is like one who hath a treasure delivered him, locked up and sealed with the Royal Seal which he dareth not touch, or like those Sisters which had an eye in their Box, and yet in the mean time saw nothing, or like Tantalus, he hath Water running, Apples growing by him, and yet Drinketh not of the one, or Feedeth of the other. Socinius hath in this well observed that this phrase the lust of the eyes, serveth to show the folly and misery of the covetous, who take a great deal of pains in heaping up riches and have no benefit, but only the seeing of them: in this respect they are as so many Wards, who have Titles to great possessions, but not the actual enjoyment of them; or as the Patriarchs sacks that had in them both corn, and coin, but of no further use then to be worn out in keeping them.

3. This lust both of getting and keeping, is

1. Enslaving, The Proverb saith, All things obey money, and too often, they who possess it. What Drudges are covetous men to their wealth? They have riches saith Seneca excellently, Sicut febrem habere dicimur cum illa nos habeat, as a man is said to have a Feaver, that is, his Feaver hath him: whereas they should (to use St Jerome's phrase) Distribuere ut domini, Distribute their wealth, as Masters of it; they do custodire ut servi, keep it up as its Servants: for which reason Gold and Silver to such men, are said by S ^t Cyprian, to be Preciosa supplicia, glorious fetters: and by Diogenes to be 〈 in non-Latin alphabet 〉 , golden Halters: and most aptly by Prosper, ferreum jugum, an iron yoke: which will the better appear, if you consider further, that this lust is,

2. Tormenting. The covetous Muckworme is distracted with cares, disquieted with fears, perplexed with continual thoughts, how he should keep what he hath got: what he shall do when he is old? how he may add to his heaps? This lust of the eyes will not suffer his eyes to sleep, nor his eye lids to close, Pauper erat (saith Austin) & secur e dormiebat, somnus facilis accedebat, When he was poor he slept securely, his sleep came upon him easily: but now he can take no rest day nor night, it bereaves his mouth of food, his body of ornaments, yea, his eyes of sleep, and his heart of joys; so that in the midst of his Silver Chests and Golden Bags, he is as at a Funeral Feast, where though there be abundance of Cheare, there is no Mirth. I and which is yet saddest of all, All these, as Isidore Pelusiota well observeth are but the beginnings of future torments: in which respect the covetous man is in a far worse condition then the voluptuous, for whereas the voluptuous man hath an Heaven of pleasure now, though an Hell of torment hereafter, the covetous man hath a double Hell; an Hell of vexing care, gauling fear in this world, an Hell of unspeakable horror, and anguish in the other. Add to all which that this lust is

3. Infatuating: It was a miracle that our Savior wrought upon the blind man to restore his sight by clay, sure I am, white and yellow clay, instead of opening, blind most men's eyes. The Latins say that Avidus is a non videndo, and covetous M • da • who fondly desired, that Whatsoever he touched might be Gold, is so called in the Greek quasi, 〈 in non-Latin alphabet 〉 , from seeing nothing. If Samson's eyes had not been bored out by the Philistines, he would never have been their Miller; nor would men grind in the Mill of this world, exhaust their strength, their time in scraping a little Pelf, were not their minds blinded with the love of money: In one word, This lust is not only foolish, But

4. Cursed, As being directly opposite to all those virtues which our Savior hath reckoned up as giving a Title to blessedness. The Mammonists hunger and thirst is not after Righteousness, but Gold, instead of a pure heart, he hath a foul dirty soul, he is a mourner, but it is only when his trading doth not thrive, and riches increase; he careth not for poverty of spirit, but fullness in his purse, all his mercy is to pity and spare his Gold; he is so far from being a Peacemaker that he will go to Law for a penny, and he resolveth to suffer no persecution, but what is from his own fretting and raging lust. Indeed the one of these qualifications is true, but it is only in part, men revile him and speak evil of him, but it is not falsely but justly, for Christ's sake, but his Monies sake, and therefore his reproaches are so far from rendering him blessed, that they make him the more cursed; and however this wretched catiffe like him in the Poet, applaud himself while the people point and hiss at him, yet the time will come when God shall upbraide him with his folly, laugh at his calamity, and then though too late, he shall bewail and abhor, and condemn himself.

What now remaineth, but that since the denying this worldly lust appeareth so reasonable we resolve upon it, and for our better execution of this resolution remember these Lessons;

1. Get a contented mind: The Author to the Hebrews hath aptly joined them together, Let your Conversation be without covetousness, and be content with such things as you have. Requiring no doubt the latter in order to the former: what are all of us in this world, but as so many strangers and Pilgrims; why should we care for more then Money to defray our charges? we are under the providence of a gracious Father, why should we not be content with what he seeth convenient for us? Certainly that Shooe is not best which is the greatest, but which is fittest for the Foot, nor that Garment which is longest or most gorgeous, but that which sets closest to the Body; let our portion content us, and then the lust of the eyes will not domineer over us.

2. Labor for a charitable Heart, make not the Mammon of unrighteousness your friend by loving it, but make you friends of the Mammon of unrighteousness by giving it, one desire will thrust out another, the good lust of giving and distributing will expel the bad lust of getting and keeping: St Austin's counsel concerning riches is excellent, Si absint ne per mala opera quaerantur in terra si ads • nt per bona opera serventur in • aelo; If they be wanting, seek them not in earth by evil works, if they be present, lay them up in Heaven by good works; if you will needs be laying up of riches, let it be in the safest place in Heaven (as our Savior directeth us) and that is by laying them out for the poor's relief; if you must needs see your riches, let it be upon the backs of the naked, and the tables of the hungry, this is the only commendable lust of the eyes.

3. Judge righteous judgment concerning those things with which you are so enamored; to which end, shut the eye of your sense, and open the eye of your reason. Tully writeth of a people, who when they went to the field, were wont pugnare clausis oculis, to fight with their eyes shut; it might be cowardice in them, it would be wisdom in us, to shut our eyes, not to look too much on those Objects, least they ensnare us. When the Devil thought to tempt Christ to the utmost, he shown him all the kingdoms and glory of the world; it is ill looking on the world, especially when it putteth on its Holy-day apparel. No wonder if David when he desireth that his heart may not be inclined to covetousness, prays also, Turn away mine eyes from beholding • anity; or if you will look upon these things, let it be with the eye of reason, or rather faith to see the vanity and vexation of them; look not upon there pompous outside, but their rotten inside, and then you will find them like hangings, which on the one side have pictures of Kings and Queens curiously wrought, but on the other side rags and patches.

4. Finally, Lift up your eyes to Heaven, by a due meditation of things above. Anatomists observe, that there is a muscle in man's eye, more then in any other Creatures, by which he is able to look up. Man in the Greek language is called 〈 in non-Latin alphabet 〉 , and Plato saith, 〈 in non-Latin alphabet 〉 is as it were 〈 in non-Latin alphabet 〉 , one that lifts up his countenance: to which agreeth that of the Poet;

Oh let our bodily constitution mind us of an Heavenly disposition▪ Terram despicit qui Coelum aspici • , he will have Earth under his foot, who hath Heaven in his eyes.

In one word, As Moses, so let us 〈 in non-Latin alphabet 〉 , look off from this land we possess, to the promised Land; that having respect to that recompense of reward, we may disrespect the treasures of Egypt; and taking daily walks upon Mount Zion, all these things, silver, gold, houses, lands, goods, riches, may be little and vile in our eyes: so shall we be delivered from this second venomous corruption, The lust of the eyes.

THE FIRST EPISTLE OF S ^t JOHN.

A Mong those many excellent rules, which belong to the divine Art of Preaching, this is not of least concernment, that Ministers should not content themselves with Generalities, either in dissuading evil, or persuading good. Virtues and vices are then rightly handled, when our Sermons are not like shadows which represent obscurely, and confusedly, but as glasses, or rather Pictures setting them forth in their distinct lineaments. It is a known maxim in Logic, Latet dolus in universalibus, There is a great deal of ambiguity, and consequently deceit in universal propositions. And though exhortations at large to serve God, mortify the flesh, and contemn the world, are in themselves true and good; yet if not more particularly discussed, the Auditors will be too apt to deceive themselves, by imagining they have learnt those lessons to which perhaps they are mere strangers. For this cause it was that S • Paul exhorting the Colossians to mortify their earthly members, proceeds to a punctual enumeration of those members, and not only those of the grossest and worse sort, but those which seem at least in man's eye of less guilt; and to instance no further for this very reason, no doubt it was that our Apostle contents not himself in generals to dehort worldly love, but annexeth a special discovery of the several lusts, by which it reigneth in the hearts and lives of the wicked; Love not the world, for all that is in the world, lust of the flesh, lust of the eyes, &c.

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

1. In reference to the phrase here used, 〈 in non-Latin alphabet 〉 , the pride or • stentation of life, there are three Queries to be resolved,

1. Why doth not the Apostle continue the same phrase of 〈 in non-Latin alphabet 〉 , it being a sinful lust which is reproved in this, as well as in the former? To which I conceive may rationally be answered, that it would have been too narrow an expression, since the seat of pride extends it self further then the desire, whereas the lust of the flesh lodgeth in the sensitive, Pride is in the rational part; and whereas the lust of the eyes resideth in the affective, Pride (as will appear in handling) is as well in the intellectual, as in the affective faculty.

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

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

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

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

Possibly there might be the same reason of the 〈 in non-Latin alphabet 〉 , as of the 〈 in non-Latin alphabet 〉 , therefore the pride of life; because this sin though it have its rise from the heart, yet it appeareth in the life.

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

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

Indeed there is a spiritual as well as a carnal pride▪ and this is a secret venom subtle evil (as the Father calls it) being as a mouth in our graces, and the rust of our virtues: in this respect it is truly said, that as repentance is the best fruit of the worst root sin; so pride is the worst fruit of the best root grace; but usually Birth, Beauty, Strength, Wit, Learning, Lands, Honors, and such like, become the incentives of our pride: thus Herod was proud of his eloquence, Ahithophel of his policy, Goliath of his might, Nebuchadnezzar of his palace, Sennacherib of his victories, and Haman of his honor. That the things of the other life, the graces of the spirit occasion pride, it is altogether accidental, since in their own nature they prompt to humility, and therefore as boughs which are most laden with fruit, hang down their heads; and vessels that are fullest, make the least noise, so they that are richest in grace, are poorest in spirit; indeed it is rather the show, then the truth, the appearance then the reality of grace which lifts men up. They are the things of this present life, which as in their own nature they are apt, so through the compliance of our nature, they frequently do ingender pride, and thus not one or few but many; all the things of this life are such as men pride themselves in, the lust of the flesh is limited by its end, which is to content the flesh, the lust of the eyes by its instrument, which is the eye, but pride of life is of an universal and illimited influence. This whole life with all the things in it, is but sphere enough for pride to move in, the other lusts have their particular Objects; the lust of the flesh, sensual pleasures, the lust of the eyes worldly riches, but pride of life, though it principally look at honors, yet it runs through the Objects of the other lusts: men being apt to glory in their furnished tables in their replenished Coffers, yea, in every good thing they enjoy: so great need is there of the Prophet Jeremiah's caution, Let not the wise man glory in his wisdom, nor the strong man glory in his strength, nor the rich man glory in his wealth. And thus I have given a dispatch of the Quid nominis, the reason of the phrase, which was the first thing proposed.

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

For the resolution of which, I must make use of that distinction, which Peraldus hath framed to my hand, and hath been already intimated. Pride is either internal or external, that is, (properly) the pride of the heart, this the pride of life, that is, both in the understanding and the affection; and this (especially) in the words of the mouth, and the apparel of the body, all of which are within the compass of that which is here called the pride of life.

1. Begin we with internal pride, and that

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

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

1. Ex parte rei, in regard of the things themselves, whenas we think ourselves to have that excellency which indeed we have not, to wit, either not at all, or else not in that measure which we fancy.

1. Some are so proud, that they attribute to themselves what is no way theirs; like the fly in the Fable, which setting on the Axle-tree of the Coach wheell, cried out what a dust do I raise; this was the Laodicean temper, which said, She was rich, and increased with goods, and had need of nothing, when as he was miserable and wretched, poor, and blind, and naked. What is this but as if a Blackmoore should fancy her self a Beauty, and a Pigmye imagine himself to be a Giant.

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

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

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

1. Some are so proud as to sacrifice to their own nets, and look upon themselves as the originals of their own welfare. God complaineth of the Israelites, She did not know that I gave her corn, and wine, and oil, reproving her ingratitude: but the proud man goeth further, and owneth himself as the Author of his enjoyments, and achievements. Is not this great Babel which I have built saith Nebuchadnezxar.

said Mezentias, my own right hand got me the victory.

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

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

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

2. Pride as in the passion of love is a fond dotage upon our own excellencies: and this by S ^t Austin is set down as the definition of that, which most properly is called pride. Amor propriae excellentiae, The immoderate love of a man's own qualifications: Narcissus -like, to be enamored with our own shadow, and admire our own beauty. Indeed to be well pleased with our own condition whatever it is, is an act of humble contentation, and very commendable: but to be carried with an affectionate admiration of our own endowments, as if none were like them, is an act of proud affection, and justly blameable.

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

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

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

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

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

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

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

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

4. Or which is yet worst of all, when this desire puts men upon evil ways, and unlawful means of attaining, making that of the Poet their principle, Violandum est jus regni gratiâ, right may be dispensed with, where it is to gain a Kingdom.

2. The other branch of this pride, is the desire of vain glory, from which the Apostle dehorts the Galatians. Indeed it is one thing to desire glory, and another to desire vain glory; great men may lawfully expect that honor and respect from others, which is due to the place and station, in which God hath set them. Every man may desire praise and commendation from others, for those good actions that are done by him: St Paul plainly alloweth it, when he assureth eternal life to them who by well-doing, seek for honor and glory. But if you will know when it is a desire of vain glory, and so pride of life? I answer, with the Casuists, that the sinfulness of this desire is considerable three ways,

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

1. He maketh it his principal aim terminating in himself: it is one thing to do good works, so as they may be seen, another to do them that they may be seen; it is one thing to do them that they may be seen for our own glory; it is another to do them that they may be seen for God's glory. Finally, It is one thing to make our own honor a subordinate encouragement to, and another to set it up as the ultimate end of our good actions: the former is allowable, but the latter abominable.

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

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

1. When men according to St Paul's expression, glory in their shame, expect to be applauded for their evil deeds, and gather the grapes of praise upon the thorns of vices.

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

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

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

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

And thus I have given you an account of the first kind of pride, which I proposed to handle; namely, internal: by which it appeareth, that her Charret is drawn with four Horses; self-estimation, arrogant presumption, ha • ghty ambition, and vain-glory.

2. Pass we on to the other sort, which is called external pride. Not to enlarge in all those ways, whereby pride doth manifest itself, I shall only insist on two, which are most usual, and to which indeed the word in the Text prompts us, namely, in Language and Apparel.

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

Now this is either in praising or promising.

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

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

2. Besides this pride of language, there is another, which is far more frequent; to wit, the pride of apparel. Indeed it is strange that any should make apparel the fuel of their pride: we all know that garments are but things about us, not inhering in, but adhering to us; so that to be proud of that, is as if an Horse should be proud of his Trappings; nay, more we are beholding for them to other Creatures; Sheep for the wool, Wormes for our silk, and the like: so that to be proud of them, is as if a man should be proud of another's parts; nay, which is yet worse, they were occasioned by sin: in which respect the Hebrews derive the Noun, 〈 in non-Latin alphabet 〉 which signifieth a garment, from the Verbe, 〈 in non-Latin alphabet 〉 which signifieth to deal perfidiously; so to be proud of them, is as if a Thief should be proud, because he is burnt in the hand. What more absurd, then to boast of what is extraneous, nay borrowed; nay to glory in that which is a monitour of our shame? And yet what more usual then this kind of pride? which would therefore so much the rather be reproved, because it is so commonly practiced. Nor shall I swerve from my Text to meet with this sort of proud persons, since the Peacocks pride which is in her gaudy Feather; according to that of the Poet

Is an Emblem of this pride in apparel: and the Greek Epithet, 〈 in non-Latin alphabet 〉 , which they give the Peacock on this account, is near a kin to the word in my Text.

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

1. It is not to be denied but that apparel in it self is of an indifferent nature, either as to moral goodness, or badness, whither it be of this or that matter, form or color; though garments came in by sin, yet they are not in themselves sinful.

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

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

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

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

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

2. Above the quality of our state: Soft clothing is for them that are in Kings houses; it is not for Peasants to wear Robes, nor them that sit on the dunghill to be clothed in Scarlet: in which respect S ^t Jerome looked upon it as a thing worthy of laughter, or rather sorrow, the Handmaides went finer then their Mistresses.

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

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

There want not some wicked men who are proud of their vices, please themselves in, and would have others applaud them for their black spots; and even good men are too often proud of their virtues: in which respect Prosper observeth, That they who have overcome other lusts, are yet foiled with this, whilst after their best deeds they are apt, In se potius, quam in domino gloriari, to glory not in the Lord, but in themselves. The Scholar is proud of his Learning, which like wine fumeth into his head; and the fool is ofttimes proud and self conceited notwithstanding his ignorance. Pride (especially that of apparel ) hath been heretofore the sin of women; thus the Prophet taxeth the haughty Daughters of Zion; but in our days it is no less the crime of men; the male being as much if not more fantastic then the female. Finally, not only Masters and Mistresses, but as the Poet complained

Even servants who are in a low condition, yet have high minds.

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

1. What hath been already observed of Avarice, is no less true of pride, it is never satisfied; whence those so often renewed fashions in our garments, but because pride will not be long contented with one? What is the reason men never think they are valued by others according to their worth, nor advanced according to their deserts, but because pride is aspiring, no stair pleaseth the ambitious man, whilst there is an higher; he is no sooner laid in his bed of honor, but he dreams of greater preferment. How obvious is this in all kinds of advancement, Ecclesiastical, Civil, Military? Take an instance in one for all. The Officer must be a Captain, the Captain a Colonel, the Colonel a General, and then he must have an higher Title; to which end, he leapeth from martial to civil honor; nor will any thing less serve him at last then a Crown: nay then not content to rule at home, he will stretch his power as far as the Indies, ye he would be honored and adored as a God; and still he is discontent because he is not Omnipotent, and cannot do all his will, which is, were it in his power to depose the supreme Monarch of Heaven and Earth. Thus the proud mind knoweth no limits; and what wiseman would give way to that which being boundless must needs be restless, and create continual cares, fears, and troubles to the mind? in which regard it is called by S ^t Bernard aptly, ambientium Crux, the Cross and torment of those who pursue it.

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

3. Lastly, Where pride is in the Saddle, shame and ignorance is in the crupper: proud men like chaff fly aloft, till at the length the wind of God's wrath scatter them; pride cast the first of Creatures ( Angels ) out of Heaven; the first of men ( Adam ) out of Paradise; and the first Israelitish King (Saul ) out of his throne. They say of the Raven, that she carrieth the nut on high and then by letting it fall, breaketh it; so doth the world, Erigendo dejicere, destroy the proud man by advancing him: he ascends by little and little, but cometh down with a vengeance, and the higher he climbeth over others heads, the sooner he breaketh his own neck. It is the temper of pride, it loveth to go before, and so it shall; but as Solomon truly prognostics, Pride goeth before destruction, and an haughty mind before a fall. Witness ambitious Haman, arrogant Nebuchadnezzar, vaunting Goliath, vain glorious Herod, blaspheming Rabshakeh, gorgeous Dives, and painted Jezebel. Humble thyself therefore oh man, least God humble thee, in thy highest estate; keep thy heart lowly, ever remembering that humility is both thy honor, and the security of that honor.

To this end, be persuaded to look upon yourselves

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

2. As Christians, And so obliged to conform to Christ, who in particular calls upon us to learn of him, because he is meek and lowly. Why art thou so gaudy in apparel, when thy Savior was content with a plain coat? Why shouldst thou exalt thyself, when as thy Redeemer humbled himself? Finally, Why shouldst thou aspire to be a Lord, when Christ took upon him the form of a Servant?

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

Having given you this particular account of these several lusts, I shall now look upon them together, and wind up all with a threefold observation.

1. This all in the world, which our Apostle here mentioneth, Concerneth only the flesh, and the eyes, and this present life. Whence Ferus hath ingenuously taken notice, This world hath nothing which can satisfy the soul; Meats and drinks, can no more feed the soul, then painted dishes can the stomach; Non corpus aurâ, non cor aurô, the body may as soon be filled with air, as the mind with gold; you may as soon find an arm full in a shadow, as an heart full in honor.

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

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

Some there are who prostitute themselves (so far as they are consistent one with the other) to all these lusts. It is observed of the Swan, that he hath a threefold habitation, the Water, the Earth, the Air: a fit Emblem of many sinners, who swim in the water of sensual pleasure; walk upon the earth by the feet of covetous affections, and fly in the air with the wings of pride.

Others there are, who are only addicted to one of these lusts, whilst they are free from, nay haters of the other. Thus the voluptuous Epicure hateth to be covetous, the covetous Mammonist abhorreth to be voluptuous, and some proud men hate both; we all (saith the Prophet) Like sheep have gone astray, and turned everyone to his own way. Though all naturally go in a bad way, yet not in the same; some in the path of pride, and others of curiosity, others of avarice, and others of sensuality. But, if the Enemy enter in at any one of these gates, he gets the Castle, • e that goeth in any of these paths, is in the broad way, and he that is caught by any of these nets, is the Devils Slave. It will little avail the sensual man to say, I am not proud or covetous, or the proud man to say, I am not covetous or sensual; nor the covetous man to say, I am not sensual or proud. That threatening against Israel, Him that escapeth the sword of Hazael shall Jehu slay; and him that escapeth the sword of Jehu shall Elisha slay, may be here fitly alluded to, and is too often verified: Him that escapeth the lust of the flesh, the lust of the eyes slayeth: and him that escapeth the lust of the eyes, the pride of life slayeth. It is ofttimes in this case according to that of the Prophet Amos, As if a man did flee from a Lion, and a Bear met him; or went into the house, and leaned his hand on the wall, and a Serpent bit him. Many a man that abhorreth the lust of the flesh, is ensnared by the lust of the eyes: and some as S ^t Ambrose observeth, Quos nulla potuit vincere luxuria, nulla avaritia, subruere, ambitio facit criminosos, whom neither luxury nor avarice could overcome, pride hath surprised and subdued: and therefore let our abstinence be universal, or else it cannot be effectual. Thus did Moses, when he chose rather to suffer affliction with the People of God, then to enjoy the pleasures of sin, which are but for a season; when he esteemed the reproach of Christ, greater riches then all the treasures of Egypt; when being come to years, he refused to be called the Son of Pharaohs Daughter. Thus did Christ when to satisfy his hunger, he would not command stones to be bread, when he would not fall down and worship the Devil, to gain all the Kingdoms of the world, when he would not vain gloriously cast himself down from the Pinacle, to show himself the Son of God. Thus must every Christian do in some measure: then and not till then are we good Scholars in the School of grace, when we have learnt to deny all ungodliness and worldly lusts, namely, the lust of the flesh, the lust of the eyes, and the pride of life.

THE FIRST EPISTLE OF S ^t JOHN.

W Hat was the saying of those Jews upon the hearing of Christ's discourse, I doubt is the thought of many Christians upon the reading of this Scripture; This is an hard saying, who can hear it? Promises of mercy tickle, but precepts of duty (such especially as are contrary to our lusts) grate the ears; the very hearing is irksome, but the practicing much more. This is an hard saying, who can hear it? It is harder doing, who can perform it? True, the work is excellent, but withal difficult: it is a matter of moment, but not acted in a moment. To divert our corrupt natures from worldly love, is no less then to turn a stream; and that will ask no little time and pains. No wonder then if our Apostle contents not himself with the bare mention of this duty, but withal annexeth strong inducements to the performance of it; that hearing, not only what we are to do, but what great reason there is why we should do it, we might with the stronger resolution set about it: Love not the world, for if any man love the world, &c.

It is that part of the Text I am now come to; namely, the Argumentation which our Apostle adjoineth to his Dehortation; which consists of two parts, or rather presents us with two Arguments.

1. The first whereof is drawn from worldly love, its contrariety to that which is divine; and this is both asserted in the end of the fifteenth, and proved in the end of the sixteenth; so that in this part there are two things offer themselves to our discussion.

• An eminent point,
• An evident proof; or, if you will, here is a double confirmation;

The one Principal, which is the reason of the dehortation, in these words, If any man love the world, the love of the Father is not in him.

The other Collateral, which is a reason of the reason, and is expressed in those words, Is not of the Father, but of the world.

At this time of the first, the principal confirmation; If any man love the world, the love of the Father is not in him; which words are so a proof, that they are withal a point well worthy my discussion, and your attention. They are an universal negative proposition, wherein we are to take notice of the subject, and the predicate, of whom, and what it is, that is here denied.

1. The Subject of this proposition is every lover of the world; it is that I shall not need to insist upon as having been already handled at large in the prhibition▪ only give me leave to mind you in a few words, That

1. On the one hand this is to be restrained to the immoderate lovers of the world, who wanting, excessively desire after; or having, immeasurably delight in it. Indeed it cannot be denied, but that the very having of this world is dangerous, and therefore our Savior asserts, its difficult for rich men to enter into Heaven; and S ^t Paul saith, not many mighty are called. A large portion of worldly things, is like a long garment, which reaching to the foot, retards men in their walking; nay▪ sometimes maketh them stumble. But still, only the loving, not the having of this world; no nor yet the love of the world which is subordinate, but only that which is co-ordinate, and so inordinate, is inconsistent with the love of the Father. It is an excellent saying of S ^t Bernard, Sic vult amari Deus, ut cunctae res simul am • n • ur cum ipso, & sic vult amari ut nihil praeter ipsum ametur: God will be so loved, that all things else may be loved with him; and yet so loved, that nothing be loved besides him; that is, (as he fully explaineth it) he will have every Creature to be loved, as from him; and it is himself, he will have to be loved in every Creature; and only such a love of the world, as is in, and for God, consists with the love of God.

2. On the other hand, This is to be enlarged to all those several lusts, which grow out of this root of worldly love: to wit, Gluttony, Ebriety, Luxury, Rapacity, Tenacity, and Curiosity, self Conceitedness, Ambition, and vain Glory: all of which where ever they are entertained, whither jointly or singly, will not suffer divine love to have any room in the heart; so that these words, If any man love the world, may be thus Paraphrased, and are accordingly to be understood, If any man inordinately lust after and take delight in the pleasures, riches, or honors which this world affords: or if you will more particularly, If any man live in Gluttony, and drunkenness, chambering, and wantonness, sloth, and idleness, rapine, and covetousness, pride and ambition.

2. But that which is here especially to be unfolded, is the predicate which is denied concerning all worldly lovers, to wit, the love of the Father.

The better to make way for the handling of this, Be pleased to know, That the love of the Father may be construed either Actively, or Passively: Actively, the Father is the Subject of this love, and him the Object; Passively, the Father is the Object, and him the Subject, and so here is a double Negative in this one.

1. The worldly lover hath no interest in the Fathers love; he may be in the warm Sunshine, but it is without God's blessing; or rather he may have the Moon light of outward comforts, but he wants the warm Sunshine of God's favor. S ^t Paul saith of the widow that liveth in pleasure, that she is dead whilst she liveth; so are all voluptuous Epicures, as so many dead, nay, loathsome carcases in God's account. The Psalmist mentioning the covetous, fasteneth this brand upon him, whom the Lord abhorreth: he that sits in the Heavens, spurneth at them, who creep upon the Earth; Finally, S ^t James speaking of the proud, asserts, That God resisteth him, ( 〈 in non-Latin alphabet 〉 , a military phrase) he setteth himself as it were in Battle-array, bidding open defance and proclaiming war against the proud. In a word, he that will be the worlds Darling, looseth a Friend of God.

A sad truth, and such as may justly strike terror, and horror into the heart of every worldling. Indeed however men sooth up themselves in their present prosperity, not regarding God's favor, whilst they enjoy the worlds treasure: yet the day is coming when they shall know and acknowledge how infinitely miserable their condition is, for want of a smile from Heaven: yea, when they would purchase a beam of God's love (were it possible) with a total and final abdication of all secular contentments. Alas, poor wretches, notwithstanding all the comfort they have for present, it is but night with them; and when the time comes, that the Moon and Stars shall hide their heads, lose their light (methinks they should tremble to consider ) in what a black night, of worse then Egyptian darkness, they shall be forever involved, and that because the Sun will deny his golden beams, God will eternally withhold his favor from them.

2. But though this be a very useful meditation, yet I conceive it is not here intended, since it is not said, The love of the Father is on, but in him: and so the Negation here asserted is, That the worldly lover hath no love of the Father in him.

Before I proceed further in the discussion of this point, it will be needful to take notice of the fitness of the phrase, which our Apostle useth, when he saith, the love of the Father.

That by the Father is meant God, I suppose is obvious to every eye; nor would it be passed by that God is emphatically called the Father. Look as though there are other lives, yet the life to come is sometimes 〈 in non-Latin alphabet 〉 , called life; so though there are other Fathers, yet here God is styled the Father, as he to whom this primarily belongs. Other Fathers are but the instruments, he is the principal efficient of our being. They are the Fathers of our flesh, he is the Father of our spirits: they are but earthly, he is our Heavenly Father; Finally, They provide for us only for a time, he taketh care for our eternal welfare, and therefore eminently the Father.

Again, It would not be passed by, that our Apostle saith, not your, but the Father: since though he is a Father, yet not to them, who love the world. Indeed they are ofttimes so presumptuous as to call him Father, but they are none of his Children. These lusts where ever they rule, are not the spots of God's Children.

But that which would be here especially observed is, that our Apostle speaking of the love of God, calls it the love of the Father: nor is it without good reason, and that upon a double account.

1. To inform us under what notion chiefly God is the Object of love. True indeed in himself, he is good, nay goodness, which is loves Object; but yet this goodness is known to us by its communication; and it is good as known which causeth love; so that we love God chiefly under those merciful relations in which he stands to us; nor is there any relation of greater goodness towards man, then that of a Father. He is our King, our Master, our Judge: but under these notions he is especially to be feared; as he is our Father, principally he is to be loved.

2. To insinuate how greatly we are obliged to love God, rather then the world. The world, at the best is but a servant, at the worst our enemy; as our servant, it is to be used, not loved; at least not with a choice love: as our enemy, it is to be, not loved, but hated, and trampled on. Now God is our Father, and there is a natural affection due from Children to their Parents, whom should we love if not our Father? so that to love the world before God is, as if one should prefer his Servant, nay his enemy before his friend, his Lord, his Father: then which what can be more monstrous? And when I find the Apostle here dissuading from worldly love, upon the account of its inconsistency with the love of God; I am apt to believe that he purposely phraseth it, the love of the Father, to render the love of the world, which is so repugnant to the love of God, so much the more odious to us.

But to let go the phrase, The design of this proposition is manifest; there is no positive love of God in him, in whom there is a Superlative love of the world; he that loveth the world chiefly, doth not love God truly; he that is a lover of pleasure, or wealth, or honor more then God, is not at all a lover of God. Indeed a worldling may be in show a Saint, and (as far as words will go) a friend of God; so may an Harlot seem kind to her Husband; but as she who giveth her heart to another, beareth no real love to her Husband; so he who loveth the world hath no sincere affection to God. Upon which account S ^t James calleth worldly sinners, Adulterers and Adulteresses; so that to speak after our Apostles phrase elsewhere, He that saith he loveth the Father, and yet loveth the world, is a liar, and there is no truth in him.

It is that indeed which holds true, both ways; as it is with a pair of scales, the one goeth up, the other goeth down, so it is with these two Loves.

1. On the one hand, The Negation holds firm, the proposition being inverted, If any man love the Father, the love of the world is not in him. Moses rod swallowed up the Magicians; so doth the love of God all other loves. It is observed of the Sun beams, that if they shine bright and hot upon the fire, they put it out; so do Heavenly affections extinguish Earthly; Postquam Amarillis nos tenuit, Galatea reliquit.

When divine love enters in, carnal goeth out. The command of love to God, is of a large extent, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might: and if the love of God take up the whole, there is not so much as a corner for left worldly love. S ^t Bernard commenting upon that precept thus expounds it, and that aptly to our present purpose, thou shalt love God withal thy heart, soul, might, that is, dulciter, prudenter, fortiter, sweetly, wisely, strongly, and where this love is predominant, (as that Father hath excellently observed) there is no room for worldly lusts; he that loveth God sweetly withal his heart, tasteth no sweetness in carnal things, which is the lust of the flesh; he that loveth God wisely with all his soul, is not curicus, or covetous of temporal things, which is the lust of the eyes; he that loveth God strongly, so as to endure all things for him, regards not honors, which is the pride of life.

Nor is it less true in the direct, then in the inverted notion, If any man love the world, the love of the Father is not in him. Indeed one who hath been a lover of the world, may be won to be a lover of God; yea, he who loveth the world in the second, may love God in the first place: but as S ^t Gregory hath pithily and aptly expressed it, Utra{que} s • mul & aequaliter amari non possunt, both cannot together be equally loved; when the inferior sensitive powers of the soul are vehemently affected, the superior rational faculties are hindered in their operations; so is spiritual love by carnal. The trees which spread in breadth grow not in height; those who extend their love to the things below, ascend not in love to the things above. Pharaohs lean Kine did eat up the fat; so doth the pining love of the world devour the love of God, which is the Fat and Marrow of the soul. It is very observable, that S ^t Paul describing the wicked conversation of false teachers, brands them with these three lusts, whose belly is their God, the lust of the flesh; who glory in their shame, or as some read it, whose glory is their shame, the pride of life; who mind earthly things, the lust of the eyes; to all which he opposeth that one character of himself, and the rest of the teachers, but our conversation is in Heaven, thereby intimating, that they who give themselves to worldly lusts, are strangers to an Heavenly conversation, and consequently to divine affection, by which especially we climb to, and converse with God in Heaven.

To give you yet more fully the sense of this proposition, if you compare it with parallel Scriptures, you shall find it will admit of a double enlargement, to wit, in regard of the predicate, and the copula; the thing denied, and the manner of denying it.

1. The love of the Father is not in him, nay The hatred of the Father is in him: so S ^t James his assertion runs, Know you not that the friendship of the world is enmity with God, and that he might bring the charge home to their consciences, he repeats it with the change of the Abstract into the Concrete, Whosoever therefore will be a friend of the world, is an enemy of God. It is true (as hath been already intimated) he may be a seeming friend, but he is a real enemy, and so much the worse enemy, because a seeming friend.

I know if this Question were put to many lovers of the world, Do you hate God? they would say in Hazaels language, Am I a dead Dog, that I should do this thing? I say my Prayers, frequent the Church: and think you I hate, nay do I not love God? But oh vain man, do not deceive thyself; whosoever is the worlds friend, is at least virtually God's enemy; and so far from loving, that he doth in effect hate him; and all his servioes, are no better then a mocking (as much as in him lieth) of the sacred deity.

2. The love of the Father is not; nay not only is not, but cannot be in him; our blessed Savior is express concerning obedience; you cannot serve God and Mammon; and it is no less true of love, you cannot love God and the world, much less the world and God. The impossibility of the consistency of these two, will appear if you consider

1. The nature of love, It is an ingrosser appropriating the heart to the Object; love saith to its beloved, I am thine, to wit, wholly, solely; and therefore it cannot be another's; when the stream runs into one channel, then it runs violently; vehement affection admits not of division. It is as possible for a direct line to terminate in two points, or for one member to serve two bodies, as for love intensively at once to mind two Objects.

2. The contrariety of the Obiects; God and the world, in the very next Verse, they are set one in opposition to the other. The Father is above, the world is below; so that to use a comparison of an Ancient, the same eyes may as well at the same time behold Heaven and Earth, as the same affection be carried towards God and the world. God is light, and the world is darkness; Fieri non potest (saith Damascene) It cannot be that divine and worldly love should cohabit, no more then that light and darkness should reside together. Two contrary forms may as soon at once inform one and the same matter, and two contrary intense qualities meet together in the same Subject, as the love of the world, and the love of the Father dwell in the same heart. If I love another man's enemy and that as he is his enemy, I must needs be an enemy to him; the worldling loveth the world, not as in subordination to, but competition with; and therefore he can be no other then an enemy to God; so true is this of our Apostle, If any man love the world, the love of the Father is not in him.

That it may yet more plainly appear, that there neither is nor can be any true love of God in the worldling: take notice of these ensuing particulars.

1. Can there be any love of the Father in him, who hath no love to his name, especially his word which God hath magnified above all his name? and yet this is evident in worldly lovers; their lusts like thorns choke the good seed of the word, that it can take no root in their hearts; their proud necks will not stoop to put on this sacred yoke; the voluptuous man's ear is deaf to this Heavenly charm; and when the spiritual fishers would catch the covetous, he slippeth (with the Eele ) into the mud of the world, and so renders all their pains useless.

2. Can there be any love of the Father in him, who doth not cleave to him with full purpose of heart, and will renounce his Religion, rather then suffer persecution? If any man draw back, my soul (saith God) shall have no pleasure in him; and it is as true, his soul hath no pleasure in God. Now the love of the world causeth men to grow lukewarm, nay at last, quite cold. S ^t Paul observeth it, as the ground of Demas his Apostasy, he hath forsaken me (and with him Christ) having embraced (to wit, with the arms of love) this present world. What made Judas so frozen, so false hearted to so gracious a Master, but the love of money? had not Moses instead of loving despised the pleasures and honors of Pharaohs Court, he had left the People of God. Danger and nakedness, want and penury, reproach and infamy, will quickly affright that man from his Christian Profession in whom the lust of the flesh, the lust of the eyes, and the pride of life reign.

3. He that hath any true love of the Father, will call the Lord's day a delight; loves to converse with God by Prayer and other holy ordinances; but the worldly lover either wholly casts off holy duties, holy days, holy things; or else he takes no joy in the performance of them; no time being worse spent in his esteem, then that which is in God's courts. Worldly men in Heavenly duties are like a fish upon the shore, they faint and gasp, and are never well, till they return to the muddy waters. When will the Sabbath be gone, that we may sell and get gain, saith the covetous; that we may take our pleasure, saith the voluptuous; that we may pursue our politique designs, saith the ambitious? Nay it is not seldom seen, that everyone of these will not stick to fulfill their own lusts even when they should be employed in God's service.

4. It is impossible that the love of the Father should consist with sacrilege. No man ever looked upon a thief as his friend; to live in any sin, much more in such a sin as reflects upon God, must needs be repugnant to the love of him. Now worldly love puts men upon the commission of this great wickedness. Every proud man is a sacrilegious thief, robbing God of his glory, which he will not give to another; and it is not seldom seen that covetous and voluptuous men rob God of his Revenues. Belshazzar prostitutes the vessels of the Temple, to the lust of the flesh, by quaffing in them. Achan through the lust of the eyes, alienateth the devoted gold, and garment; wicked worldlings will not stick to be not only sellers and buyers in, but of the Temple, taking the houses of God into their possession.

5. Finally, He that setteth up anything in the room of God, cannot have a sincere affection towards him. The cursed Idolater as much as in him lieth, dethroneth the divine majesty, which surely cannot consist with amity. And yet it is an undoubted truth; every worldling is an idolater, to wit, in a spiritual sense, bowing down though not with his knee to an Idol, yet with his heart to the world. S ^t Paul speaking of Epicures, who are given over to the lust of the flesh, giveth them this brand, whose belly is their God, and consequently their Kitchen is their Temple, Table their Altar, and Cook their Priest. The same Apostle mentioning covetousness, presently addeth which is Idolatry. Indeed with a covetous man, seulpture is his Scripture; Bills and Bonds are his Bible; the Exchange his Temple, and Gold his God; as he saith to it, thou art my love, so likewise thou art my hope, my trust; The proper acts of natural worship, which are due only to the Deity. He dealeth with it (as the two Giants sometime did with Mars, ) first he looks it fast, and then worships it. Finally, The proud man worshippeth (though not images, yet) his own imaginations, and sets up himself in God's room, admiring and adoring his own (though but sometime fancied) excellencies; nay, which is yet worse, he so sets himself above, that he sets himself against God; for so the Prophet accusing M • a • of pride, and haughtiness; proveth it by this Medium, Thou hast magnified thyself against God. In this respect it is inquired and resolved by the Schools, that pride is the greatest of s • ns: for whereas in other lusts, there is directly a conversion to the Creature, in this there is a direct aversion from the Creator; by all which it appeareth, how injurious these lusts are to the Father, and therefore incompatible with the love of the Father.

To what hath been already said concerning the express and positive truth of this clause, I must not forget to add, that there is another implicit and consequential truth wrapped up in it; namely, That if any man love the world, the love of the Brethren is not in him. Indeed the s • nse of these words, the love of the Father, may be rendered, the love which the Father requireth, and so it extends to Botherly love. Besides, the Connection seemeth to intimate, that loving the world is forbidden as an enemy to Brotherly love, which is discussed a little before. Finally, Omne majus continet in • se mi •• s, the less is involved in the greater: so that as E • ius well notes, since the love of the Father (which is the greater) the love of the Brethren (which is the less ) is also to be denied of him, who loves • he world, S Paul speaking of charity saith, she seeks not her own, whereas the worldling is altogether for himself, and therefore hath no affection to others; though to speak truth, as he is nomini bonus, good to no man, so he is sibi nequam, worse to himself.

To enlarge upon this a little, Consider the worldly lover, in reference to his Superiors, Inferior, Equals, and you shall find he hath no love to any.

1. He is so far from loving, that he envieth those that are are above him, in place, in wealth, in power. To use the phrase of the Text, The love of the Father is not in him, not of the political Father, against whom he will not stick to rebel, when opportunity is offered. The proud man grudgeth Subjection; the Covetous man Tribute; and the Epicure Obedience to his Laws: Not of the Ecclesiastical Father, whom worldly lusts prompt him to undervalue; yea if he reprove him to spurn against; nay ofttimes not of the natural Father, whilst they who are tainted with these lusts, like Esau, wish, The days of mourning for their Father were at hand; nay some like Absalom consult their Fathers ruin, that they may enjoy their honors and estates.

2. As for those who are under him, he is very apt to trample them under his feet; and if they be in want, very backward to reach forth an hand of succor to them. The Voluptuous layeth out so much upon his pleasures; the ambitious wants so much for the maintaining of his honors, and the covetous layeth up so much for the satisfying of his eyes, that they have little or nothing to spare for the needy; nay that too often they oppress and grind the faces of the poor.

3. Instead of loving his equal, he is apt to contend and quarrel with them, Whence come wars and fightings among you? saith S ^t James, and answering his Question he addeth, Come they not hence, even of the lusts that war in your Members? Omnia perfect in pace consisterent si hominem imperandi cupiditas non teneret, said Valerius truly. It is the desire of being above others, that hindereth us from living in peace with others; and speaking of covetousness, he asserts, Hinc pullulare odiorum causas & amicitiarum faedera dissipari, it to be the breaker of amity, and begetter of enmity amongst men; nor is it less true of sensual lusts, which very often blow the fire of discord into a flame.

In one word, what wrong will not men do to their Neighbors in their relations, names, estates, by fraud and treachery, by violence and cruelty, in words and works, for the base love of wealth, of honor, or pleasure, all which are directly repugnant to brotherly love?

To close up with some useful inferences from the consideration of what hath been handled: Learn we

1. How desperate and dangerous a sin is worldly love. One upon this clause hath well observed, Lenis oratio, sed plena aculeo, it is seemingly a gentle speech, but carrieth a sting with it. For in saying there is no love of the Father, and consequently not of his Brother, in him that loveth the world, he saith in effect, he is one that breaketh all the Commandment; for if love be the fulfilling of the Law, to wit, love to God of the first, and love to our Neighbor of the second, he that neither loveth God nor Men, must needs break both. It is very observable, that David praying God to incline his heart to his Testimonies, presently addeth, and not to covetousness; thereby implying, that if he were inclined to covetousness, he could not love or keep God's Testimonies. Moses brake the Table in pieces out of a zealous anger at the golden Calf; and the worldling will break the Laws written on those Tables, for the Gold upon the Calf. The love of money, I and of honor and pleasure, is the rot of all goodness, and the root of all wickedness, the Moath of sanctity, the rust of virtue, the breeder and the feeder of vice. Ungodliness and worldly lusts are coupled together by S ^t Paul; Abstain from fleshly lusts, and having our conversation honest, are joined together by S ^t Peter: there is neither honesty nor piety to be found, where worldly love reigneth.

2. How great is the folly of Hypocrites, who think to join what here S ^t John hath opposed) the love of the world, and the love of the Father together. Many there are (saith Isidore Hispalensis truly) who will fly to Heaven by a divine conversation, but yet they are loath to leave earthly contentments; Provocat eos amor Christi, sed revocat amor seculi; The love of Christ puts them a little forward, but the love of the world pulls them backward: