Practical Commentary of 1 Peter Volume 2, Commentary · Chapter 3 · Verse 4
Verse 5.
5. Likewise ye younger, submit your selves unto the elder: yea, all of you be subject one to another, and be clothed with humility; for God resisteth the proud, and giveth grace to the humble:
SIN hath disordered all, nothing to be found but distemper and crookedness in the condition and ways of Men towards God, and one towards another, till a new Spirit come in and rectifie all: and very much of that redress lies in this particular grace of humility, here recommended by the Apostle.
That regulates the carriage of the younger towards the elder. (1.) Of all Men, one to another. (2.) Towards God.
1. The younger to be subject to the elder. Which I take so of difference of years, that it hath some aspect to the relation of those that are under the discipline and government of the Elders, foreign.who though not always so in years, however ought to suit that name in exemplary gravity and wisdom. It is no Seignory but a Ministry; yet there is a sacred authority in it rightly carried, that both duely challenges and effectually commands that respect and obedience which is fit for the right order and government of the House of God.
The Spirit of Christ in his Ministers is the thing that makes them truly Elders, and truly worthy of double honour, and without that, Men may hunt respect and credit by other parts, and the more they follow it, the faster it flies from them; or if they catch any thing of it they only grip but a shadow.
Inf. Learn, you my Brethren, that obedience due to the discipline of Gods House. This is all we plead for in this point. And know, if you refuse it, and despise the Ordinance of God, he will resent the indignity as done to him. And Oh! that all, that have that charge of his House upon them, would mind his interest wholly, and not rise in conceit of their power, but wholly imploy and improve it for their Lord and Master, and look on no respect to themselves, as for themselves desirable, but only so far as is needful for the profitable discharge and advance of his work in their hands. What are differences and regards of Men, how empty a vapour? and whatsoever it is, nothing lost by single and entire love of our Lord's glory, and total aiming at that. Them that honour him, he will honour, and those that despise him shall be despised.
But though this (likewise) implies, I conceive, somewhat in it relative to the former subject, yet certainly 'tis more extended in its full intendment, and directs, touching the difference of years, the Su…jection that is, respect and reverence, due from younger to elder persons.
The presumption and unbridledness of youth requires thepressing and binding on of this rule. And it is of undeniable equity, even written in nature, due to Aged persons, but doubtless those reap this due fruit in that season the most, that have ripened it most by the influence of their grave and holy carriage: 'tis indeed a Crown, but when? when found in the way of righteousness; there it shines, and hath a kind of royalty over youth; otherwise a graceless old age is a most despicable and lamentable …ight. What gains an unholy old Man or Woman, by their scores of years, but the more scores of guiltiness and misery? and their white hairs speak nothing but ripeness for wrath.Ps. 92. 12, 13. Oh! to be as a tree pla…ted in the House of the Lord bringing forth fruit in old age; much experience in the ways of God, and much disdain of the World, and much desire of the love of God, heavenly temper of mind, and frame of life; this is the advantage of many years; but to have seen and felt the more misery, and heapt up the more sin, the greatest boundle of it against the day of wrath, a woful treasure of it, threescore or threescore and ten years a gathering, and with so much increase every Day, no vacancy, no dead years, no, not a Day wherein it was not growing.
A sad reflection to look back, what have I done for God? and find nothing, but such a world of sin committed against him, how much better he that gets home betimes in his youth, if once delivered from sin and death, at one with God, and some way serviceable to him, or desiring to be, and hath a quick voyage, having lived much in a little time.
All of you be subject one to another.] This yet further dilates the duty, makes it universally mutual, one subject to another. This turns just about the vain contest of Men, that arises from the natural mischief of of self-love, every one would carry it and be best, and highest. The very Company of Christ, and his exemplary lowliness, and the meanness of himself, and those his followers; all these did not bar out this frothy foolish question, who should be greatest, and so far disputed as into a heat about it, a strife amongst them. Now this rule is just opposite, each strive to be lowest, subject one to another.
This doth not annul either Civil or Church Government, nor those differences that are grounded upon the Law of Nature, or of Civil Society; for we see immediately before such differences allowed, and the particular duties of them recommnended, but those only, that all due respect, according to their Station, be given by each Christian to another, and though there cannot be such a subjection of Masters or Parents to their Servants and Children, as is due to them from these, yet a lowly meek carrying of of their authority, a tender respect of their youth, receiving of an admonition from them duly qualify'd, is that which suits with the rule. And generally not delighting in the trampling on, or abusing of any, but rather seeking the credit and good esteem of all as our own. Taking notice of that good in them, wherein they are beyond us:Rom. 12. for all hath some advantage and none hath all. And in a word, and 'tis that of St. Paul, like this of our Apostle here, let this be all the strife, who shall put most respect each on another, according to the capacity, and station of each one, in giving honour, go each one before another.
Now that such carriage may be sincere, no empty compliment or court holy water (as they speak) but a part of the solid holiness of a Christian; the Apostle requires the true principle of such deportment, the grace of humility: That a Christian put on that, not as the appearance of it, to act in as a stage garment, but the truth of it, as their constant habit, be ye clothed with humility. It must appear in your outward carriage; so the resemblance of clothing imports; but let it appear, as really it is, so the very name of it appears, 'tis not foreign but foreign. Not a shew of humility, but heart lowness, humility of mind.
As it is the bent of humility, to hide other graces, so far as piety to God, and our Brethren will permit, so it would willingly hide it self, loves not to appear, but as necessity urges: appear it must, and doth somewhat more appear than many other graces do, though it seeks not to appear: it is seen as a modest Man or Womans Apparrel, which they wear not for that end, that it may be seen, and do not gaudily flaunt and delight in dressing; though there is a decency as well as necessity, which they do, and may have respect to; yet that in so neat and unaffected way, that they are a good example even in that point. Thus humility in carriage and words is as the decorum of this clothing, but the main is the real usefulness o… it.
And therefore a truly humble Man desires not much to appear humble, yea were it not for disedifying his Brethren, he would rather disguise and hide, not only other… things by humility, but even humility it self, … would be content upon mistake of some words or …stures to pass for proud and vain, being humble within rather than to be big in his own eyes, under a semblance of outward lowliness. Yea were it not that Charity and Piety do both forbid it, would not care to do some things on purpose that might seem arrogant, to carry humility unseen that doth so naturally delight in covering of all graces, and is sorry that it cannot do so without being seen it self▪ as that garment that covers the rest must of necessity be seen it self. But seeing it must be so, 'tis with the least shew that may be, as a dark veil cast about rich attire hides their shew, and makes very little it self.
This therefore is the main, that the s…at of humility be the …ear…, although it will be seen in the carriage, yet as little as it can, as few words as may be concerning it self; and these it doth speak, that they be the rea… thoughts of the mind, and be not an affected voice of it differing from the inward sense, otherwise humble speech and carriage only put on without, and not fastened in the inside, is the most refined, and subtle, and indeed the most dangerous kind of pride. And this I would recommend as a safe way, ever let thy thoughts concerning thy self be below what thou utterest; and what thou seest needful or fitting to say to thy own abasement, …e not only content (which most are not) to be taken a… thy word, and believed to be such by them that … thee▪ but …e desirous of i…, and let that …e the end of thy speech, to perswade them and gain it of them, that they really take thee for as worthless and me…n as thou dost express thy self.
Inf. But how little are we acquainted with the real frame of Christianity; the most living without a rule, not laying it to their words and ways at all, nor yeilding a seeming obedience to the Gospel; others take up a kind of Profession, and think all consists in some religious performances, and do not study the inward reserve of their heart-evils, to have that Temple purged; for so it should be, and stand in much need of a sweeping out of filthiness, and puting out of idols. Some there be that are much busied about the matter of their assurance, still upon that point, which is lawful indeed, and laudible to enquire after, yet not so, as to neglect things more needful. It were certainly better for many, when they find no issue that way, to turn somewhat of their diligence to the study of Christian Graces and Duties in their Station, and to task themselves for a time, were it to the more special seeking of some one Grace, and then of another, as meekness, and patience, and this particularly of Humility. To be truly heart-humble; many men despise it in others, but some that will commend it in the general, or in some of those in whom they behold it; yet, seek not to put it on themselves, love to be more gay, and seem to be somebody, and not abase themselves, 'tis the way, say they, to be undone: This clothing is too poor a stuff and sad a colour for them. Oh, my Brethren, you know not the execlency of it, ye look out at a distance and judge according to your light vain minds: But will you see it by the light of the Word, and then you shall perceive much hidden richness and comeliness in it▪ and not only upon those that approve it and call it comely, but put it on, and so it is most comely; and as all Graces, so particularly this cl…athing o… Humility, though it make least shew, yet … and you will … i… both rich and comely; and though it hides other Graces, yet when they do appear under it, as sometimes they will, a little glance of them, so makes them much more esteemed. Rebekah's Beauty and her Jewels were covered with a Veil; but when they did appear the Veil set them off, and commended them, though at a distance it hid them.
2. In all, so particularly in this Grace, take heed of a disguise or counterfeit of it; Oh! sincerity in all, and particularly in this, only low in thine own eyes, and willing to be so in the eyes of others; that is the very upright nature of this heart-humility.
1. Not deluded with false conceit of advantages thou hast not. 2. Not swell'd with a vain conceit of those thou really hast. 3. Not affecting to be esteemed by others, either upon their imagining some good that is not in thee, or discerning that which is. Is not the day at hand when men will be taken off their false hights they stand on, and set on their own feet, and when all the esteem of others shall vanish and pass like smoak, and thou shall be just what God finds and accounts thee, and neither more or less. Oh! the remembrance of that day of true estimate of all; this would make men hing less upon the unstable conceits and opinions of one another; knowing our Judgment and Day shall shortly end, a short day. Be it little or much thou hast, the lower and closer t…ou carriest it under this cloak, the safer shall it and thou be, the more shall it increase, and thou be the liker him in whom all the fullness dwells; in this he hath most expresly set himself before us, as our pattern, and one says well. Sure man might now be con…irained to be proud, for whom God himself became himself.
Now to work the heart to a humble posture. (1.) Look into thy self in earnest, and truly, whosoever thou be that hast the highest conceit and the highest causes of it; that will do it, a real sight of thy self, it will lay thy crest. Men look on any good, or fancy of it in themselves with both eyes, and skip over as unpleasant their real defects and deformities; every man is naturally his own flatterer, otherwise flatteries and false cryings up from others would take little impression, but that they meet with the same conceit within. But will any man see his ignorance, and lay what he knows not over against what he knows; the disorders in his heart and affections over against any right motion in them, his secret follies and sins against his outwardly blameless carriage; and this man shall not readily love and embrace himself, yea it shall be impossible for him not to abase and abhors himself? (2.) Look on the good in others, and the evil in thy self, make that the parallel, and then thou wilt walk humbly. Most men do … the contrary, and that foolish and unjust comparison pusses them up. (3.) Thou art not required to be ignorant of that good which really is indeed; but beware of imagining what is not; yea, rather let something that is pass thy view, and see it within, rather than beyond its true size, and then whatsoever it is, see it not as thine own but Gods, his free gift, and so the more thou hast, looking on it in that view, thou wilt certainly be the more humble, as having the more engagement; the weight of them will press thee, down and low, still the lower, as you see it in Abraham, the clear Visions and Promises he had, made him fall down flat to the Ground. (4.) Pray much for the Spirit of Humility, the Spirit of Christ, for that is it; otherwise all thy vileness will not humble thee when men hear of this or other Graces, and how reasonable they are, they think presently to have it, and do not consider the natural enmity and rebellion of their own hearts, and the necessity of receiving those from Heaven, and therefore in the use of all other means, to be most dependant on that influence, and most in that means, which opens the heart most to that influence, and draws it down upon th… heart… and that is Prayer.
Of all the evils of our corrupt nature there is none more connatural and universal than Pride; the grand wickedness, self-exalting in our own and others opinion. Though I will not contest what was the first step in that complicated first sin, yet certainly, this of pride was one, a main ingredient in it, that which the unbelief conceived going before, and the disobedience following after were both servants to; and ever since it sticks still deep in our nature. And St. Augustine says truly, That, that first overcame man, is the last he overcomes. Some sins comparatively may die before us, but this hath life in it sensibly as long as we; is as the heart of all, the first living, and the last dying, and hath this advantage that whereas other sins are fomented by one another, this feeds even on Vertues and Graces, as a Moth that breeds in them, and consumes them even in the finest of them, if it be not carefully lookt to. This Hydra, as one head of it is cut off, another rises up: It will secretly cleave to the best actions, and prey upon them: and therefore so much need that we continually watch, and fight, and pray against it, and be restless in the pursuit, daily seeking to gain further in real and deep humiliation; to be nothing, and desire to be nothing, not only bear, but to love our own abasement, and the things that procure and help it, to take pleasure in them so far as may be without s…n, yea, even of our sinful failings when they are discovered, to love the bringing low of our selves by them, while we hate and grieve for the sin of them.
And above all to watch our selves in our best things, that self get not in, or if it break in, or steal in at any time, that it be presently found out and cast out again; to have that establisht within us to do all for God, to intend him and his glory in all, and to be willing to advance his glory were it by our own disgrace; not to make raising or pleasing thy self the rule of exercising thy parts and graces, when to use and bring them forth; but the good of thy Brethren, and in that the glory of thy Lord: Now this is indeed to be severed from self, and united to him, to have self-love turned into the love of God; and this is his own work, it is above all other hands, therefore the main combat against pride and conquest of it, and gaining of humility is certainly by prayer. God bestows himself most to them that are most abundant in prayer, and to whom he shews himself most, they are certainly the most humble.
Now to stir us up to diligence for this grace, take briefly a consideration or two.
1. Look on that above pointed at. The high example of lowliness set before us, Jesus Christ requiring our particular care to take this lesson from him: and is it not most reasonable? he the most fair, the most excellent and compleat of all men, and yet the most humble; he more than a man, and yet willingly became in some sort less than a man, as it is exprest, a Worm and no Man; and when Majesty it self emptied it self and descended so low, shall a Worm swell and be high conceited.
Then consider, it was for us, all his humbling to expiate our pride, and therefore the more just that we follow a pattern which is both so great in it self, and so nearly concerning us. O humility! the vertue of Christ, that which he so peculiarly espoused, how dost thou confound the vanity of our pride?
2. Consider the safety of Grace under this cloathing, it is that which keeps it unexposed to a thousand hazards. Humility doth Grace no prejudice in covering it, but indeed shelters it from violence and wrong. Therefore they do justly call it conservatrix virtutum, the preserver of Grace, and one says well, That he that carries other graces without humility, carries a precious powder in the wind without a cover.
3. Consider, The increase of Grace by it, and that is here exprest; the perfect enmity against pride, and bounty toward humility, he re…isteth the proud, and giveth Grace to the humble.
He resisteth.] Singles it out for his grand enemy, and sets himself in battel against it, so the word is, it breaks the ranks of men in which he hath set them when they are not subject, foreign, as the word is before; yea, it not only breaks rank, but rises up in Rebellion against him, and doth what it can to dethrone him and usurp his place, therefore he orders his forces against it, and to be sure, if God be able to make his party good, pride shall not escape ruin, he will break it and bring it low; for he is set upon that purpose, and will not be diverted.
But he giveth grace.] Pours out plentifully upon humble hearts; his sweet dews and showers slide off the Mountains and fall on the low Valley of humble hearts, and make them pleasant and fertile. The swelling heart puft up with a fancy of fullness hath no room for Grace, is lift up, is not hollow'd and sitted to receive and contain the graces that descend from above; and again as the humble heart is most capable, as emptied and hollowed, can hold most, so it is most thankful, acknowledges all as received, but the proud cries all his own; the return of Glory that is due from Grace, comes most freely and plentifully from an humble heart, and he delights to enrich it with Grace, and it delights to return him Glory, the more he bestows on it, the more it desires to honour him withal, and the more it doth so, the more readily he bestows still more upon it, and this is the sweet intercourse betwixt God and the humble Soul; this is the noble ambition of humility, in respect whereof all the aspirings of pride are low and base: when all is reckoned, the lowliest mind is truly the highest; and these two agree so well, that the more lowly it is, 'tis thus the higher, and the higher thus, it is still the more lowly.
Oh! my Brethren, want of this is a great cause of all our wants; why should our God bestow on us, what we would bestow on our idol-self, or if not to idolize thy self, yet to idolize the thing, the gift that grace bestowed; to fetch thy believing, and comforts from that, which is to put it in his place that gave, and to make Baal of it, as may be read, Hosea 2. 8. Now he will not furnish thee thus to his own prejudice therein; seek to have thine heart on a high design, seeking Grace still not to rest in any gift, nor to grow vain and regardless of him upon it. If we had but this fixed with us; what gift or grace I seek, what comfort I seek, it shall no sooner be mine, but it shall all be thine again, and my self with it; I desire nothing from thee but that it may come back to thee, and draw me with it unto thee, this is all my end, and all my desire: The thing thus presented would not come back so often unanswered.
This is the only way to grow quickly rich, come still poor to him that hath enough, ever to enrich thee, and desire of his riches not for thy self, but for him, mind entirely his Glory in all thou hast and seekest to have; what thou hast use so, and what thou wantest vow it so, let it be his in thy purpose, even before it be thine in possession, as Hanna did in her suit, 1 Sam. 1. 11. for a Son, and thou shalt obtain as she did, and then as she was, be thou faithful in the performance: Him wh…m I received (says she) by petition, I have returned to the Lord.
It is no question, the secret pride and selfness of our hearts that prejudges much of the bounty of his hand in the measure of our Graces, and the sweet embraces of his love, which we should otherwise find. The more we let go of our selves, still the more should we receive of himself. Oh foolish we, that refuse so blessed an exchange.
To this humility, as in these words 'tis taken in the notion of our inward thoughts touching our selves, and carriage in relation to others, the Apostle joyns the other Humility in relation to God, being indeed the different actings, one and the same Grace, and inseparably connexed each with the other.