Chapter 3 (continued, part 12)
Sometimes the hand—the man who brings the cordial—is not liked, and therefore men refuse it. Well! remember this: when gold is offered, men care not how great or how base he is, who offers it. Neither should we care by whom the cordials and consolations of the gospel are offered to us, whether they are offered by the hand of Isaiah, a prophet of the bloodroyal; or by Amos, from among the herdsmen of Tekoa. If the sweets of heaven are set before you, it is your wisdom and your duty to taste of them, and to feed upon them, without stumbling at the hand which presents them.
Now for a close I shall make a few short USES of what has been said, and so conclude.
[1.] The first use. You who have assurance, be thankful for it. It is a jewel more worth than heaven and earth; therefore be thankful. Assurance is a mercy nobly-descended; it is from above. Man is not born with it in his heart, as he is with a tongue in his mouth, James 1:17. Assurance is a peculiar mercy; it is a flower of paradise which God sticks only in his children's bosoms. Assurance is a mercy-sweetening mercy; it is a mercy which puts the garland upon all our mercies. Assurance makes
every bitter sweet, and every sweet more sweet. Assurance has amazing transforming powers. It changes iron to gold, ignominies to crowns, and all sufferings to delights! He enjoys little, who lacks assurance; he lacks nothing who enjoys it. Therefore be thankful if you have experienced the sweetness of it.
How much cause have you to rejoice, upon whose heads the Lord has put the crown of assurance, a crown of more worth and weight than all princes' crowns in the world. Oh, what cause have you to be thankful for assurance!
[2.] The second use. If God has given you assurance, then do not envy the outward felicity and happiness of the men of the world, Psalm 37:17-18; Prov 23:17. Alas! what are mountains of dust, compared to mountains of gold? what are the stones of the street, compared to rocks of pearl? what are crowns of thorns, compared to crowns of gold, etc.? No more are all the treasures, honors, pleasures, and favors of this world, compared to assurance. The great men of the world are objects of pity—but not of envy. Who envies the prisoner at the bar? Who envies the malefactor who is going to execution? Who envies the dead man that is going to his grave? God has done more for you by giving you assurance than if he had given you all the world, yes, ten thousand worlds!
When the Spanish ambassador boasted that his master was king of such a place, and of such a place, and of such a place, etc., the French ambassador answered, 'My master is king of France, king of France, king of France;' signifying thereby, that France was of more worth, than all the kingdoms under the power of the king of Spain. Ah, Christians! when the men of the world shall cry out, 'Oh, my riches! oh, my honors! oh, my preferments!' You may well cry out, 'Oh, assurance, assurance, assurance!' there being more real worth and glory in that than is to be found in all the wealth and glory of the world. Therefore do not envy the outward prosperity and felicity of worldly men, etc.
[3.] The third use. If God has given you assurance, then give no way to slavish fears. Fear not the scorn and reproaches of men, fear not any necessities. God will not deny him a crust—to whom he has given a Christ; he will not deny him a crumb—upon whom he has bestowed a
crown; he will not deny him a less mercy—upon whom he has bestowed assurance, which is the prince of mercies. Fear not death, for why should you fear death, who have assurance of eternal life?
[4.] The fourth use. If God has given you a well-grounded assurance of your everlasting happiness and blessedness, then question his love no more. God does not love to have his love always called into question, by those who he has once assured of his love. No sins of God's children, makes any alteration in His love to them. Just so--none, no, not even God's sharpest dispensations, should make any alteration in our thoughts and affections towards Him. Psalm 89:30-35; Jer 31:3; Eccles 9:8.
[5.] The fifth use. If God has given you assurance, then live holily, live angelically, keep your garments pure and white, walk with an even foot, be shining lights, Rev 3:4; Matt 5:16. Your happiness here is your holiness, and in heaven your highest happiness will be your perfect holiness. Holiness differs nothing from happiness—but in name. Holiness is happiness in the bud, and happiness is holiness at the full. Happiness is nothing but the quintessence of holiness. The more holy any man is, the more the Lord loves him, John 14:21-23.
Augustine does excellently observe, in his tract on John 1:14, "that God loved the humanity of Christ more than any man, because he was fuller of grace and truth than any man." The philosopher could say, "that God was but an empty name without virtue." So are all our professions without holiness. Holiness is the very marrow and quintessence of all religion. Holiness is 'God' stamped and printed upon the soul; it is Christ formed in the heart; it is our light, our life, our beauty, our glory, our joy, our crown, our heaven, our all. The holy soul is happy in life, and blessed in death, and shall be transcendently glorious in the morning of the resurrection, when Christ shall say, "Lo, here am I, and my holy ones, who are my joy! Lo, here am I, and my holy ones, who are my crown! Upon the heads of these holy ones will I set an immortal crown!" Even so, Amen! Lord Jesus.
The Unsearchable Riches of Christ
Thomas Brooks, 1655
"Unto me, who am less than the least of all saints, is this grace given, that
I should preach among the Gentiles the unsearchable riches of
Christ!" Ephesians 3:8
Epistle Dedicatory
The verse opened and explained.http://icont.ac/34ev5
The first doctrine. Those who are lowest in their own esteem, are highest in God's esteem.
Eighteen properties of a humble soul.
Five reasons of the point.
Uses of it.
Eight motives to provoke believers to be humble.
Nine directions and helps to keep us humble and low in our own eyes.
The dangerous nature of pride held forth in nine propositions.
The second doctrine. All saints are not of an equal size and growth in grace and holiness.
Twelve things by which souls weak in grace are discovered and deciphered.
Twelve supports and comforts to uphold weak Christians.
Six duties which lie upon weak saints.
The duties of strong saints to the weak shown in eleven particulars.
The third doctrine. That the Lord gives the best gifts to his best beloved ones.
What those best gifts are, which Christ bestows upon his dearest ones, shown in ten particulars.
The difference between Christ's giving and the world's giving, shown in six things.
The excellency of those gifts which Christ gives, above all other gifts that the world gives, shown in five things.
Six reasons why God gives the best gifts to his dearest ones.
Eight sweet inferences or uses made of this point.
A word to unsaved sinners.
The fourth doctrine. That the gifts and graces which God bestows upon his people should be improved, employed, and exercised by his people.
Twelve reasons why gracious souls should exercise and improve their gifts and graces.
Three special ends that the gifts and graces which God has bestowed upon believers should be exercised and improved to.
Seven considerations or motives to stir saints up to improve their gifts and graces.
Question: When may a soul be said to be excellent in grace, or to have highly improved grace? This question receives ten answers.
The fifth doctrine. That the Lord Jesus Christ is very rich.
This point is opened and proved by eight arguments.
Four grounds and reasons why the Lord Jesus Christ is held forth in the word to be so very rich.
The excellency of the riches of Christ above all other riches in the world, held forth in seven particulars.
1st Use. To exhort Christians to labor to be spiritually rich.
Question: What means must Christians use that they may grow rich in grace? Answered in eight things.
Seven propositions concerning spiritual riches. The serious minding of them may give to many much satisfaction, and prevent many objections.
Five marks of a person who is spiritually rich.
The sixth doctrine. That it is the great duty of preachers or ministers to preach Jesus Christ to the people.
Five reasons why ministers must preach Christ to the people.
How Christ is to be preached, shown in eleven things. He must be preached:
The last doctrine. That the office of a faithful minister is an honorable office.
A short use.
"Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ!" Ephesians 3:8
"It pleased the father, that in him should all fullness dwell." Col. 1:19.
"In whom are hidden all the treasures of wisdom and knowledge." Col. 2:3.
Epistle Dedicatory
To all true Israelites, in whom there is no guile—Grace, mercy, and peace, from God the Father, through our Lord Jesus Christ, be multiplied.
Dear hearts, My design in appearing once more in print is not to please the captious critic, or the sullen cynic—but to heighten your "fellowship with the Father and the Son," 1 John 1:3-4, and to further you in a closer walking with God, and to ripen you more and more for reigning with God when you shall be here no more.
"Beloved in our Lord," there are two sad and great evils—oh that there were no more!—among the saints this day. The strong are very apt, yes, they make little of offending the weak; and the weak are as apt, and make as little of judging and condemning the strong, Romans 14:1-10. The serious and conscientious perusal of this treatise may, by the blessing of the Lord, contribute much to the preventing of those sad evils.
You who are weak may, in this treatise, as in a mirror, see your weakness, your mercies, your graces, your duties, your privileges, and your comforts. You who are weak in grace, may here find many questions answered and doubts resolved, that tend to the satisfying, quieting, settling, and establishing of your precious souls in peace, joy, and assurance. You who are weak in grace, may here find a staff to support you, a light to direct you, a sword to defend you, and a cordial to strengthen you, etc. And you who are strong in grace, may here see what is your way, what is your work, and what at last shall be your reward. Here you will find that which tends to the discovery of spirits, the sweetening of spirits, the uniting of spirits, the healing of spirits, and the making up of breaches, etc.
Here you will find "meat for strong men," and "milk for babes." Here you will find who is more motion than notion; more heart than head; more spirit than flesh; more inside than outside, etc.
Here you will find "the unsearchable riches of Christ"—which of all boxes of precious ointment is the most precious—opened; and oh how sweet must he be, who is the sweetest of sweets! In Christ are riches of justification; in Christ are riches of sanctification, riches of consolation, and riches of glorification. And this following treatise may serve as a golden key, to open the door, that you may come where these treasures lie. Christ's riches are like the eternal springs of the earth, which cannot dry up—but are and shall be diffused by his Spirit and gospel, until his whole house be filled with them.
The excellency and usefulness of the riches of Christ, and answers to many weighty queries about his unsearchable riches, is more than hinted at in this tract. In this tract much is spoken concerning the nature, properties, and excellencies of humility, which is both the beautifier and preserver of all other graces.
Here you may see that those who are lowest in their own esteem, are highest in God's esteem. Here you may see that humble souls are not so low and contemptible in the eyes of the world, as they are honorable in the eyes of God. [Humility is that which keeps all graces together. Bernard.]
And if ever there were an age since Christ was on earth, wherein it was needful to preach, press, and print this great doctrine of humility, of selfabasement, of soul-abasement, this is the age wherein we live. Oh the pride, the loftiness of the professors of this age! But because this point is largely spoken to in this tract, I shall satisfy myself with this touch.
There are many other weighty things treated on, which for brevity's sake I shall omit, only give me permission to acquaint you with a few things about this ensuing tract, and then I shall draw to a close.
First, That it is the substance of twenty-two sermons, preached by me about three years ago, on the lecture nights at this place where now I
preach.
Secondly, That there are in it several other things of no small concernment to your souls, that I did not then deliver—but have been given in since, from that fountain that fills all in all.
Thirdly, That though I have been much pressed to print these sermons— yet I would never have yielded, had I not been thoroughly convinced and persuaded in my judgment and conscience, that they may, by the blessing of the Lord upon them prove many ways useful and serviceable to all those honest Nathanaels into whose hands they may fall, else they had been buried in the dark, and never come to public light. [A sermon preached serves but one audience; a sermon printed may serve many audiences.]
I have only a few requests to make to you, and then I shall take my leave of you.
And my first request is this, that you would meditate and dwell upon what you read; otherwise your pains and mine will be lost.
It is a law among the Parsees in India, to use premeditation in what they are to do, that if it be bad, to reject it; if good, to act upon it. The application is easy. The more any man is in the contemplation of truth, the more deep and firm impression is made upon his heart by truth.
Christians must be like the clean beasts, which parted the hoof and chewed the cud; they must by heavenly meditation chew truths, or else they will never taste the sweetness that is in divine truths.
Mary "pondered the sayings of the shepherds in her heart," Luke 2:19. Not those who eat most—but those who digest most, are the most healthful. Not those who get most—but those who keep most, are richest. So not those who hear most, or read most—but those who meditate most, are most edified and enriched.
My second request to you is this, that you will make conscience of living out those truths you read. [Your actions, in passing, pass not
away; for every good work is a grain of seed for eternal life.]
To read much and practice nothing, is to hunt much and catch nothing.
Suetonius reports of Julius Caesar, "That seeing Alexander's statue, he fetched a deep sigh, because he at that age had done so little."
Ah! what cause have most to sigh, that they have heard so much, and read so much, and yet done so little! Surely it is more honorable to do great things, than to speak or read great things! It is the doer that will be most happy at last, John 13:17. "They are written in the book of life—who do what good they can, though they cannot do as they would." (Bernard.)
I have read of a good man coming from a public lecture, and being asked by one whether the sermon was finished, answered, with a sad sigh, "Ah! it is preached—but not finished."
My third request is this, that you will pray over what you read. Many read much, and pray little, and therefore get little by all they read.
Galen writes of a fish called Uranoscopos, that has but one eye, which looks continually up to heaven. When a Christian has one eye upon his book, the other should be looking up to heaven for a blessing upon what he reads.
When one heard what admirable victories Scanderbeg's sword had wrought, he would needs see it; and when he saw it, says he, This is but an ordinary sword; alas! what can this do? Scanderbeg sent him word, I have sent you my sword—but I have the arm that did all by it.
Alas! what can Christ's sword, Christ's word, do without his arm? Therefore look up to Christ's arm in prayer, that so his sword, his word, may do great things in your souls.
Luther professes "that he profited more by prayer in a short space than by study in a longer;" as John, by weeping, got the sealed book open.
My fourth request to you is this, That if, by the blessing of the Lord upon my weak endeavors, any leaf or line should drop myrrh or mercy, marrow
or fatness, upon your spirits, that you will give all the glory to the God of heaven, for to him alone it does belong.
Through grace I know I am a poor worm; I am nothing, I have nothing but what I have received. The crown befits no head but Christ's. Let him who is our all in all have the honor and the glory of all, and I have my end. [Ingratitude, say some, is a monster in nature, a blunder in manners, and a paradox in grace—damming up the course of donations, divine and human.]
Pliny tells of some in the remote parts of India, who have no mouths, and yet live on the smell of herbs and sweet flowers; but I hope better things of you, even such as accompany salvation.
My fifth request to you is this, That you would let me lie near your hearts, when you are in the mount especially.
Oh pray, pray hard for me, that the Spirit of the Lord may be redoubled upon me; that his word may prosper in my mouth; that it may "run, and be glorified;" and that I may be high in my communion with God, and holy and unblamably in my walkings with God; and that it may be still day with my soul; that I may live and die in the joys and comforts of the Holy Spirit; and that when my sun is set, my hour-glass runs out, my work done, my race run—I may rest in the everlasting arms of divine love, etc.
My last and least request to you is this, That you will please cast a mantle of love over the mistakes of the press, and do me that right, and yourselves the courtesy, as, before you read, to correct any material faults that you shall find pointed at in the errata. [In every pomegranate there is at least one rotten kernel to be found, said Crates the philosopher.]
God's easy passing over the many and daily erratas of your lives, cannot but make you so ingenuous as readily to pass over the erratas in this book.
You are choice jewels in my eye; you lie near unto my heart; I am willing
to spend and be spent for your sakes. My earnest and humble desire is, that my service and labor of love may be accepted by you, Romans 15:31, and that it may work much for your internal and eternal welfare; and that "an abundant entrance may be administered to you into the everlasting kingdom of our Lord and Savior Jesus Christ," 2 Pet. 1:11, and 1:8; and that you may be filled "with joy unspeakable and full of glory," and with that "peace which passes understanding." This is, and by grace shall be, the prayer of him who desires to approve himself faithful to Christ, his truths, his interests, and his people, and who is your souls' servant in all gospel engagements.
Thomas Brooks.
The verse opened and explained
"Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ!" Ephesians 3:8
"Unto me, who am less than the least of all saints."
"Less than the least of all saints," is a double diminutive, and signifies lesser than the least, if lesser might be. Here you have the greatest apostle descending down to the lowest step of humility. Great Paul is least of saints, last of the apostles, and greatest of sinners. [He who is little in his own account is great in God's esteem.] The choicest buildings have the lowest foundations, the best balsam sinks to the bottom; those ears of corn and boughs of trees which are most filled and best laden—bow lowest. So do those souls who are most laden with the fruits of paradise. "Unto me who am less than the least of all saints."
"Is this grace given."
In the Greek, or "was this grace given." The word that is here rendered grace, is taken in Scripture not only for the favor of God—but also for his gracious gifts; and so you are to understand it in this place. Grace is taken
for the gifts of grace; and they are twofold, common or special. Some are common to believers and hypocrites, as knowledge, tongues, a gift of prayer, etc.; some are special and peculiar to the saints, as fear, love, faith, etc. Now Paul had all these, the better to fit him for that high and noble service to which he was called.
"That I should preach."
That is, declare good news or glad tidings. The Greek word answers to the Hebrew word, which signifies good news, glad tidings, and a joyful message.
"That I should preach among the Gentiles."
Sometimes this Greek word is generally used for all men, or for all nations. Sometimes the word is used more especially for the Gentiles—as distinguished from the Jews. So it is used Mat. 6:32, "For after all these things do the Gentiles seek." And so it is used here. Those who are "without God in the world," who stand in arms against God, who are ignorant of those riches of grace which are in Christ; this grace is given to me, that I should preach among the poor heathens, "the unsearchable riches of Christ."
"That I might preach among the Gentiles." What, preach myself? No! but "the unsearchable riches of Christ." [One Christ will be to you instead of all other things, because in him are all good things to be found. Augustine.]
The Greek word signifies, not to be traced out. Here is rhetoric indeed! Here are riches, unsearchable riches, unsearchable riches of Christ. Riches always imply two things: 1, abundance; 2, abundance of such things as are of worth. Now in the Lord Jesus Christ is the greatest riches, the best riches, the choicest riches; in Christ are riches of justification, Titus 2:14; in Christ are riches of sanctification, Philip. 4:12, 13; in Christ are riches of consolation, 2 Cor. 12:9; and in Christ are riches of glorification, 1 Pet. 1:2-3. But of these glorious unsearchable riches of Christ, we shall speak hereafter.
I shall begin at this time with the first words, "Unto me who am less than the least of all saints." There are these two observations which naturally flow from these words.
Observation 1. That the most holy men are always the most humble men.
None so humble on earth, as those who live highest in heaven.
Or if you will, take the observation thus: That those who are the most highly valued and esteemed of by God, are lowest and least in their own esteem.
"Unto me, who am less than the least of all saints," etc.
Observation 2. The second observation is, That there are weak saints as well as strong; little saints as well as great. Or thus, All saints are not of an equal growth or stature.
"Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ!" Ephesians 3:8
I shall begin at this time with the first words, "Unto me who am less than the least of all saints." There are these two observations which naturally flow from these words.
Observation 1. That the most holy men are always the most humble men.
None so humble on earth, as those who live highest in heaven.
Or if you will, take the observation thus: That those who are the most highly valued and esteemed of by God, are lowest and least in their own esteem.
"Unto me, who am less than the least of all saints," etc.
Observation 2. The second observation is, That there are weak saints as well as strong; little saints as well as great. Or thus, All saints are not of an equal growth or stature.
Doctrine I. I shall begin with the first observation, That the most holy men are always the most humble men. Souls that are the most highly esteemed and valued by God, do set the least and lowest esteem upon themselves. "Unto me who am less than the least of all saints," etc.
In the handling of this point, I shall do these three things:
I. I shall prove that the most holy souls are always the most humble souls.
II. I shall show you the properties of truly humble souls.
III. I shall show you the reasons why those who are the most highly prized and esteemed of God, do set so low a price upon themselves.
IV. And then the use.
I. I shall PROVE that the most holy men are always the most humble men. That this is so, I shall give you most clear proofs, and open them to you.
See it in JOB. Job was humble in regard of those perfections and degrees of grace, which he had attained to beyond any other saints on earth. No man ever received a fairer or a more valuable certificate under the hand of God, or the broad seal of heaven, for his being a soul famous in grace and holiness, than Job, as you may see, Job 1:8, "And the Lord said unto Satan—Have you considered My servant Job? No one else on earth is like him, a man of perfect integrity, who fears God and turns away from evil." And yet no man could speak more undervaluingly of himself than Job did. Job 42:5-6, "I have heard of you by the hearing of the ear—but now my eye sees you, I abhor myself in dust and ashes." [Job was high in worth and humble in heart.] This expression is the deepest act of abhorrency. Abhorrency strictly taken, is hatred wound up to the
height. "I abhor myself." The word that is rendered abhor signifies to reject, to disdain, to despise, and to cast off. Ah! says Job, I abhor myself, I reject myself, I disdain myself, I cast off myself, I have a vile esteem of myself. [Deliver me, O Lord, from that evil man—myself! Augustine.]
So our blessed apostle PAUL, who had been caught up into the third heavens, and had such glorious revelations as could not be uttered—yet he accounted himself less than the least of all saints. [Wordless words, such as words are too weak to utter.] Not that anything can be less than the least; the apostle's holy rhetoric does not cross Aristotle's philosophy; but the original word being a double diminutive, his meaning is that he was as little as could be; therefore he put himself down so little as could not be, less than the least.
Another proof you have in the prophet ISAIAH 6:1, 5-6. As Paul among the apostles was the greatest, so Isaiah among the prophets was the clearest and choicest gospel preacher, and holds out more of Christ and of his kingdom and glory, than all the other prophets do. Isaiah 6:1, He sees the glory of the Lord in a vision, and this makes him cry out, verse 5, "Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, for my eyes have seen the King, the Lord Almighty!" "I am undone." The Hebrew is, "I am cut off," I am a forlorn man! Why? "For I have seen the King, the Lord Almighty!" [The clearest sight and vision of God does always give a man the fullest sight of his own emptiness, sinfulness, and nothingness.] Here you have the highest and choicest among the prophets, as you had Paul before among the apostles, abasing and laying low himself.
So PETER. Luke 5:8, "Depart from me, for I am a sinful man, O Lord!" That is—a man, a sinner—a compound of dirt and sin! When he saw that glorious miracle wrought by the Lord Jesus, he cries out as one very sensible of his own weakness and sinfulness. "Depart from me, for I am a sinful man." Ah! I am not worthy to be near such majesty and glory, who am a mere bundle of vice and vanity, of folly and iniquity!
Take another clear instance: Gen. 18:27, "And ABRAHAM answered and said, Behold, I have taken upon me to speak unto the Lord, who am but dust and ashes." Here you have the father of the faithful, the greatest
believer in the world, accounting himself dust and ashes. [Solemnly think that you are dust and ashes, and be proud if you can, Isaiah 6:1-2.] Dust notes the baseness of his original, and ashes notes his deserving to be burnt to ashes, if God should deal with him in justice rather than in mercy. The nearer any soul draws to God, the more humble will that soul lie before God. None so near God as the angels, nor any so humble before God as the angels.
So JACOB, Gen. 32:10, "I am not worthy of the least of all the mercies, and all the truth which you have showed unto your servant," etc. Jacob, a man eminent in his prevailing with God, a prince that had the honor and the happiness to overcome the God of mercy—yet judges himself unworthy of the least mercy. Ah! how low is that soul in his own eyes— who is most honorable in God's eyes!
DAVID, you know, was a man after God's own heart, 1 Kings 15:5; a man highly honored, much beloved, and dearly prized by the Lord. Yet in 1 Sam. 26:20, he counts himself a flea; and what is more contemptible than a flea?
In Psalm 22:6, he says, "I am a worm—and no man." The word that is there rendered worm, is a word that signifies a very little worm—a worm that is so little that a man can hardly see or perceive it. A worm is the most despicable creature in the world, trampled under foot by everyone. Says David—I am a despicable worm in my own eyes. [A humble soul is a little, little nothing in his own eyes.]
And thus you see the point proved, that the most holy men have been always the most humble men.
II. The second thing that I am to do is, to show you the properties of humble souls. I confess, when I look abroad in the world, and observe the demeanor of all sorts of men, my heart is stirred to speak as fully and as home to this point, as Christ shall help me. It is very very sad to consider, how few humble souls there are in these days. Ah! the damnable pride which reigns and rules in the hearts and lives of most men! I think it is far greater than has been known in the generations before us. Ah, England! England! what folly, what damnable
wickedness is this, that you should be a-lifting yourself up in pride, when God is a-staining the pride of all glory, and bringing into contempt the honorable of the earth, and a-setting his feet upon the neck of pride. [God loves to hear this as a parcel of his praise—to spare the lowly and strike down the proud.]
[1.] Now the first property that I shall lay down of a humble soul is this: A humble soul under the highest spiritual discoveries, and under the greatest outward mercies, forgets not his former sinfulness and his former outward baseness.
PAUL had been taken up into the third heavens, and had glorious revelations and manifestations of God, 2 Cor. 12:1-4; he cries out, "I was a blasphemer, a persecutor, and injurious," 1 Tim. 1:13. Under the choicest discoveries, he remembers his former blasphemies. So Romans 7:23, "I see a law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members." He had been at this time about fourteen years converted, as some judge. He was a man who lived at as high a rate in God, as any we read of; a man who was filled with glorious spiritual discoveries and revelations, and yet under all discoveries and revelations, he remembers that body of sin and death that made him cry out, "O wretched man that I am, who shall deliver me?" Who shall ease me of my burden, who shall knock off these chains that make my life a hell? [Chrysostom observes it of Paul, as his greatest honor, that although he had obtained pardon of God for his sins —yet he is not ashamed to admit his personal wretchedness to the world. The spouse of Christ, under all the kisses and embraces of Christ, acknowledges herself to be black! Song. 1:2, 5, compared.]
I will by a few instances prove the other branch: Gen. 32:10, "I am not worthy of the least of all the mercies," says JACOB, "When I left home, I owned nothing except a walking stick, and now my household fills two camps!" I remember, says he, when I went over Jordan, I was as a footman that carried all his wealth with him. Under his outward greatness he forgets not his former baseness. A humble soul is good at looking back upon his former low estate, upon his threadbare coat, which was his best and only robe.
So DAVID, 1 Chron. 17:16-17, "Then King David went in and sat before the Lord and prayed—Who am I, O Lord God, and what is my family, that you have brought me this far? And now, O God, in addition to everything else, you speak of giving me a lasting dynasty! You speak as though I were someone very great, O Lord God!" David remembered the baseness of his birth; he remembered his shepherd's crook, as Jacob did his traveling staff. [Iphicrates, that noble captain, cried out, From how small to how great an estate am I raised! So does the humble soul, when God turns his brass into silver, his iron into gold, his pence into pounds. Agathocles, who, of a potter's son, was made king of Sicily, would always be served in earthen vessels.]
God's mercies make a humble soul glad—but not proud. A humble soul is lowest when his mercies are highest; he is least when he is greatest; he is lowest when he is highest; he is most poor when he is most rich. Nothing melts like mercy, nothing draws like mercy, nothing humbles like mercy. Mercy gives the humble soul such excellent counsel, as Plasilla the empress gave her husband Theodosius, "Remember, O husband," says she, "what lately you were—and what now you are; so shall you govern well the empire, and give God his due praise for so great an advancement." The voice of mercy is, "Remember what you once were, and what now you are—and be humble."
Now proud men who are lifted up from the ash-heap, who abound in worldly wealth, ah how does their blood rise with their outward good! The more mercies they have, the more proud they are; mercies do but puff and swell such souls. In a crowd of mercies, they cry out in the pride of their hearts: "Depart from us, O God, for we desire not the knowledge of your ways. What is the Almighty that we should serve him? and what profit shall we have, if we pray unto him?" Psalm 73:3-13; Job 21:7-16, 14:15.
[2.] A second property of a humble soul is this, He overlooks his own righteousness, and lives upon the righteousness of another, to wit, the Lord Jesus. So the apostle Paul, in Philippians 3:8-10, overlooks his own righteousness, and lives wholly upon the righteousness of Christ: "I desire to be found in him," says he, "not having my own righteousness." Away with it! It is dross, it is dung, it is dog's meat! It is a
rotten righteousness, an imperfect righteousness, a weak righteousness, which is of the law. But that which is through the faith of Christ, the righteousness which is from God by faith—that is a spotless righteousness, a pure righteousness, a complete righteousness, an incomparable righteousness! And, therefore, a humble soul overlooks his own righteousness, and lives upon Christ's righteousness.
Remember this—all the sighing, mourning, sobbing, and complaining in the world, does not so undeniably evidence a man to be humble, as his overlooking his own righteousness, and living really and purely upon the righteousness of Christ. Men may do much, hear much, pray much, fast much, and give much, etc., and yet be as proud as Lucifer, as you may see in the Scribes and Pharisees, Mat. 23, and those in Isaiah 58:3, who in the pride of their hearts made an idol of their own righteousness: "Why have we fasted," say they, "and you see it not? Why have we afflicted our souls, and you take no knowledge?" Oh! but for a man now to trample upon his own righteousness, and to live wholly upon the righteousness of another, this speaks out a man to be humble indeed. There is nothing that the heart of man stands more averse to than this—of discarding his own righteousness. Man is a creature apt to warm himself with the sparks of his own fire, though he does lie down for it in eternal sorrow, Isaiah 50:11. Man is naturally prone to go about to establish his own righteousness, that he might not subject to the righteousness of Christ; he will labor as for life, to lift up his own righteousness, and to make a Savior of it, Romans 10:4.
Ay—but a humble soul disclaims his own righteousness: "All our righteousness is as filthy rags." "Enter not into judgment with your servant, for in your sight shall no man living be justified," Psalm 143:2. So Job, "Though I were righteous—yet I would not answer—but I would make supplication to my judge," Job 9:15. Proud Pharisees bless themselves in their own righteousness: "I thank God I am not as this publican; I fast twice in the week," etc., Luke 18:11-12. Ay—but now a soul truly humbled blushes to see his own righteousness, and glories in this, that he has the righteousness of Christ to live upon. [A proud heart eyes more his seeming worth than his real needs.] Rev. 4:10-11, the twentyfour elders throw down their crowns at the feet of Christ. By their crowns
you may understand their gifts, their excellencies, their righteousness; they throw down these before Christ's throne, to note to us, that they did not put confidence in them, and that Christ was the crown of crowns and the top of all their royalty and glory. A humble soul looks upon Christ's righteousness as his only crown.
[3 ] Thirdly, The lowest and the most despicable good work, is not below a humble soul. A humble DAVID will dance before the ark: he enjoyed so much of God in it, that it caused him to leap and dance before it; but Michal his wife despised him for a fool, and counted him as a simple vain fellow, looking upon his behavior as vain and light, and not becoming the might, majesty, and glory of so glorious a prince. Well! says this humble soul, if this be to be vile, I will be more vile!
Great PAUL—yet being humble and low in his own eyes, he can stoop to do service to the least and lowest saint. 1 Cor. 9:19-22, "Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some." Ah, says Paul, it is my greatest joy, my greatest delight, to gain souls to Christ. The word win signifies craft, or guile Ah! humble Paul will use a holy craft, a holy guile, to win souls. Here you have a humble soul bowing and stooping to the lowest saint, and the lowest services—that he might win souls.
(To convert one soul is greater than to pour out ten thousand talents into the baskets of the poor. Chrysostom)
So the Lord JESUS himself was famous in this, John 13:4. Though he was the Lord of glory, and one who thought it no robbery to be equal with God, one who had all perfection and fullness in himself—yet the lowest work is not below this King of kings. Witness his washing his disciples' feet and wiping them with a towel, 1 Cor. 2:8; Philip. 2:6; Col. 1:19.
Bonaventure, though he was born of great parentage, and a great scholar —yet to keep his mind from swelling, he would often sweep rooms, wash dishes, and make beds.
So that famous Italian marquees, when God was pleased by the ministry of his word to convert him, the lowest work was not below him. Though he might have lived like a king in his own country—yet having tasted of that life and sweetness which are in Jesus, he was so humble that he would go to market, and carry home the cheapest and the poorest things the market yielded. There was nothing below him, when God had changed him, and humbled him. [Proud hearts cannot stoop to low services; they say this work and that is below their abilities, station, parentage, and employments.]
It was recorded to the glory of some ancient generals, that they were able to call every common soldier by his own name, and were careful to provide money, not only for their captains and soldiers—but litter also for the basest animal. [These heathens will rise in judgment against many proud professors in these days, who scorn to stoop to low services, etc. So it is with all that are high in worth and humble in heart. Lev. 10:23, God will be sanctified either actively or passively; either in us or upon us.] There is not the lowest good work, which is below the humble soul. If the work is good, though ever so low, humility will put a hand to it; but pride will not so much as touch it.
[4.] A fourth property of a humble heart is this, A humble heart will submit to every TRUTH of God which is made known to it; even to those divine truths which are most contrary to flesh and blood. 1 Sam. 3:17, Eli would sincerely know what God had revealed to Samuel concerning him; Samuel tells him that he must break his neck, that the priesthood must be taken away from him, and his sons must be slain in the war. "It is the Lord," says he, "let him do what seems him good."
So in Lev. 10:3, the Lord by fire from heaven destroys Aaron's two sons. "But Aaron remained silent." If God misses of his honor one way, he will rain hell out of heaven—but he will have it another way. This Aaron knew, and therefore he remained silent, when God showed himself to be "a
consuming fire." The Hebrew word that is here rendered silent, signifies the quietness and silence of his mind. [The word often signifies a modest quietness of mind, the troubled affections being allayed; so here. In Lam. 3:27-29 it signifies to submit unto God, and to be patient in affliction; and so it may be taken here.]
He did not hold his tongue only, for many a man may hold his tongue, and yet his mind and heart may kick and swell against God—but his very mind was quiet and still; there was a heavenly calm in his spirit; he was quiet and silent, because the Lord had done it. So in Acts 10:33, "We are all here present before God, to hear all things that are commanded you of God." We are not here to hear what may tickle our ears, or please our fancies, or satisfy our lusts. No; but we are here to hear what God will say. Our hearts stand ready pressed to subject themselves to whatever God shall declare to be his will. We are willing to hear what we may do, that we may obey sincerely and universally the good pleasure of our God, knowing that it is as well our dignity as our duty so to do.
There are three things in a humble soul, which do strongly incline it to duty.
The first is divine love.
The second is divine presence.
The third is divine glory.
The dove made use of her wings to fly to the ark; so does a humble soul of his duties to fly to Christ. Though the dove did use her wings—yet she did not trust in her wings—but in the ark. So though a humble soul does use duties—yet he does not trust in his duties—but in his Jesus. But now proud hearts they hate the truth, they cry out, "Who is the Lord, that we should obey him?" And what are his commandments, that we should submit to them? Ay—but a humble soul falls under the power of truth, and counts it his greatest glory to be obedient to all truth.
[5.] A fifth property of a humble soul is this: A humble soul lives not upon himself, nor upon his own doings—but upon the Lord
Jesus, and his doings. Poor men, you know, they do not live upon themselves, they live upon others; they live upon the care of others, the love of others, the provision of others. Why thus a humble soul lives upon the care of Christ, the love of Christ, the promise of Christ, the faithfulness of Christ, the discoveries of Christ. He lives upon Christ for his justification, Philip. 3:7-10; he lives upon Christ for his sanctification. Cant. 4:16, "Awake, O north wind, and come O south wind—blow upon my garden, that the spices thereof may flow out." And he also lives upon Christ for his consolation: Cant. 2:3, "Like an apple tree among the trees of the forest is my lover among the young men. I delight to sit in his shade, and his fruit is sweet to my taste." And he lives upon Christ for the performance of all holy actions: Philip. 4:13, "I can do all things through Christ who strengthens me;" Gal. 2:20, "I live—yet not I—but Christ lives in me; and the life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself for me." A humble soul sees in Christ a fullness of abundance, and a fullness of redundancy, and here his soul lives and feeds. A humble soul sees that all his stock of blessings are in the hands of Christ. His stock of graces, his stock of comforts, his stock of experiences are in the hands of Jesus Christ, who is the great Lord and keeper of all a believer's graces, and of all his comforts. And therefore, as children live upon the hand of their parents; so a humble soul sees its stock of blessings are in the hand of the Lord Jesus, and therefore he lives upon Christ—upon his love, and his provision, and his undertakings, etc.
But now proud hearts live not upon the Lord Jesus Christ; they live upon themselves, and upon their own duties, their own righteousness, their own actings, as the Scripture evidences. Christ dwells in that heart most eminently, that has emptied itself of itself. Christ is the humble man's manna, upon which he lives, and by which he thrives, Isaiah 58:2, 7; Luke 7:47.
[6.] A sixth property of a humble soul is this, He judges himself to be deserving of the judgments of God.[A proud heart resists, and is resisted: flint to flint, fire to fire. A humble soul blesses God as well for crosses as mercies, as well for adversity as for prosperity, as well for frowns as for smiles, etc., because he judges himself unworthy of the least rebukes from God.] A humble soul looks upon himself as one not worthy
that God should spend a rod upon him, in order to his reformation, edification, or salvation. As I am unworthy, says a humble soul, that God should smile upon me, so I am unworthy that he should spend a frown upon me. Job 13:25, "Will you break a leaf driven to and fro? And will you pursue the dry stubble?" Why, I am but a leaf, I am but a little dry stubble, I am below your wrath; I am so very, very bad, that I wonder that you should so much as spend a rod upon me. What more weak, worthless, slight, and contemptible than a leaf, than dry stubble? Why, Lord, says Job, I am a poor, weak, and worthless creature, I wonder that you should take any pains to do me good, I can't but count and call everything a mercy—which is less than I deserve—which is less than hell.
So David, in 1 Sam. 24:14, "After whom has the King of Israel come out? After whom do you pursue? After a dead dog, after a flea." The language of a humble soul, when God begins to be a angry, is this: Lord, I can bless you who you will take any pains with me; but I humbly acknowledge that I am below the least rod, I am not worthy that you should frown upon me, threaten me, strike me, or whip me, for my internal and eternal good. But proud hearts think themselves wronged when they are afflicted, they cry out with Cain, "Our punishment is greater than we can bear," Gen. 4:13.
[7.] A seventh property of a humble soul is this, A humble soul does highly prize the least of Christ. The least smile, the least good word, the least good look, the least truth, the least mercy—is highly valued by a humble soul.
The Canaanite woman in the fifteenth chapter of Matthew sets a high price upon a crumb of mercy. [Faith will pick an argument out of a repulse, and turn discouragements into encouragements. Luther would not take all the world for one leaf of the Bible; such a price he set upon it, from the sweet that he found in it.] Ah, Lord, says the humble soul, if I may not have a loaf of mercy, give me a piece of mercy; if not a piece of mercy, give me a crumb of mercy. If I may not have sun-light, let me have moon-light; if not moon-light, let me have star-light; if not star-light, let me have candle-light; and for that I will bless you.
In the time of the law, the lowest things that were consecrated for use in the tabernacle were very highly prized—such as leather or wood. A humble soul looks upon all the things of God as consecrated things. Every truth of God is a consecrated truth; it is consecrated to holy use, and this causes the soul highly to prize it; and so every smile of God, and every discovery of God, and every drop of mercy from God—is very highly prized by a soul that walks humbly with God. The name of Christ, the voice of Christ, the footsteps of Christ, the least touch of the garment of Christ, the least-regarded truth of Christ, the lowest and least-regarded among the flock of Christ, is highly prized by humble souls that are savingly interested in Christ, Song 1:3; John 10:4-5; Psalm 27:4; Mat. 9:20-21; Acts 24:14; 1 Cor. 9:22. A humble soul cannot, a humble soul dares not, call anything little—which has Christ in it; neither can a humble soul call or count anything great wherein he sees not Christ, wherein he enjoys not Christ. A humble soul highly prizes the least nod, the least love-token, the least courtesy from Christ; but proud hearts count great mercies small mercies, and small mercies no mercies; yes, pride does so unman them, that they often call mercy misery, etc.
[8.] The eighth property of a humble soul is this, It can never be good enough, it can never pray enough, nor hear enough, nor mourn enough, nor believe enough, nor love enough, nor fear enough, nor joy enough, nor repent enough, nor loathe sin enough, nor be humble enough, etc.
Humble Paul looks upon his greatness—all as nothing at all; he forgets those things which are behind, and reaches forth to those things which are before, "that if by any means he might attain unto the resurrection of the dead," Philip. 3:11-14; that is, that perfection of holiness which the dead shall attain unto in the morning of the resurrection. [It signifies the straining of the whole body, a stretching out head and hands, as runners in a race do to lay hold on the prize, Psalm 10:17. It signifies so to desire and long after a thing as to have one's teeth water at it; so in Micah 7:1. But proud hearts sit down and pride themselves, and bless themselves, as if they had attained to much, when they have attained to nothing which can raise them above the lowest step of misery.]
No holiness below that matchless, peerless, spotless, perfect holiness that
saints shall have in the glorious day of Christ's appearing, will satisfy the humble soul. A humble heart is an aspiring heart; he cannot be contented to get up some rounds in Jacob's ladder—but he must get to the very top of the ladder, to the very top of holiness. A humble heart cannot be satisfied with so much grace as will bring him to glory, with so much of heaven as will keep him from dropping into hell; he is still crying out, Give, Lord, give; give me more of yourself, more of your Son, more of your Spirit; give me more light, more life, more love, etc. Caesar in warlike matters minded more what was to conquer than what was already conquered; what was to gain than what was already gained. So does a humble soul mind more what he should be—than what he is; what is to be done—than what has been done. Truly heaven is for that man, and that man is for heaven, that sets up for his mark the perfection of holiness.
Poor men are full of desires; they are often a-sighing it out, Oh that we had bread to strengthen us, drink to refresh us, clothes to cover us, friends to visit us, and houses to shelter us, etc. So souls that are spiritually poor they are often a-sighing it out, Oh that we had more of Christ to strengthen us, more of Christ to refresh us, more of Christ to be a covering and shelter to us, etc.
I had rather, says the humble soul, be a poor man and a rich Christian, than a rich man and a poor Christian. Lord, says the humble soul, I had rather do anything, I had rather bear anything, I had rather be anything, than to be a dwarf in grace, Rev. 3:17, Isaiah 65:5, Luke 18:1112.
The light and glory of humble Christians rises by degrees: Cant. 6:1, (1.) Looking forth as the morning, with a little light; (2.) Fair as the moon, more light; (3.) Clear as the sun—that is come up to a higher degree of spiritual light, life, and glory. Lord, says the humble soul, give me much grace, and then a little gold will serve my turn; give me much of heaven, and little of earth will content me; give me much of the springs above, and a little of the springs below will satisfy me, etc.
[9.] The ninth property of a humble soul is this, It will smite and strike at small sins as well as for great; for those things which the world counts no sin, as well as for those who they count
gross sins.
When David had but cut off the hem of Saul's garment, his heart smote him as if he had cut off his head. The Hebrew word signifies to smite, wound, or chastise. [1 Sam. 24:5, A good man's heart, when kindly awakened, may smite him for those actions which at first he judged very prudent and correct. How great a pain, not to be borne, comes from the prick of this small thorn! Little sins have put several to their wits' ends, when they have been set home upon their consciences.] Ah! his heart struck him, his heart chastised him, his heart wounded him for cutting off Saul's skirt, though he did it upon noble grounds, namely, to convince Saul of his false jealousies, and to evidence his own innocency and integrity. And so, at another time, his heart smote him for numbering the people—as if he had murdered the people: 2 Sam. 24:10, "And David's heart smote him, after that he had numbered the people; and David said unto the Lord, I have sinned greatly in what I have done: and now I beseech you, O Lord, take away the iniquity of your servant, for I have done very foolishly."
A humble soul knows that little sins, if I may so call any, cost Christ his blood; and that they make way for greater sins; and that little sins multiplied become great, as a little sum multiplied is great. He knows that little sins—cloud the face of God, wound conscience, grieve the Spirit, rejoice Satan, and make work for repentance, etc. A humble soul knows that little sins are very dangerous. A little leaven leavens the whole lump; a little blow may kill one; a little poison may poison another; a little leak in a ship sinks it; a little fly in the box of ointment spoils it; a little flaw in a good project mars it—so a little sin may at once bar the door of heaven and open the gates of hell; and therefore a humble soul smites and upbraids itself for the least as well as the greatest sins. Though a head of garlic be little—yet it will poison the leopard, though he be great. Though a mouse is but little—yet it will kill an elephant, if he gets up into his trunk. Though the scorpion be little—yet it will sting a lion to death; and so will the least sin, if not pardoned by the death of Christ.
A proud heart counts great sins small, and small sins no sins—and so disarms conscience for a time of its whipping and wounding power; but at death, or in hell, conscience will take up an iron rod, with which it will
lash the sinner forever; and then, though too late, the sinner shall acknowledge his little sins to be very great, and his great sins to be exceeding grievous and odious, etc.
[10.] The tenth property of a humble soul is this, It will quietly bear burdens, and patiently take blows and knocks, and make no noise. A humble soul sees God through man; he sees God through all the actions and behaviors of men: "I was silent," says the prophet, I opened not my mouth, because You are the one who has done this." A humble soul looks through secondary causes, and sees the hand of God—and then lays his own hand upon his mouth. A humble soul is a mute soul, a tongue-tied soul—when he looks through secondary causes to the supreme cause. So Aaron, when he saw his sons suddenly surprised by a dreadful and doleful death, he remained silent, he bridled his passions; he sits silent under a terrible stroke of divine justice, because the fire that devoured them went out from the Lord. So when Samuel had told Eli that God would judge his house forever, and that he had sworn that the iniquity of his house should not be purged with sacrifice nor offering forever, "It is the Lord," says Eli, "let him do what seems good unto him." Eli humbly and patiently lays his neck upon the block—it is the Lord; let him strike, let him kill, etc., says Eli, l Sam. 3:11, 13.
So David, when Shimei manifested his desperate fury and folly, malice and madness, in raving and raging at him, in cursing and reproaching of him, says he, "Let him alone, and let him curse, for the Lord has bidden him," 2 Sam. 16:5, 10. God, says he, will, by his wise providence, turn his cursing into blessing. I see the justice of God in his cursing, therefore let him alone, let him curse, says David.
Cassianus reports, that when a certain Christian was held captive by the infidels, and tormented by many pains and ignominious taunts, being demanded, by way of scorn and reproach, Tell us what Christ has done for you, answered—He has done what you see, that I am not moved at all the cruelties and contumelies you cast upon me.
So that blessed martyr, Gyles of Brussels, whenever the friars abused him —he ever remained silent, insomuch that those wretches would say abroad that he had a dumb devil in him. Full vessels will bear many a
knock, many a stroke, and yet make no noise. So Christians who are full of Christ, who are full of the Spirit—will bear many a knock, many a stroke—and yet make no noise.
A humble soul may groan under afflictions—but he will not grumble in calms. Proud hearts discourse about patience—but in storms humble hearts exercise patience. Philosophers have much commended patience— but in the hour of darkness it is the humble soul who acts patient. I am afflicted, says the humble soul—but it is mercy I am not destroyed. I am fallen into the pit—but it is free grace that I have not fallen into hell. God is too just to wrong me, and too gracious to harm me; and therefore I will be still and quiet, let him do what he will with me, says the humble soul.
But proud souls resist when they are resisted, they strike when they are stricken, Isaiah 58:1-3: "Who is the Lord," says lofty Pharaoh, "that I should obey him?" and Cain cries out, "My punishment is greater than I am able to bear." Well! remember this: though it be not easy in afflictions and tribulations to remain quiet and silent—yet it is very advantageous; which the heathens seemed to imitate in placing the image of Angerona [goddess of silence], with the mouth bound upon the altar of Volupia [goddess of pleasure], to show that those who do prudently and humbly conceal their sorrows and anxieties by patience, shall attain comfort and refreshment.
[11.] The eleventh property of a humble soul is this: in all religious duties and services, he trades with God upon the credit of Christ. [John 14:13, and 15:16, and 16:23, 26. The name of Jesus has a thousand treasures of joy and comfort in it, says Chrysostom; and is therefore used by Paul five hundred times, as some have reckoned.] Lord, says the humble soul, I need power against such and such sins: give it to me upon the credit of Christ's blood. I need strength to such and such services: give it to me upon the credit of Christ's word. I need such and such mercies for my cheering, refreshing, quickening, and strengthening: give them into my bosom upon the credit of Christ's intercession. As a poor man lives and deals upon the credits of others, so does a humble soul live and deal with God for the strengthening of every grace, and for the supply of every mercy—upon the credit of the Lord Jesus. A humble soul knows that since he broke with God in innocency, God will trust him
no more, he will take his word no more; and therefore when he goes to God for mercy, he brings his Benjamin, his Jesus, in his arms, and pleads for mercy upon the account of Jesus.
Plutarch reports that it was accustomed to be the way of the Molossians, when they would seek the favor of their prince, they took up the king's son in their arms, and so went and kneeled before the king, and by this means overcame him. So do humble souls make a conquest upon God with Christ in their arms. The Father will not give that soul the repulse, who brings Christ in his arms. The humble soul knows that outside of Christ—God is incommunicable; that outside of Christ—God is incomprehensible; that outside of Christ—God is very dreadful; and that outside of Christ—God is inaccessible; and therefore he still brings Christ with him, and presents all his requests in his name, and so prevails, etc. Oh! but proud souls deal with God upon the credit of their own worthiness, righteousness, services, prayers, tears, fastings, etc., as the proud Pharisees and those wrangling hypocrites in Isaiah 58:1-3.
It was a very proud saying of one, I will not have heaven but at a price; and therefore vain-glory is well called a pleasant thief, and the sweet spoiler of spiritual excellencies.
[12.] The twelfth property of a humble soul is this: it endeavors more how to honor and glorify God in afflictions—than how to get out of afflictions. So Daniel, the three children, the apostles, and those worthies of whom this world was not worthy. They were not anxious about getting out of affliction—but studious how to glorify God in their afflictions. They were willing to be anything, and to bear anything—so that in everything God might be glorified. They made it their business to glorify God in the fire, in the prison, in the den, on the rack, and under the sword, etc. Lord, says the humble soul, do but keep down my sins, and keep up my heart in a way of honoring of you under all my troubles —and then my troubles will be no troubles, my afflictions will be no afflictions. Though my burdens be doubled, and my troubles be multiplied—yet do but help me to honor you by believing in you, by waiting on you, and by submitting to you—and I shall sing care away, and shall say—It is enough.
When Valens the emperor sent messengers to win Eusebius to heresy by fair words and large promises, he answered, Alas, sir! these speeches are fit to catch little children who are concerned about such things—but we who are taught and nourished by the holy Scriptures are readier to suffer a thousand deaths than to allow one syllable or tittle of the Scripture to be altered. And when the emperor threatened to confiscate his goods, to torment him, to banish him, or to kill him, he answered, He need not fear confiscation—who has nothing to lose; nor banishment, to whom heaven is his only country; nor torments, when his body will be dashed with one blow; nor death, which is the only way to set him at liberty from sin and sorrow. [Happy is that soul, and to be equaled with angels, who is willing to suffer, if it were possible, as great things for Christ—as Christ has suffered for it, said Jerome.]
Oh! but when a proud man is under troubles and afflictions, his head and heart are full of plots and projects how to get off his chains, and to get out of the furnace, etc. A proud heart will say anything, and do anything, and be anything—to free himself from the burdens which press him, as you see in Pharaoh, etc.; but a humble soul is willing to bear the cross as long as he can get strength from heaven to kiss the cross, to bless God for the cross, and to glorify God under the cross, etc., John 1:20-21.
[13.] The thirteenth property of a humble soul is this: it seeks not, it looks not, after great things. A little will satisfy nature, less will satisfy grace; but nothing will satisfy a proud man's lusts. Lord, says the humble soul, if you will but give me bread to eat and clothing to put on, you shall be my God, Gen. 28:20-22. Let the men of the world, says the humble soul, take the world in all its greatness and glory, and divide it among themselves. Let me have much of Christ and heaven in my heart, and food convenient to support my life—and it shall be enough. Job 22:29, "When men are cast down, then you shall say, There is lifting up; and he shall save the humble person;" or as the Hebrew has it, him who has low eyes, noting to us that a humble soul looks not after high things. So in Psalm 131:1-2, "Lord, my heart is not haughty nor my eyes lofty." But how do you know that, David? Why, says he, "I do not exercise myself in great matters, or in things too high, or too wonderful for me. Surely I behaved and quieted myself." "My soul is as a child that is
weaned of his mother. My soul is even as a weaned child." As a great shoe fits not a little foot, nor a great sail a little ship, nor a great ring a little finger—so a great estate fits not a humble soul.
It was a prudent speech of that Indian king Taxiles to the invading Alexander: What should we need, said he, to fight and make war one with another, if you come not to take away our water and our necessities by which we must live? As for other goods, if I am richer than you, I am ready to give you what is mine; and if I have less, I will thank you if you will give me some of yours. Oh! but proud Absalom can't be content to be the king's son, unless he may have the crown presently from his father's head. Caesar can abide no superior, nor Pompey an equal. A proud soul is content with nothing.