Londons Resurrection, Discourse 44
DISCOURSE XLIV.
That the grace of Humility, and the exerciſe thereof might conduce much to the rebuilding of the City.
CAn London be lifted up after it hath been ſo much caſt down? can there be Pride in London, after it hath been ſo much humbled by ſo great a Plague, ſo great a fire, ſo great a dearth of trade? you may as well ask whether it were poſſible for the heart of Pharach to be hardned after ſo many Plagues? and yet the laſt left it rather more hard than the firſt ſound it. How proud are the fallen Angels themſelves, though God hath laid them as low as Hell? inſomuch that the Devil tempted our Saviour to fall down and worſhip him.
Alas how many lives hath pride? after it hath been in deaths often (as one would think) I ſay after it hath been expoſed to many deaths, yet ſaid behold it lives. Pride is one of the ſponte naſcentia, one of thoſe weeds which ſpring up of its own accord, and never need to be ſown. We find theſe expreſſions, Job. 8.11. Can the ruſh grow up without mire? can the flag grow without water? the meaning is they cannot riſe up; (or pride themſelves, as one rendreth it, the word being the ſame as is uſed for pride, Prov. 15.25. and Iſa. 16.6.) unleſs the ruſh have mire to cheriſh it, and the flag have water▪ but Pride in men and women, is ſuch a thing, that it will ſpring up where one would think there were no water to cheriſh it, it will blaze out where one would think there were no fewel to feed that fire, men will be proud of any thing, rather than be proud of nothing, proud of their ſhame (glorying in that as the Apoſtle ſpeaks) before they will be aſhamed of their pride.
To be humble is one thing, and to have cauſe for it is another. Pride was a ſin that crept into Paradiſe, and ever ſince it hath crept in every where, and diſcovers it ſelf to be in every heart more or leſs. Surely the fire (as great as it was) hath not conſumed all droſs. I doubt ſuch demonſtrations as the Prophet gave of the Iſraelites their pride, Iſa. 3.16. may be given of ours, after all that we have ſuffered The daughters of Zion are haughty and walk with ſtretched forth necks, walking and mincing (or tripping ſoftly as it is in the margent) as they go, and making a tinkling with their feet. If lofty eyes, if eye-lids lifted up, (Prov. 30.13.) if a proud look be ſigns of pride (as Solomon doth intimate that they are) if a haughty ſupercilious countenance, if a ſtately diſdainful carriage be demonſtrations of pride, there is ſtill to great a remainder of that ſin even in London it ſelf: if an affection in perſons to live above the rate of their condition, to habit themſelves as if they were richer than they are (out of a deſire to be thought ſo, mearly for the honour of being accounted rich.) If exerciſing mens ſelves in things that are too high for them, if an unwillingneſs in men, and women to leave of their ornaments, as did the Iſraelites, when God threatned to depart from them, Exod. 33.4. Do ſhew a want of humility, then I am ſure humility is wanting. When God did but threaten to come down in the midſt of the Iſraelites, and conſume them, he ſaid by Moſes therefore now put off thine ornaments from thee, that I may know what to do unto thee, Exod. 33.14. God hath actually conſumed us, and yet we have refuſed to put off our ornaments, I mean ſuch, and ſo many, as ſo great a judgment did call upon us to lay aſide. Do not ſome live at the ſame height in all reſpects as they did before the City was burned? (though they themſelves were great ſufferers thereby) as if they were reſolved not to chang countenance, or to ſeem moved in the leaſt at any thing that God had done againſt them, like ſturdy boyes that will not ſhed a tear, though they are whipt till the bloud come.
If we for our parts be not throughly convinced, that we were worthy of ſo great a puniſhment as to have our City burnt, and to ſuſtain all that loſs which any of us, for our own particular, did ſuſtain thereby and that we really deſerve never to ſee our own houſes built again, much leſs the whole City together with them, if we think it was for other mens ſins only, and not for ours amongſt the reſt, that God gave London to the flames, or that it was not from any controverſie that God had with London, that it was burnt, or from any controverſy that God had with us, that our particular houſes were burnt, but meerly from the malice and treachery of men. I ſay if we ſo think, we are unhumbled to this time, then do we in our hearts contend with God, and charg him fooliſhly, and ſure I am, that, only of pride c…meth that contention.
If to this day we are ſeeking great things for our ſelves, viz. a great renown by the houſes we have built, or do intend to build (which is more than a convenient memorial:) if we are ambitious of vaſt trades (as great or greater than ever) hoping by that means to run through all the ſignes in the Zodiack of that honour which London can confer (not content with a reaſonable trade, ſuch as may be ſufficient for us,) if we aſpire to have London after the fire, forthwith excel it ſelf in all other worldly things, as much as it is like to do in the magnifitence of its buildings, and cannot be ſatisfied in the thoughts of its doing otherwiſe: (as a man whoſe profeſſion obligeth him to wear good cloaths, ought to be content if he cannot purchaſe every thing accordingly) I ſay if we be conſcious to our ſelves of all, or of any of theſe things, certainly we are proud, and that in ſuch a kind, and to ſuch a degree; as may hinder the building of our City, viz. by provoking God to blaſt that worthy undertaking: for the ſcripture ſaith, Prov. 29.23. A wans pride ſhall bring him low, and Prov. 16.18. Pride goeth before deſtruction, and a haughty ſpirit befire a fall, and Prov. 11.2. When pride cometh then …meth ſhame, all which paſſages do ſhew, that pride may contribute much to the pulling down of a City, but never to the building it up.
Therefore in order to the building up of London I commend the grace of Humility, for contrariorum contraria eſt ratio, contraries have contrary effects; If a mans pride will bring him low, then as Solo…on addeth in the ſame verſe honour ſhall uphold the humble in ſpirit, Prov. 29.23. If pride goes before deſtruction, humility goeth before exaltation, and if a haughty ſpirit before a fall, then a lowly ſpirit before a riſe, and if with pride cometh ſhame then where humility is, mens hopes and deſigns do uſually not make them aſhamed, that is, do proſper and take effect.
Here I expect to be asked what is humility? as Pilate put the queſtion, what is truth? The anſwer is at hand, humility is that grace, whereby we are inclined, not to think of our ſelves more highly than we ought to think, but to think ſoberly, according to the meaſure which God hath dealt to every one. That deſcription I gather out of Rom. 12.3. Humility is radically ſeated in that faculty of the ſoul which is called the Judgment or underſtanding, in that faculty is the root of that matter. It is true there are ſeveral branches of it, but they do manifeſtly ſpring from that root, viz. from ſober thoughts of our ſelves, or not thinking of a mans ſelf above what he ought.
A man may think himſelf as good as he is to the full, and yet not be proud, provided he do not think himſelf to be better than he is, or ſtretch himſelf beyond his line. He that thinks himſelf to be no better than indeed he is, (all things confidered) cannot but be numble. David profeſſeth his humility, Pſ. 131.1, 2. Lord my heart is not haughty, nor my eyes lofty: neither do I exerciſe my ſelf in great matters, or in things to high for me, ſurely I have behaved and quieted my ſelf, as a child that is weaned of his mother, my ſould is even as a weaned child. From thoſe words I gather, that though Humility be firſt (at leaſt in order of nature) in the intelect or judgment, as the ointment was poured out firſt upon the head of Aaron, yet as that precious ointment ran down upon Aarons beard, and upon the skirts of his garment. So this grace diffuſeth it ſelf into the affections of men, and into the courſe of their lives, which I collect from two expreſſions uſed in that profeſſion of Humility which David there maketh: firſt (ſaith he) I have quieted my ſelf as a child that is weaned of his mother, that paſſage ſeemeth to relate to his affections, which are the tumultuating, raging part of the ſoul, and therefore are called the ebbings, and flowings, or the tide of the will, and therefore quieting is moſt properly to be refer'd to them. His meaning ſeemeth to be, that whereas before he had ſtrong, and impetuous defires, (a great ambition) to ſome things which God ſaw were yet to high for him, as namely to come to the throne, which God had promiſed him, I ſay whereas before he longed to be in poſſeſſion of that earthly Kingdom, which was promiſed him (as a child might long for the breaſt) yet now God had humbled him, for ſo he ſaith, my heart is not haughty, he had no more deſire to it (till the time that God had appointed ſhould be fulfilled) than a child hath to that breaſt, from which it hath been fully weaned.
A mean and modeſt opinion, and judgment of a mans ſelf, killeth ambition at the very root, and mortifieth our deſires to thoſe things that are too high for us, as being ſenſible they would not become us; as a poor labouring man is not ambitious to ride up and down in a Coach continually, as knowing it would no ways ſuit his birth, and breeding, and poor condition.
He then is an humble man, who deſires not any thing that is too great for him (as too great an eſteem, &c.) and therefore deſires it not becauſe he is ſenſible he doth not deſerve it, it would not become him as Solomon ſaith, Excellent ſpeech becometh not a fool, Prov. 17.7. And honour is not ſeemly for a fool, Prov. 26.1. It would ill become him, as a Crown and Scepter, would do the head, and hand, of one that is but a mean ſubject. Men are not ambitious of thoſe things that are extreamly above them, becauſe they cannot but ſee, and known that they are above them, but of ſuch things as are not very much too high for them, proud men are ambitious, becauſe their pride and ſelf-love cauſeth them to think they may and do deſerve them. Now an humble man not thinking of himſelf above what is meet, knows what he deſerves not, and thereupon deſireth no more than what he doth really deſerve, and conſequently is not ambitious, for ambition is the deſire of things that are too high for us.
Then from thoſe words of David, nor my eyes are not lofty, neither do I exerciſe my ſelf in things too high for me. I ſay from thence may be collected that the grace of Humility, as it is poured into the affections, ſo it is poured out upon the life, as it is impreſſed upon the whole inward man, ſo it is expreſſed in the outward; an humble inſide and a proud outſide, are inconſiſtent: an humble heart, and a haughty look, a heart caſt down with true humility, and eyes mean time lifted up with pride, and a perſon exerciſing himſelf generally in things that are too high for him, are incompatible. Now the two latter, viz. The not exerciſing himſelf in things that are too high for him, and the quieting of himſelf as a weaned child, did proceed from the firſt, viz. that his heart was not haughty, that is, that he had no high conceit of himſelf, and of his own deſerts. Nor do I remember any one expreſſion whereby humility is ſet forth, and recommended, that is not reducible unto mean thoughts of a mans ſelf, or not thinking of our ſelves more highly than we ought, as the root and original of it.
One phraſe whereby the Apoſtle expreſſeth Humility is this; In lowlineſs of mind let each eſteem other better than themſelves, Phil. 2.3. And to like purpoſe with that, are thoſe words, Rom. 12.10. In honor preferring one another. What but mean thoughts of a mans ſelf doth make him, in honor to prefer others, and to eſteem them better than himſelf? neither need any man to miſconceive of himſelf, or think of himſelf worſe than he is, that he may think others better than himſelf: that is, ſecundum quid, I mean ſo in one reſpect, or other. For they that in moſt things excel others, are uſually in ſome things excelled by them. 1 Cor. 12.8. For to one is given by the ſpirit the word of wiſdom, to another the word of knowledg, to another faith, to another the gifts of healing, to another prophecy, to another divers kinds of tongues, to another the interpretation of tongues. Humility gives a man to ſee, and own what gift another man hath, which he hath not, or not in ſo eminent a degree, and meaſure, as another hath it. So when the Apoſtle ſaith as it is, Rom. 12.16. Mind not high things but condeſcend to men of low eſtate (or be contented with mean things, as it is in the margent) he adds that which if practiſed, will cauſe men to condeſcend, and that is, Be not wiſe in your own conceits, or have low thoughts of your ſelves. Humble looks, humble geſtures, humble ſpeeches and expreſſions, an humble, modeſt, plain garb, and habit, and ſelfabaſing equipage (as was that of Chriſt when he rode upon an aſſe, the foal of an Aſſe) ſo far as there is fincerity in thoſe external appearances (which I add becauſe ſome in ſuch things may but, induere perſonam; that is, may but act a part) do all ſpring from lowly thoughts of our ſelves: as did the meek carriage of the Publican Luk. 18.10. And the publican ſtanding afar off would not lift up ſo much as his eyes to Heaven but ſmote upon his breaſt ſaying God be merciful to me a ſinner, which laſt words give an account of all the former, he was caſt down with the thoughts of his being a great ſinner, and that made him do as he did.
Every man would think meanly of himſelf, and be little in his own eyes, if he did think ſoberly of himſelf, and not more highly than he ought, or hath reaſon to think, for the ſcripture ſaith that every man at his beſt eſtate is altogether vanity, Pſ. 39.5. and ſurely men of low degree are vanity, and men of high degree are a lye, to be laid in the ballance they are altogether lighter than vanity, Pſ. 62.9.
We ſay of proud people that they do not know themſelves, and when we promiſe to humble them, we ſay we will make them know themſelves, and moſt certain it is if the beſt, and worthieſt and happieſt of men and women, did throughly know themſelves they could not be proud. For how can he be proud who knoweth, and is convinced, that he hath many things to caſt him down; but no one thing that may juſtly lift him up, all things conſidered? Now that is every mans caſe.
Who laboureth not under natural defects, finful defilements, and Divine rebukes? and all of theſe are juſt occaſions of being caſt down. Doth the wiſe man glory in his wiſdom, alas how defective is it? how little do the beſt Philoſophers know of the true reaſons of any thing in nature? We know the uſe of things but litle of their cauſes, our knowledg both of God and of the creatures, is not ſo much by a thouſand parts as is our ignorance. Job ſpeaking of God ſaith, Lo theſe are parts of his wayes but how little a portion is heard of him. Job 26.24. Our wiſdom in compariſon of the wiſdom of God is but fooliſhneſs; yea compared with the wiſdom of Angels, yea of fallen Angels, is but weakneſs. He ſpake as truly, as modeſtly, who ſaid, This only do I know, that I know nothing (Hoc tantum ſcio me nihil ſcire) viz. In compariſon of the many things which he was ignorant of, and yet he was one of the wiſeſt men in the world that ſaid it. If the ſtrong man glory in his ſtrength, how defective is that ſtrength wherein he glorieth? and how much more doth he partake of weakneſs? How ſoon were Sampſons locks cut off, and when that was done, what became of his ſtrength? How eaſily can a diſeaſe (ſuch as it may be) take hold upon the pillars of his houſe (who thinks his body to be as it were an impregnable Caſtle) and pull it preſently about his ears? as Sampſon ſerved the Philiſtines. How defective muſt they needs be otherwiſe, and in other reſpects, who have ſo much of defect in their greateſt excellencies, and perfections? few men excel in many things, none in all, and if ſuch be the imperfection of mens greateſt perfections, how many defects and imperfections have all men to keep them humble?
Beſides natural defects there are ſinful defilements, which is yet a more humbling conſideration, Pſ. 19.12. Who can underſtand his errors? viz. the vaſt number the haynous nature of them. Had we all kind of natural excellencies, viz. wiſdom, ſtrength, beauty, yet ought we to abhor our ſelves as in duſt, and aſhes; for our moral pollutions. Devils want not for natural excellencies, they have ſtrength and wiſdom far beyond any man in the world, but being abominably wicked (in ſpight of all that where in they excell) we count them odious, and deſpicable creatures. S. Paul though an Apoſtle of extraordinary indowments, both acquired, natural and ſupernatural, yet cried out (as one that was vile in his own account) Rom. 7.24. O wretched man that I am, who ſhall deliver me from this body of death. He that ſhall ſet his guilt againſt his gifts, will find the former exceedingly to outweigh the latter, and to miniſter to him much more cauſe of humility, than the other can do of pride to have: a heart deceitful above meaſure, and deſperately wicked, (as who hath not) and together with that a life defiled with thouſands of actual tranſgreſſions, how much greater a cauſe of ſelf abaſement is it, than to have a great deal of wealth, power and wiſdom, can be of ſelf exaltation? One would think, that Naamans leproſy ſhould keep him humble, though he were a great commander, and is there not reaſon for us ſo to be upon every one of whom there is a worſe leproſy: (though more inviſible) than was that of Naamans; the leproſy of ſin I mean.
Think but of ſin under the notion of folly, as both ſcripture, and reaſon do repreſent it, and ſinners as fools, and it will help to humble thee, for who is not vile in his own eyes, when he is conſcious to himſelf, that he hath notoriouſly plaied the fool, as Tamar ſaid to Amnon, 2 Sam. 13.13. And thou ſhalt be as one of the fools in Iſrael: and when he had committed that folly, and came to reflect upon it, how out of countenance was he? how mad with her, and ſurely more with himſelf, for the fault was not hers, but his. If ſinners have not done fooliſhly, why do they repent when their eyes are opened? Or why is repentance called by the latines Reſipiſcentia, that is, a return to wiſdom, and by the Greeks foreign, as who ſhould ſay an after wiſdom? Awakened ſinners have plaied the fools, themſelves being judges, and having ſo done have great cauſe to be humbled, and as it were to lay their mouths in the duſt, or cover their faces. He that can view his ſins, and not be humbled at the ſight thereof, can ſee his Saviour pierced and not mourn.
To bring down the pride of man beſides natural defects, and moral defilements (which he that knoweth himſelf cannot be ignorant of) there are Divine Rebukes which moſt men have fallen under, one time or other. Now the chaſtiſements of God are intended for the hiding of pride from man, Job 33.17, 19. As God ſaid to Moſes concerning Miriam, If her father had but ſpit in her face, ſhould ſhe not be aſhamed ſeven dayes? Numb. 12.14. So it is intended, that when God by his Judgments doth as it were ſpit in the faces of men, it ſhould put them to ſhame, and ſhame is an humbling paſſion. So good a Father had never beaten us with ſo many ſtripes, had never fetcht the bloud on us (as he hath ſometimes done) if we had been good children; yea, if we had not bin very bad. Our ſufferings may therefore humble us, becauſe in them we may read our ſins, as comming from his hand who doth not willingly, or without cauſe afflict the children of men, but if the living man complain, it is for the puniſhment of his ſin. Hath God ſmitten us; yea, is he ſmiting, and ſhall we mean time be ſupercilious? ſhall we knit our brows in pride, whilſt he bends his brows in anger? ſhall we nouriſh haughtineſs under Gods frowns? Say unto God how terrible art thou in thy works? Pſal. 66.3. God is terrible in his doing toward the children of men, v. 5. it followeth v. 7. Let not the Rebellious exalt themſelves. Fear is an humbling affection, Put them in fear, ſaith the Pſalmiſt, that they may know themſelves to be but men. Now when the Lion roar…th, who will not fear? Amos 3.8. That is, when God diſplaieth his anger, ought not every one to tremble at it? Notable is that paſſage, Job 9.13. If God will not withdraw his anger, the proud helpers do ſtoop under him. So far are men from ſwelling with pride, when they take notice of Gods rebukes, that David ſaith, When thou (that is God) doſt correct man for iniquity, thou makeſt his beauty to conſume away like a moth, Pſal. 39.11. He that ſhall often look his face in that glaſs which ſhall repreſent to him thoſe three things which I laſt mentioned, viz. his natural and ſpiritual defects (which are many and great in themſelves, though not in compariſon of other men) his moral defilements, and pollutions; that is, his innumerable ſins: and laſtly, thoſe many rebukes wherewith God hath corrected him for ſin: I ſay, he who in the mirror of ſerious …ontemplation ſhall frequently behold theſe three things, and whilſt he layeth all his endowments and enjoyments in one ſcale, ſhall lay theſe in the other, cannot eaſily be lifted up, or think of himſelf more highly than he ought.
I have evinced that every man hath much to be humbled for, and under: If I can alſo prove that no man hath any thing to be proud of, or cauſe to be proud of any thing; when that is made good, I ſhall then have demonſtrated that he muſt needs be humble that doth but throughly know himſelf, and that doth judg himſelf no better, though no worſe neither than indeed he is.
There are but four ſorts of things that any man in the world can take a pride in, viz. What he is, what he hath, what he hath done; And laſtly, What he hath ſuffered upon a good account. As for the firſt of theſe, a man may know what he is (as that he is a child of God, &c.) and yet not be proud of it, John 3.14. We know that we have paſſed from death to life, &c. 1 Joh. 5.19. We know that we are of God, &c. For why ſhould a man be proud of what he is by the meer grace and favor of God? It was no pride in St. Paul to ſay, By the grace of God I am what I am (viz. a Saint, an Apoſtle, who was before a Perſecutor) 1 Cor. 15.10. He that ſeeth that there is ſome good thing in him towards the Lord, but yet more evil than good, more fleſh than ſpirit, more droſs than ſilver, more ſin than grace, hath no more cauſe to be proud of that little Grace and holineſs which he hath, than a man cauſe to be proud of beauty, who hath only a white hand, or a handſom leg, all the reſt of his body being ill favoured and deformed. If our ſins preponderate our graces (I mean, if they be more and greater than they (as in this life they alwaies are) if there be in us a more general indiſpoſedneſs, than there is promptneſs, and readineſs to what is good; more earthly than heavenly mindedneſs; more ſelf-ſeeking than ſelf-denyal; more bad thoughts than good; more unruly than well governed deſires and affections (as who can ſay there is not) then have we more cauſe to be humble, than to be proud, yea to be humble and not proud. If that grace wherein we moſt excel (be it patience, or whatſoever elſe) be more deficient than it is perfect, more remote from perfection than it is near to it, then we who have but as it were put on our harneſs, have no cauſe to boaſt, which is for them only who have put it off. How imperfect are thoſe graces in which we are moſt defective, if that grace be ſo defective in which we are moſt perfect.
Neither have we cauſe to be proud of what we have or poſſeſs, any more than of what we are, for if we might be proud of either, we might with more reaſon be proud of what we are than of what we have. (I mean of thoſe good things which are within us (and are as it were part of our ſelves) than of thoſe which are without us. A good deſcent, a good eſtate, a good report, a great and good office, doth conſtitute no man good, that is poſſeſſed of any, or all of them (for a bad man may happen to have them all) and ſeeing ſuch things do not make, or denominate men good, they cannot redound ſo much to any mans praiſe as inward goodneſs doth, and therefore no man can pretend ſo much reaſon to be proud of thoſe things; for it is leſs honourable to injoy what is good (which the worſt of men may do) than to be good our ſelves.
He that is proud of what he hath, let me put the Apoſtles queſtion to him, 1 Cor. 4.7. Who maketh thee to differ from another? and what haſt thou, that thou didſt not receive? now if thou didſt receive it, why doſt thou glory, as if thou hadſt not received it? He that gave thee any good thing which thou injoyeſt, could have with-held it from thee, & given it to him from whom it is with-held, Prov. 22.2. The rich and poor meet together, the Lord is the maker of them all. If thou art a rich man, he that made thee a man, made thee rich; and he that made thee rich, and thy neighbour poor, could (and yet can) have made thee poor and him rich.
I ſuppoſe thou haſt received evil things from the hands of God, as well as good; the evil thou haſt received was deſerved, ſo was not the good, why then ſhould undeſerved good make thee proud, and not deſerved evil rather keep thee humble?
Art thou proud of the good and worthy things which thou haſt done (in one kind and in another?) no reaſon for that, becauſe it was not thou that didſt them (as it is not the young ſcribler that writes a fair copy, but his maſter that guideth his hand,) but God who performeth all things for thee, heare S. Paul, 1 Cor. 15.10. I laboured more abundantly than they all (ſaith he) yet not I but the grace of God that was with me. And Phil. 2.13. It is God which worketh in you both to will and to do of his good pleaſure. If we inſtance but in temporal things, ſee Deut. 8.18. The Lord thy God, it is he that giveth thee power to get wealth. If thy good deeds (which yet are not properly thine) be apt to lift thee up, think of thy evil doings and of thy wayes which have not been good. Thy good deeds, may be like the baſons and ewers which are ſometimes drawn in lotteries, but very ſew of them, but they evil ones like the ſmall plate, or rather like the meer blanks there drawn, which are far the greater number. Some hours thou haſt ſpent well, but how many more haſt thou miſpent? ſome warm and affectionate prayers thou haſt poured out to God, but how many more that were cold and heartleſs? ſet one againſt the other and ſee how little cauſe thou haſt to be proud? any more than a miſer of his liberality, who makes a great feaſt, but once, or twice a year; and pincheth his family all the time beſides. Think but of the good thou haſt left undone (that is, which thou mighteſt have done and haſt not) and then (if thou canſt) be proud of the good which thou haſt done; or ſhew cauſe why thou ſhouldſt be ſo. Some good thou haſt done with thy time, parts, eſtate, power, &c. But poſſibly thou couldſt have done ten times more, if thy heart had ſerv'd thee: Is not then boaſting excluded? if thou haſt done but the tithe of that good which thou hadſt power to do, whoſe evil deeds beſides are like the ſtars of Heaven, which cannot be numbred.
Neither haſt thou juſt cauſe to boaſt of thy ſufferings, if thou haſt been a great ſufferer even for righteouſneſs ſake, conſidering firſt, what the Apoſtle ſpeaketh, Phil. 1.29. To you it is given in the behalf of Chriſt not only to believe on him, but alſo to ſuffer for his ſake. We ſhould not take the honour of our ſufferings to our ſelves, or be proud thereof, fith God hath given us the grace whereby we ſuffer. It is he that hath made us ſufferers for his name ſake. (I mean willing to be ſuch) and not we our ſelves. We ſhould never have been called to honor God by ſuffering (any more than glorious Saints and Angels) had we not diſhonoured him by ſinning. What any of us ſuffer for Chriſt, is no ways comparable to what he hath ſuffered for us, nay it is far ſhort of what we have ſuffered for ſin, or upon the account of ſin; for upon that accompt are all, or the moſt of our other ſufferings, and afflictions which are generally more than thoſe, that go by the name of perſecutions, what we ſuffer for the truth is uſually much leſs than what the truth hath ſuffered by us: viz. by our uneven, and uncircumſpect walking; ſo that our ſufferings may be lookt upon as meer reſtitution made to the truth, and that but in part. All which things conſidered, I ſee no cauſe any man hath to be proud of his ſufferings, and if not of what he hath ſuffered, nor of what he hath done, nor of what he hath, nor of what he is (as I have proved particularly) then no man hath cauſe to be proud of any thing whatſoever.
Admit then a man ſhould take himſelf to be much better than he is, every way better, yet from thence no juſt cauſe would be miniſtred to him, to ſacrifice to his own net (which all proud men do) Sith the beſt man in the world is indebted to God, for all that good which he either is, or hath, or hath done, or hath ſuffered; and it is thought an unreaſonable thing for a man to be proud of his debts eſpecially when he hath not wherewithall to make ſatisfaction.
Having then proved that every man hath great cauſe to be humble, and no man hath any cauſe to be proud from thoſe premiſes, I draw this concluſion, viz. That he who thinks ſoberly of himſelf, and not more highly than he ought to think, muſt needs be an humble perſon, and that the formalis ratio, or eſſence of humility doth conſiſt in knowing, and owning our ſelves to be as mean, vile, and unworthy as indeed we are; and that from that fountain do iſſue all thoſe ſtreams, which are commonly, and properly counted the expreſſions of Humility.
I may but aſſign the reaſons why God may build a City for thoſe that are humble, rather than for thoſe that are proud, and ſo paſs on to another Chapter. It may well be expected that God ſhould do more for thoſe whom he loves, than for thoſe whom he hates. Now the text ſaith, Every one that is proud in heart, is an abomination to the Lord, Prov. 16.5. and Prov. 8.15. Pride and arrogancy do I hate: Six things doth the Lord hate, yea, ſeven are an abomination to him, and the firſt of them is a proud look. God hath put a ſtrang enmity into men againſt the ſin of pride, ſo far as it diſcovers it ſelf in others, in ſo much that the real worth, of a proud perſon is ſeldom owned, and others do what they can to eclipſe him, juſt as neighbouring Princes do to weaken any Kingdom or State that grows too great, and threatens to overtop them. Some bigger ſtars to us appear leſs becauſe of their great height and diſtance from us, and thoſe that are leſs than they (as the Moon for one) to us appear bigger becauſe they are lower ſeated, and come nearer to us. The proud perſon is as the former, who keeping too great a diſtance from others, is leſs accounted of, and the humble perſon as the latter, who ſhineth more with the raies of other mens commendation, than a proud man that hath more brightneſs of his own.
Many kinds of ſinners do love one another, as ſuch, viz. Fellow-drunkards, fellow-gameſters, fellow-whoremaſters; but proud perſons are great haters of their own order: I mean one of another, all hate pride in others, but none hate it ſo much, as they that have moſt in themſelves. We have heard of the family of love, (a ſect ſo called) but proud perſons may go by the name of the family of hatred, God having ſignified his hatred to them by leaving them above all other ſorts of men to hate one another. Proud men (ſo far as ſuch) will not ſuffer God to dwell with them, and in them; and therefore may not preſume that God will as much concern himſelf for them, and for their dwellings, as for thoſe who invite God to dwell in them, (for ſo by their humility they do) and in whom God himſelf delights to dwell. Two texts will fully prove the ſeveral branches of this ſecond reaſon, viz. Pſ. 10.3. The wicked through the pride of his countenance will not ſeek after God: God is not in all his thoughts. Therefore I ſay proud perſons will not let God dwell with them. But as to others God ſaith, I dwell with him that is of an humble ſpirit, to revive the ſpirit of the humble, Iſa. 57.15. God will provide dwellings for them, with whom himſelf delights to dwell, whilſt others it may be ſhall go without.
God knows how little thanks himſelf ſhall have for building a City, or any thing elſe he ſhall do, for proud perſons who will certainly overlook his hand, and power, and goodneſs, and aſcribe all to their own, Deut. 8.12, 14, 17. Beware leaſt when thou art full, and haſt built goodly houſes, and dwelt therein, then thy heart be lifted up, and thou forget the Lord thy God, and thou ſay in thine heart my power, and the might of mine hand hath given me this wealth. When their hearts were lifted up, then were they in danger to overlook the power of God; and ſurely his goodneſs no leſs, for what the Jews ſaid to Chriſt touching the Centurion, viz. That he was worthy for whom he ſhould do this, ſo proud perſons are apt to think that they themſelves are worthy of all that is done for them, either by God, or men; and who will be ſo thankful for what he takes as a due, as for what he takes as a curteſy, and meer benevolence?
To do great things for proud men (as to build a City for them) were to increaſe their pride, and to make them greater in their own eyes who are too great already, therefore the text ſaith, Beware leaſt when thou haſt built goodly houſes and dwelt in them, thine heart be lifted up, Deut. 8. When God hath made men humble, then (and not till then) he hath had his deſign in ruining them; and therefore then it may be hoped he will go about to reſtore them, Deut. 8.15. Who led thee through the great and terrible wilderneſs, that he might humble thee and do thee good at thy latter end, (but firſt humble thee.)
What ſhould proud men do with goodly Cities? ſet them on fire with contention (for of pride commeth contention) and make them leſs deſirable than a wilderneſs? as Solomon, Prov. 21.9. It is better to dwell, in a corner of the houſe top, than with a brawling woman in a wide houſe. Both from the promiſes and threatnings of God, may humble men collect, that they ſhall fare better than thoſe that are proud. The threatning ſaith, that God reſiſteth the proud, and he whom God reſiſteth is but in an ill caſe, and unlike to proſper: God ſeems to delight in croſſing, and carrying headlong the deſigns of proud perſons, as of thoſe that went about to build the tower of Babel, of Pharaoh, and of Nebuchadnezar: and it is the temper of not a few men and women to love to croſs and ſet themſelves againſt thoſe perſons, whom they judg exceeding proud.
The word of promiſe is that the meek ſhall inherit the earth: and therefore they have moſt reaſon to expect that God will build a City for them, and for their ſakes. Why ſhould proud men be more adorned? they make too great a ſhew already, and are like meat that is ſtuck with many ſcuers, fairer to the eye, but worſe for ſpending, and moſt apt to be fly-blown.
Pride, and ſelf confidence, or confidence in thoſe things which men are proud of) uſually go together. Therefore the Apoſtle ſaith, Charg them that are rich in this world, that they be not high minded, nor truſt in uncertain riches: and Solomon warns men not to lean to their own underſtanding (viz. Such as are apt to be proud thereof) now God delights to fruſtrate the deſigns, and enterpriſes of thoſe perſons who truſt in themſelves, or in any other creature, and to ſhew them the weakneſs of an arm of fleſh, Jer. 17.5. Curſed be the man that truſteth in man, and maketh fleſh his arm, for he ſhall be like the heath in the deſert, and ſhall not ſee when good cometh, but ſhall inhabit the parched places in the wilderneſs, in a ſalt land and not inhabited.
Proud men are apt to affront God, and therefore it is not to be wondred at, that God ſhould not do as much for them, as for thoſe that are humble: Give me not riches (ſaid Agur) leaſt I be ful and deny thee, and ſay who is the Lord? Prov. 30.4. How can men affront God more, than in ſaying who is the Lord? and ſo ſaid Pharaoh in the pride of his heart, who is the Lord that I ſhould obey him? Proud men muſt be croſſed, and fruſtrated, leaſt they ſhould think themſelves to be more than men, Pſ. 9.20. Put them in fear O Lord, that the nations may know themſelves to be but men.
Conſidering then how many wayes God is obliged (as it were) to reſiſt thoſe that are proud, them and their deſigns, and how he hath obliged himſelf by promiſe to do great things for them that are …mble, viz. To teach them, to dwell with them, … revive and comfort them, &c. Theſe things …ſidered, if you would up with your City, down …ith your pride, proud looks, words, habits, ge…res, manner of living, and above all proud hearts …hich are the cauſe of all the reſt. Conſider thoſe …ords, Lam. 3.29. He putteth his mouth in the duſt; … ſo be there may be hope, and that in James 4.10. Humble your ſelves in the ſight of the Lord, and he ſhall …ft you up. No miſery but Hell (nor that neither) …ill humble that perſon, that is not humbled by the …urning of ſuch a City as London was, himſelf being greatly concerned in it. Till God have made us kiſs his rod, and ſo far forth accept the puniſhment of our iniquity as to acknowledg that he was righteous in burning ſo great a part of our City, and had been ſo if he had burnt it all; and would be ſo if he ſhould never ſuffer it to be built again, and till he have made us ſee, that except the Lord-build the houſe and ſo the City, they labour in vain that build it, Pſal. 127.1. That it is impoſſible for us by our own power and ſtrength, to build us another City; unleſs he who is the maker and builder of all things, ſhall conſent to and concur in it: I ſay till God have ſo far humbled us, though we may build through his permiſſion, we ſhall not build with his bleſſing, and if we continue in the hateful ſin of pride, he can give us a City in his wrath, and take it away again in his wrath.
As therefore our City goes up, let our pride go down. It is too much for ſuch worthleſs creatures as we all are to think our ſelves to be any thing, but as God influenceth and inſpireth us (as a Trumpet can give no ſound, but as the trumpiter breaths into it) and therefore he ſaid well, who ſaid, that no man is any thing more (meaning that good is) than what God makes him daily and hourly. Paul ſaith himſelf, though I preach the Goſpel I have nothing to glory of, 1 Cor. 9.16. It is a very ſignificant phraſe both in our native tongue, that when we would ſay a man is proud, we ſay he thinks himſelf to be ſome body, as if every man were nothing, and thoſe words were applicable to every proud man, he that thinks himſelf to be ſomething, when he is nothing, deceiveth himſelf, Gal. 6.3. I find the ſame phraſe in the Greek Teſtament, for we read of Theudas boaſting himſelf to be ſome body (foreign) which methinks is a fuller expreſſion than is uſed of Simon Magus, of whom it is ſaid that he gave out, that himſelf was ſome great one, Acts 8.9. foreign. For the former implieth, that for any man to think himſelf to be any thing, in and of himſelf is a point of pride, and ſuch a kind of miſtake, as if one ſhould think a meere ſhadow to be a real body or ſubſtance, Pſ. 144.4. Man is like vanity, his dayes are as a ſhadow that paſſeth away.
When I obſerve how men do treat thoſe that are notoriouſly proud, I fancy them to be like the picture we ſee in ſome Almanacks, viz. A man every where pierced with arrows from head to foot, becauſe every body is ready to wound the reputation of a proud man, and to make his name to bleed: and be confident that the great God hath as much diſpleaſure againſt him as men can have. I ſay therefore once again, as you love your ſelves, and as you love your City, be humble, be lowly minded, take heed of lifting up your ſelves after that God hath caſt you down. Conquer pride, and you conquer a third part of the world, for S. John ſpeaketh of the luſt of the fleſh, the luſt of the eye, and the pride life, as if they three were all that is in the world, 1 John 2.16. Conquer pride, and take the comfort of that excellent, and incouraging paſſage, Joh 22.29. When men are caſt down, then thou ſhalt ſay there is lifting up: and he ſhall ſave the humble …erſon.