Glimpses of Christian History Presents Pastwords #141: The Ugly Sin of Preacher Pride by Richard Baxter ©2007

The book Wesley insisted his preachers read.

mong the many things that are yet sadly out of order in the best, I shall touch upon these few particulars following.

One of our most hainous and palpable sins is Pride: A sin that hath too much interest in the best; but is more hateful and inexcusable in us then in any men. Yet is it so prevalent in some of us, that it inditeth our discourses for us, it chooseth us our company, it formeth our countenances, it putteth the accents and emphasis upon our words: when we reason, it is the determiner and exciter of our cogitation's; It fills some men's minds with aspiring desires, and designs; It possesseth them with envious and bitter thoughts against those that stand in their light, or by any means do eclipse their glory, or hinder the progress of their idolized Reputation, O what a constant companion, what a tyrannous commander, what a sly and subtile insinuating enemy in this sin of Pride! It goes with men to the Draper, the Mercer, the Taylor; it chooseth them their cloth, their trimming and their fashion. It dresseth them in the morning, at least the out-side. Fewer Ministers would ruffle it out in the fashion in hair and habit, if it were not for the command of this tyrannous vice. And I would that were all, or the worst: But alas how frequently doth it go with us to our studies, and there sit with us and do our work? How oft doth it choose our subject? And more often choose our words and ornaments. God biddeth us be as plain as we can, for the informing of the ignorant, and as convincing and serious as we are able for the melting and changing of unchanged hearts; And Pride stands by and contracticted all; and sometime it puts in toys and trifles and polluteth rather then poliisheth, and under pretence of laudable ornaments, it dishonoreth our Sermons with childish gawdes: as if a Prince were to be decked in the habit of a Stage-Player or a painted fool. It persuadeth us to paint the window that it may dim the light: and to speak to our people that which they cannot understand, to acquaint them that we are able to speak unprofitably: It taketh off the edge, and dulls the life of all our teachings, under, pretence of filing off the roughness, unevenness, and superfluity; If we have a plain and cutting passage, it throws it away as too rustical or ungrateful. When God chargeth us to deal with men as for their lives, and beseech them with all the earnestness that we are able; this cursed sin controlleth all, and condemneth the most holy commands of God, and calleth our most necessary duty a madness, and saith to us, What will you make people think you are mad? Will you make them say you rage or rave? Cannot you speak soberly and moderately? And thus doth Pride make many a mans Sermons, and what Pride makes the Devil to what end, we may easily conjecture. Though the matter be of God, yet if the dress, and manner, and end be from Satan, we have no great reason to expect success.

And when Pride hath made the Sermon, it goes with them into the Pulpit, it formeth their tone, it animateth them in their delivery, it takes them off from that which may be displeasing, how necessary soever, and setteth them in a pursuit of vain applause.

And the sum of all this is, that, It maketh men both in studying and preaching to seek themselves, and deny God, when they should seek Gods glory and deny themselves. When they should ask, What should I say, and how should I say it to please God best, and do most good? It makes them ask, What shall I say, and how shall I deliver it to be thought a learned able Preacher, and to be applauded by all that hear me? When the Sermon is done, Pride goeth home with them, and maketh them more eager to know whether they were applauded, then whether they did prevail for the saving change of souls. They could find in their hearts, but for shame, to ask folks, how they liked them, and to draw out their commendation. If they do perceive that they are highly though of, they rejoice, as having attained their end; but if they perceive that they are esteemed but weak or common men, they are displeased, as having mist the prize of the day.

But yet this is not all, nor the worst, if worse may be. O that ever it should be spoken of godly Ministers, that they are so set upon popular air, and of sitting highest in men's estimation, that they envy the parts and names of their Brethren that are preferred before them, as if all were taken from their praises that is given to another's, and as if God had given them his gifts to be the mere ornaments and trappings of their persons, that they may walk as men of reputation in the world, and all his gifts in others were to be trodden down and vilified, if they seem to stand in the way of their honor? What, a Saint, a preacher for Christ, and yet envy that which hath the Image of Christ, and malign his gifts for which he should have the glory, and all because they seem to hinder our glory! Is not every true Christian a member of the body, and therefore partaketh of the blessings of the whole, and of each particular member thereof? And doth not every man own thanks to God for his Brethren's gifts, not only as having himself a part in them, as the foot hath the benefit of the Guidance of the eye; but also because his own ends may be attained by his brethren's gifts as well as by his own? For if the glory of God and the Churches felicity be not his end, he is not a Christian. Will any work-man malign another because he helpeth him to do his masters work? Yet alas how common is this hainous crime among men of parts and eminency in the Church! They can secretly blot the Reputation of those that stand cross to their own: and what they cannot for shame do in plain and open terms, lest they be proved palpable liars and slanderers, they will do it in generals and malicious intimations, raising suspicions where they cannot fasten accusations. And so far are some gone in this Satanical vice, that it is their ordinary practice, and a considerable part of their business to keep down the estimation of any that they dislike, and to defame others in the slyest and most plausible way. And some go so far, that they are unwilling that any one that is abler then themselves should come into their Pulpits, lest they should be applauded above themselves. A fearful thing, That any man that hath the least of the fear of God, should so envy at Gods gifts, and had rather that his carnal hearers were unconverted, and the drowsy not awakened, then that it should be done by another who may be preferred before them. Yea so far doth this cursed vice prevail, that in great Congregations that have need of the help of many Teachers, we can scarce in many places get down in equality to live together in love and quietness, and unanimously to carry on the work of God! But unless one of them be quite below the other in parts, and content to be so esteemed, or unless one be a Curate to the other or ruled by him, they are contending for precedency, and envying each others interest, and walking with strangeness and jealousy towards one another, to the shame of their profession and the great wrong of the Congregation. I am ashamed to think of it, that when I have been endeavoring with persons of public interest and capacity to further a good work, to convince them of the great necessity of more Ministers then one in great congregations, they tell me, they will never agree together! I hope the objection is ungrounded as to the most: but it is a sad case that it should be so with any. Nay some men are so far gone in Pride, that when they might have an equal assistant to further the work of God, they had rather take all the burden upon themselves, though more then they can bear, then that any should share with them in the honor; and for fear lest they should diminish their interest in the people.

Hence also it comes to pass that men do so magnify their own opinions, and are as censorious of any that differ from them in lesser things, as if it were all one to differ from them and from God; and do expect that all should be conformed to their judgments, as if they were the rules of the Churches faith! And while we cry down Papal Infallibility, and determination of controversies, we would too many of us be Popes ourselves, and have all stand to our determination, as if we were infallible. Its true, we have more modestly then expressly to say so: we pretend that it is only the evidence of truth that appeareth in our Reasons that we expect men should yield to, and our zeal is for the truth and not for ourselves: But as that must needs be taken for Truth which is ours, so our Reasons must needs be taken for valid, and if they be but freely examined, and found to be infirm and fallacious, and so discovered, as we are exceeding backward to see it ourselves, because they are ours, so how angry are we that it should be disclosed to others? And we so espouse the cause of our errors, as if all that were spoken against them were spoken to have our arguments thoroughly confused by which we injured the truth and the minds of men! So that the matter is come to that pass through our Pride, that if an error or fallacious argument do fall under the Patronage of a Reverend Name (which is no whit rare) we must either give it the victory, and give away the truth, or else become injurious to that name that doth patronize it. For though you meddle not with their persons, yet do they put themselves under all the strokes which you give their arguments; and feel it as sensibly as if you had spoken it of themselves, because they think it will follow in the eyes of men, that weak arguing is a sign of a weak man. If therefore you take it for your duty to shame their errors and false reasonings, by discovering their nakedness , they take it as if you shamed their persons; and so their names must be a Garrison or fortress to their mistakes, and their Reverence must defend all their sayings from the light.

And so high are our spirits, that when it becomes a duty to any man to reprove or contradict us, we are commonly impatient both of the matter and of the manner. We love the man that will say as we say, and be of our opinion, and promote our reputation, though he be less worthy of our love in other respects: But he is ungrateful to us that contradicteth us, and differeth from us, and that dealeth plainly with us in our miscarriages, and telleth us of our faults! Especially in the management of our public arguings, where the eye of the world is upon us, we can scarce endure any contradiction or plain dealing. I know that railing language is to be abhorred, and that we should be as tender of each others reputation, as our fidelity to the truth will permit. But our Pride makes too many of us to think all men condemn us that do not admire us, yea and admire all that we say, and submit their judgments to our most palpable mistakes! We are so tender, that no man can touch us scarce but we are hurt; and so stout and high-minded, that a man can scarce speak to us: Like froward children, or sick folk that cannot endure to be talked to; the fault is not that you speak amiss to them, but that you speak to them. So our indignation is not at men for writing or speaking injuriously or unjustly against our words, but for confusing them. And a man thus is not verst in complementing, and skilled in flattery above the vulgar rate, can scarce tell how to handle them so observantly, and fit their expectations at every turn, but there will be some word, or some neglect which their high spirits will fasten, and take as injurious to their honor; so that a plain country man that speaks as he thinks, must have nothing to do with them, unless he will be esteemed guilty of dishonoring them.

I confess I have often wondered at it, that this most hainous sin should be made so slight of, and thought so consistent with a holy frame of heart and life, when far lesser sins are by ourselves proclaimed to be so damnable in our people! And more have I wondered to see the difference between ungodly sinners, and drunkards, worldlings, or any ignorant unconverted men, we disgrace them as in that condition to the utmost, and lay it on as plainly as we can speak, and we expect , not only that they should bear all patiently, but take all thankfully; and we have good reason for all this: and most that I deal with do take it patiently, and many gross sinners will commend the closest Preachers most, and will say that they care not for hearing a man that will not tell them plainly of their sins. But if we speak to a godly Minister, against his errors or any sin, (for too many of them) if we honor them and reverence them, and speak as smoothly as we are able to speak, yea if we mixed commendations with our contradictions or reproofs, if the applause be not apparently predominant, so as to drown all the force of the reproof or confutation, and if it be not more an applause then a reprehension, they take it as an injury almost insufferable. That is, railing against them, that would be no better then flattery in them to the common people; though the cause may be as great.

Brethren, I know this is a sad and harsh confession! But that all this should be so among us, should be more grievous to us then to be told of it. Could this nakedness be hid. I should not have disclosed it, at least so openly in the view of all. But alas it is long ago open in the eyes of the world: We have dishonored ourselves by idolizing our honor,; we print our shame, and preach our shame, and tell it unto all. Some will think that I speak over charitably to call such persons Godly men, in whom so great a sin doth so much prevail. I know where it is indeed predominant, not hated, and bewailed, and mortified in the main; there can be no true godliness; and I leave every man to a cautious jealousy and search of his own heart; But if all be Graceless that are guilty of any, or many, or most of the forementioned discoveries of Pride, the Lord be merciful to the Ministers of this Land, and give us quickly another spirit, for grace is then a rarer thing than most of us have supposed it to be.

Yet I must needs say that it is not all that I intend; To the praise of Grace be it spoken, we have some among us here, (and I doubt not but it is so in other parts) that are eminent in humility and lowliness and condescension, and exemplary herein to their Flocks and to their Brethren: and it is their glory and shall be their glory; and maketh them truly honorable and amiable in the eyes of God and all good men; yea and in the eyes of the ungodly themselves: And O that the rest of us were but such! But alas this is not the case of all.

O that the Lord would lay us at his feet, in the tears of unfeigned sorrow for this sin! Brethren, may I take leave a little to expostulate this case with my own heart and you, that we may see the shame of our sin and be reformed? Is not Pride the sin of Devils? The first-born of Hell? Is it not that wherein Satan's Image doth much consist? And is it tolerable evil in a man that is so engaged against him and his Kingdom as we are? The very design of the Gospel doth tend to self-abasing; and the work of grace is begun and carried on in Humiliation. Humility is not a mere ornament of a Christian, but an essential part of the new creature. It is a contradiction to be a sanctified man, or a true Christian, and not humble. All that will be Christians must be Christ's disciples, and come to him to learn; and their lesson is, to be meek and lowly, Mat. 11.28. O how many precepts and admirable examples hath our Lord and master given us to this end? Can we once conceive of him as purposely washing and wiping his servants feet, and yet be stout and Lordly still? Shall he converse with the meanest, and we avoid them as contemptible people, and think none but persons of riches and honor to be fit for our society? How many of us are oftener found in the houses of Gentlemen, then in the poor cottages of those that have most need of our help? There are many of us that would think it a baseness, to be daily with the most needy and beggarly people to instruct them in the matters of life, and supply their wants? As if we had taken charge only of the souls of the rich! Alas what is it that we have to be proud of? Of our body? Why, are they not made of the like materials as the brute? And must they not shortly be as loathsome and abominable as the dung? Is it of our graces? Why the more we are proud of them, the less we have to be proud of. And when so much of the nature of Grace is in Humility, it's a great absurdity to be proud of it. Is it of our Learning, Knowledge, abilities and gifts? Why sure if we have any knowledge at all, we must needs know much reason to be humble; and if we know more then the others, we must know more reason then others do to be humble. How little is it that the most Learned know, in comparison of that which yet they are ignorant of? And to know that things are past your reach, and to know how ignorant you are, one would think should be no great cause of Pride! However, do not the Devils know more then you? And will you be Proud of that which the Devils do excel you in? Yea to some I may say as Salvian, Lib. 4. De Gubern. Our very business if to teach the great lesson of self denial and humility to our people, and how unfit is it then that we should be proud ourselves? We must study Humility, and Preach Humility, and must we not possess and practice it? A proud Preacher of Humility, is at least a self-condemning man.

What a sad case is that so vile a sin is no more easily discerned by us? But many that are most Proud, can blame it in others, and take no notice of it in themselves. The world takes notice of some among us, that they have aspiring minds and seek for the highest room, and must be the Rulers, and bear the sway where-ever they come, or else there is no standing before them. NO man must contradict them that will not partake of the fruits of their indignation: In any consultations, they come not to search after truth, but to dictate to others that perhaps are fit to teach them. In a word, they have such arrogant domineering spirits that the world rings of it; and yet they will not see it in themselves.

Brethren I desire to deal closely with my own heart and yours. I beseech you consider, Whether it will save us to speak well of the grace that we are without? Or to speak against the sin that we live in? Have not many of us cause to enquire once and again, Whether sincerity will consist with such a measure of Pride? When we are telling the drunkard that he cannot be saved unless he become temperate; and the fornicator, that he cannot be saved unless he become chaste ( an undoubted truth); have we not as great reason if we are proud, to say of ourselves, that we cannot be saved unless we become humble? Certainly,a Pride is a greater sin then whoredom or drunkenness: and Humility is as necessary as Chastity and Sobriety. Truly Brethren, a man may as certainly, and more slyly and dangerously make haste to hell in a way of Profession and earnest preaching of the Gospel, and seeming zeal for a Holy life as in a way of drunkenness and filthiness. For what is true Holiness but a devotedness to God and a living to him? And what is a wicked and damnable state, but a devotedness to our carnal selves, and a living to our selves? And doth any man live more to himself then the proud? Or less to God? And may not Pride make a Preacher study for himself, and pray, and preach, and live to himself, even when he seemeth to out go others in the work, if he therefore out go them that he may have the glory of it from men? It is not the work without the principle and end that will prove us upright. The work may be Gods, and yet we do it, not for God, but for ourselves. I confess I feel such continual danger in this point, that if I do not watch against it, lest I should study for myself, and preach for myself, and write for myself, rather then for Christ, I should soon miscarry,; and after all, I justify not myself, when I must condemn the sin. Consider I beseech you Brethren, what baits there are in the work of the Ministry, to entice a man to be selfish, that is, to be carnal and impious, even in the highest works of piety! The fame of a godly man is as great a snare as the fame of a learned man: And woe to him that takes up with the fame of godliness instead of godliness. Verily I say unto you, they have their reward. When the times were all for learning and empty formalities, then the Temptation of the proud did lie that way; But now through the unspeakable mercy of God, the most lively practical preaching is in credit, and godliness itself is in credit: and not the Temptation to proud men is here, even to pretend to be zealous Preachers and godly men. O what a fine thing doth it seem to have the people crowd to hear us, and to be affected with what we say, and that we can command their Judgments and Affections! What a taking thing is it to be cried up as the ablest and godless man in the Country! And to be famed through the Land for the highest spiritual excellencies. Alas Brethren a little grace will serve turn to make you to join yourselves with the forwardest of those men, that have these inducements or encouragement's. To have the people plead for you as their felicity, and call you the Pillars of the Church of God, and their Fathers, the Chariots and horse-men of Israel, and no lower language then excellent men, and able Divines, and to have them depend upon you and be ruled by you; though this may be no more then their duty, yet I must again tell you, that a little grace may serve to make you seem zealous men for this. Nay Pride to make you seem zealous for this. Nay Pride may do it without any special Grace. O therefore be jealous of yourselves, and in all your studies, be sure to study Humility. He that exalteth himself shall be brought low , and be that humbleth himself shall be exalted.