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voice, countenance or behaviour. But he that is an eminently humble Christian, though he will be firm to his duty, however singular-going in the way that leads to heaven alone, though all the world forsake him-yet he delights not in singularity for singularity's sake. He does not affect to set up himself to be viewed and observed as one distinguished, as desiring to be accounted better than others-despising their company, or conformity to them—but on the contrary is disposed to become all things to all men, to yield to others, and conform to them and please them in every thing but sin. Spiritual pride commonly occasions a certain stiffness and inflexibility in persons, in their own judgment and their own ways; whereas the eminently humble person, though he be inflexible in his duty, and in those things wherein God's honour is concerned ; and with regard to temptation to those things he apprehends to be sinful, though in never so small a degree, he is not at all of a yielding spirit, but is like a brazen wall; yet in other things he is of a pliable disposition, not disposed to set up his own opinion, or his own will; he is ready to pay deference to others' opinions, loves to comply with their inclinations, and has a heart that is tender and flexible like a little child. Spiritual pride disposes persons to affect separation, to stand at a distance from others, as being better than they ; and loves the shew and appearance of the distinction. But, on the contrary, the eminently humble Christian is ready to look upon himself as not worthy that others should be united to him—to think himself more brutish than any man, and worthy to be cast out of human society and especially unworthy of the society of God's children. And though he will not be a companion with one that is visibly Christ's enemy-but delights most in the company of lively Christians, choosing such for his companions, and will be most intimate with them, not delighting to spend much time in the company of those who seem to relish no conversation but about worldly things-yet he does not love the appearance of an open separation from visible Christians, as being a kind of distinct company from them who are one visible company with him by Christ's appointment; and will as much as possible shun all appearances of a superiority, or distinguishing himself as better than others. His universal benevolence delights in the appearance of union with his fellow-creatures, and will maintain it as much as he possibly can without giving open countenance to iniquity, or wounding his own soul. And berein he follows the example of his meek and lowly Redeemer, who did not keep up such a separation and distance as the Pharisees, but freely ate with publicans and sinners, that he might win them.
The eminently humble Christian is as it were clothed with lowliness, mildness, meekness, gentleness of spirit and
behaviour, and with a soft, sweet, condescending, winning air and deportment; these things are just like garments to him, he is clothed all over with them. I Pet. v. 5. " And be clothed with humility. " Col. iii. 12. “ Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering." Pure Christian humility has no such thing as roughness, or contempt, or fierceness, or bitterness in its nature; it makes a person like a little child, harmless and innocent, that none need to be afraid of; or like a lamb, destitute of all bitterness, wrath, anger and clamour; agreeable to Eph. iv, 31. With such a spirit as this ought especially zealous ministers of the gospel to be clothed, and those that God is pleased to employ as instruments in his hands of promoting his work. They ought indeed to be thorough in preaching the word of God, without mincing the matter at all; in handling the sword of the Spirit, as the ministers of the Lord of hosts, they ought not to be mild and gentle; they are not to be gentle and moderate in searching and awaking the conscience, but should be sons of thunder. The word of God, which is in itself sharper than any two-edged sword, ought not to be sheathed by its ministers, but so used that its sharp edges may have their full effect, even to the dividing asunder soul and spirit, joints and marrow. Yet they should do it without judging particular persons, leaving it to conscience and the Spirit of God to make the particular application. But all their conversation should savour of nothing but lowliness and good-will, love and pity to all mankind; so that such a spirit should be like a sweet odour diffused around them wherever they go. They should be like lions to guilty consciences, but like lambs to men's persons. This would have no tendency to prevent the awakening of men's consciences, but on the contrary, would have a very great tendency to awaken them. It would make way for the sharp sword to enter; it would remove the obstacles, and make a naked breast for the arrow. Yea, the amiable Christ-like conversation of such ministers in itself, would terrify the consciences of men, as well as their terrible preaching; both would co-operate, to subdue the hard, and bring down the proud heart. If there had been constantly and universally observable such a behaviour as this in itinerant preachers, it would have terrified the consciences of sinners ten times as much as all the invectives and the censorious talk there has been concerning particular persons, for their opposition, hypocrisy, delusion, pharisaism, &c. These things in general have rather stupified sinners' consciences; they take them up, and make use of them as a shield, wherewith to defend themselves from the sharp arrows of the word that are shot by these preachers. The enemies of the present work have been glad of these things with all their hearts.
Many of the most bitter of them are probably such as in the beginning of this work had their consciences something galled and terrified with it; but these errors of awakening preachers are the things they chiefly made use of as plaisters to heal the sore that was made in their consciences.
Spiritual pride takes great notice of opposition and injuries that are received, and is apt to be often speaking of them, and to be much in taking notice of their aggravations, either with an air of bitterness or contempt. Whereas pure, unmixed Christian humility, disposes a person rather to be like his blessed Lord, when reviled, dumb, not opening his mouth, but committing himself in silence to him that judgeth righteously. The eminently humble Christian, the more clamorous and furious the world is against him, the more silent and still will he be ; unless it be in his closet, and there he will not be still.–Our blessed Lord Jesus seems never to have been so silent as when the world compassed him round, reproaching, buffeting, and spitting on him, with loud and virulent outcries, and horrid cruelties. There has been a great deal too much talk of late, among many of the true and zealous friends of religion, about opposition and persecution. It becomes the followers of the Lamb of God, when the world is in an uproar about them, and full of clamour against them, not to raise another noise to answer it, but to be still and quiet. It is not beautiful, at such time, to have pulpits and conversation ring with the sound of persecution, persecution, or with abundant talk about Pharisees, carnal persecutors, and the seed of the serpent.-Meekness and quietness among God's people, when opposed and reviled, would be the surest way to have God remarkably to appear for their defence. It is particularly observed of Moses, on occasion of Aaron and Miriam envying him, and rising up in opposition against him, that he “ was very meek, above all men upon the face of the earth,” Numb. xii. 3. Doubtless because he remarkably shewed his meekness on that occasion, being wholly silent under the abuse. And how remarkable is the account that follows of God's being as it were suddenly roused to appear for his vindication? What high honour did he put upon Moses ? and how severe were his rebukes of his opposers? The story is very remarkable, and worthy every one's observation. Nothing is so effectual to bring God down from heaven in the defence of his people, as their patience and meekness under sufferings. When Christ“ girds his sword upon his thigh, with his glory and majesty, and in his majesty rides prosperously, his right hand teaching him terrible things, it is because of truth, and MEEKNESS, and Righteousness," Psal. xlv. 3, 4. “God will cause judgment to be heard from heaven; the earth shall fear and be still, and God will arise to judgment, to save all the meek of the earth, Psal. lxxvi. 8, 9,
“ He will lift up the meek, and cast the wicked down to the ground," Psal. cxlvii. 6. “He will reprove with equity for the mcek of the earth, and will smite the earth with the rod of his mouth, and with the breath of his lips will he slay the wicked,” lsa, xi. 4. The great commendation that Christ gives the church of Philadelphia is, “ Thou hast kept the word of my patience," Rev. iii. 10. And we may see what reward he promises her, in the preceding verse; “Behold, I will make them of the synagogue of Satan, which say they are Jews and are not, but do lie ; behold, I will make them to come and worship at thy feet, and to know that I have loved thee.” And thus it is that we might expect to have Christ appear for us, if under all the reproaches we are loaded with, we behaved ourselves with a lamb-like meekness and gentleness. But if our spirits are raised, and we are vehement and noisy with our complaints under colour of Christian zeal, this will be to take upon us our own defence, and God will leave it with us, to vindicate our cause as well as we can ; yea, if we go on in a way of bitterness, and high censuring, it will be the way to have him rebuke us, and put us to shame before our enemies.
Here some may be ready to say, “ It is not in our own cause that we are thus vehement, but it is in the cause of God, and the apostle directed the primitive Christians to
contend earnestly for the faith once delivered to the saints." But how was it that the primitive Christians contended earnestly for the faith? They defended the truth with arguments and a holy conversation, but yet gave their reasons with meekness and fear. They contended earnestly for the faith, by fighting violently against their own belief, and the corruptions of their hearts: yea, they resisted unto blood, striving against sin; but the blood that was shed in this earnest strife, was their own blood, and not the blood of their enemies. It was in the cause of God that Peter was so fierce, and drew his sword, and began to smite with it; but Christ bids him put up his sword again, telling him that they that take the sword shall perish by the sword; and while Peter wounds, Christ heals. They contend the most violently, and are the greatest conquerors in a time of persecution, who bear it with the greatest meekness and patience. Great humility improves even the reflections and reproaches of enemies, to put upor serious self-examination, whether or no there be not some just cause ; whether they have not in some respect given occasion to the enemy to speak reproachfully. Whereas spiritual pride improves such reflections to make them the more bold and confident, and to go the greater lengths in that for which they are found fault with. I desire it may be considered, whether there has been nothing amiss of late among the true friends of vital piety in this respect; and whether the words of David, when reviled by Michal, have not been misinterpreted and misapplied to justify them in it, when he said, “I will be yet more vile, and will be base in mine own sight.” The import of his words is, that he would humble himself yet more before God, being sensible that he was far from being sufficiently abased; and he signifies this to Michal, that he longed to be yet lower, and had designed already to abase him. self more in his behaviour.-Not that he would go the greater length, to shew his regardlessness of her revilings: that would be to exalt himself, and not to abase himself as more vile in his own sight.
Another effect of spiritual pride is a certain unsuitable, and self-confident boldness before God and men. Thus some, in their great rejoicings before God, have not paid a sufficient regard to that rule in Psal. ii. 11. They have not rejoiced with a reverential trembling, in a proper sense of the awful majesty of God, and the awful distance between him and them. And there has also been an improper boldness before men, that has been encouraged and defended, by a misapplication of that scripture, Prov. xxix. 25. "The fear of man bringeth a snare." As though it became all persons, bigla and low, men, women, and children, in all religious conversation, wholly to divest themselves of all manner of shamefacedness, modesty, or reverence towards man ; which is a great error, and quite contrary to scripture. There is a fear of reverence that is due to some men, Rom. xiii. 7. “ Fear to whom fear, honour to whom honour.” And there is a fear of modesty, and shamefacedness in inferiors towards superiors, which is amiable, and required by Christian rules, 1 Pet. iii. 2. * While they behold your chasteconversation, coupled with fear;": and I Tim. ii. 9, “In like manner also, that women adorn them. selves in modest apparel, with shamefacedness and sobriety." The apostle means that this virtue shall have place, not only in civil communication, but also in spiritual communication, and in our religious concerns and behaviour, as is evident by what follows, ver. 11, 12. “Let the women learn in silence, with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." Not that I would hence infer that women's mouths should be shut up from Christian conversation ; but all that I mean from it at this time is, that modesty, or shamefacedness, and reverence towards men, ought to have some place, even in our religious communication one with another. The same is also evident by 1 Pet. ii. 15. “Be ready always to give an answer 10 every man that asketh you a reason of the hope that is in you,