5. Now self-will, as well as pride, is a species of idolatry: and both are directly contrary to the love of God. The same observation may be made, concerning _the love of the world_. But this likewise even true believers are liable to feel in themselves; and every one of them does feel it, more or less, sooner or later, in one branch or another. It is true, when he first passes from death unto life, he desires nothing more but God. He can truly say, _All my desire is unto thee, and unto the remembrance of thy name. Whom have I in heaven but thee, and there is none upon earth that I desire beside thee!_ But it is not so always. In process of time he will feel again, (tho’ perhaps only for a few moments) either _the desire of the flesh, or the desire of the eye, or the pride of life_. Nay, if he does not continually watch and pray, he may find _lust_ reviving, yea, and thrusting sore at him that he may fall, ’till he has scarce any strength left in him. He may feel the assaults of _inordinate affection_, yea a strong propensity to _love the creature more than the Creator_: whether it be a child, a parent, an husband or wife, or _the friend that is as his own soul_. He may feel in a thousand various ways, a desire of earthly things or pleasures. In the same proportion he will forget God, not seeking his happiness in him, and consequently being a _lover of pleasure more than a lover of God_.
6. If he does not keep himself every moment, he will again feel _the desire of the eye_, the desire of gratifying his imagination, with something great, or beautiful, or uncommon. In how many ways does this desire assault the soul? Perhaps with regard to the poorest trifles, such as dress, or furniture: things never designed to satisfy the appetite of an immortal spirit. Yet how natural is it for us, even after we _have tasted of the powers of the world to come_, to sink again into these foolish, low desires of things, that perish in the using? How hard is it, even for those, who know in whom they have believed, to conquer but one branch of the desire of the eye, curiosity? Constantly to trample it under their feet? To desire nothing, merely because it is new?
7. And how hard is it even for the children of God wholly to conquer _the pride of life_? St. _John_ seems to mean by this nearly the same with what the world terms the sense of honour. This is no other than a desire of and delight in _the honour that cometh of men_: a desire and love of praise, and (which is always joined with it) a proportionable _fear of dispraise_. Nearly allied to this is _evil shame_: the being ashamed of that wherein we ought to glory. And this is seldom divided from the _fear of man_, which brings a thousand snares upon the soul. Now where is he even among those that seem strong in faith, who does not find in himself a degree of all these evil tempers? So that even these are but in part _crucified to the world_: for the evil root still remains in their heart.
8. And do we not feel other tempers, which are as contrary to the love of our neighbour, as these are to the love of God? The love of our neighbour _thinketh no evil_: do not we find any thing of the kind? Do we never find any _jealousies_, any _evil surmisings_, any groundless or unreasonable suspicions? He that is clear in these respects, let him cast the first stone at his neighbour. Who does not sometimes feel other tempers or inward motions, which he knows are contrary to brotherly love? If nothing of _malice_, _hatred_ or _bitterness_, is there no touch of _envy_? Particularly toward those who enjoy some (real or supposed) good, which we desire, but cannot attain? Do we never find any degree of _resentment_, when we are injured or affronted? Especially by those whom we peculiarly loved, and whom we had most laboured to help or oblige. Does injustice or ingratitude never excite in us any desire of _revenge_? Any desire of returning evil for evil, instead of _overcoming evil with good_? This also shews, how much is still in our heart, which is contrary to the love of our neighbour.