Four Books on Matthew 11, Book 3 · Chapter 125 – Chapter 126
CHAP. CXXV.
Three Conſequences from the former Point.
ANd from all theſe things there are theſe three Conſequences.
Conſequence 1.
Firſt: Here you may ſee, how to examine your own hearts in reſpect of Humility, whether you find theſe workings of an humble ſpirit in reſpect of your ſelves, lay theſe and your hearts Level, examine and call your hearts to an account when you get alone, By theſe twelve foregoing Particulars, Ask thy ſelf as in the preſence of God: Is my heart thus? Have I this lowly heart? Chriſt would have me of a lowly heart, Thus if you cannot find theſe, charge your ſelves with the want of them, and take an advantage even from the want of them to humble your hearts before the Lord, becauſe you have not theſe things that are the genuine and naturall workings of an humble Spirit, for ſo they are. if you can find your hearts coming off in in theſe Particulars, in a natural way, from a renewed nature, you may have abundance of comfort that this Grace of Humility, of Lowlineſs that Chriſt would have you learn, is wrought in your Souls: you have been a Proficient in Chriſts School, but many may have cauſe upon the hearing of this, to charge themſelves with this, that they ſcarce have begun to learn in the School of Chriſt, to learn Humility.
Conſequence. 2.
Secondly, Another Conſequence is this, upon the conſideration of theſe ſeveral workings of Humility in reſpect of our ſelves we may ſee, That the work of a Chriſtian is very much inward, it is a work of reflection upon our ſelves, if there were nothing to do in a Chriſtians life but that that is external, to perform ſome outward Duties, to come and hear the word, and ſpeak good things, and pray, and make an outward profeſſion. The Life of a Chriſtian were a great deal more eaſie, but from this that you hear, from the working of this one Grace of Humility, you may ſee, that the work of a Chriſtian lies much within doors, that Chriſtians ſhould be very buſie within their hearts, there are many workings within rather then without, and therefore if you would profeſs your ſelves to be Chriſtians, and would indeed have the power of Godlineſs in your Hearts, you muſt work …uch inwardly, there muſt be much reflection upon your own Hearts.
Conſequence. 3.
Thirdly, And Laſtly, Another Conſequence is this, by this that you have heard, what the working of an humble Heart in reſpect of it ſelf is, we may take notice of the great power of Jeſus Chriſt in the heart of a Chriſtian, whereſoever Grace is wrought, Jeſus Chriſt is very powerful and very ſtrong in that Heart, Certainly, theſe things could never be in the Heart of a poor wretched ſinner, Yea, in a heart that is Naturally very proud, (for ſo we are all) and were not the Grace of Chriſt very powerful in the heart of a Chriſtian theſe things could never be, wherefore when you hear that theſe things are in a heart working thus, we may conclude, ſurely the power of Jeſus Chriſt is very mighty and very ſtrong. Well, thus you have the Grace of Humility preſented to you, towards God and your ſelves, let us Learn to be of Lowly Hearts, and be not at reſt until you find theſe kinds of workings in your Spirits.
CHAP. CXXVI.
The Firſt Property of Humility in reſpect of …thers, is that it thinks better of others then it ſelf, Which is laid open in divers Particular anſwers unto ſeveral doubts and Objections.
THere is yet one of theſe three things to be ſpoken unto in this Grace of Humility, which is the third Particular, what the behavior of an humble heart is in reference unto others. For Humility much appears in that, though the principal work in humility is, in the carriage of the Soul in reference unto God, and in reference unto it ſelf, yet there is very much in this grace of humility, in the carriage of the Soul in reference unto our Brethren. Now then the Firſt thing wherein the behavior of an humble heart is in reference unto others, and a principal thing, it is of very great concernment, and that is this.
Firſt, It thinks better of others then it ſelf, this great work of humility (that hath very much in it as I ſhal ſhew in opening of it) is held forth▪ unto you in 2 of Phillipians, 3 verſe. Let Nothing be done through ſtrife, or Vain Glory, but in Lowlineſs of mind, let each eſteem others better then themſelves. Mark, This is the Work of a Lowly mind, Learn of me for I am Lowly in Heart, You muſt be of lowly Hearts, of Lowly minds, what is that? Saith the Apoſtle Let each eſteem others better then themſelves. You wil ſay, this indeed upon the very hearing of it, doth make us judg it to be a great work of the Grace of God in the heart, to eſteem others better then themſelves, and …ow that ſhould be, that I ſhall ſpeak unto by and by in the opening of it, but I ſhall firſt ſhew ſome Examples of it, of eſteeming others better then themſelves. That which Paul did Exhort the Phillipians to, he did himſelf, he did not preach to others, that they ſhould eſteem others better then themſelves, and yet he would lift up himſelf above others; No, ſee it in himſelf, In 1 Corin. 15. 9, For I am the leaſt of the Apoſtles, that am not meet to be called an Apoſtle, becauſe I perſecuted the the Church of God. I am the leaſt of the Apoſtles, Saith Paul; and yet (as ſomtimes I have ſaid upon other occaſions) there was no man ſince the begining of the world that ever did God more Service then Paul, We may ſafely ſay it, no man upon the Face of the Earth, that was a meer man, that ever did God more ſervice then this man did, and yet he was the leaſt of the Apoſtles. Well, But though he may be the leaſt of the Apoſtles, yet he may have high thoughts of himſelf enough, Mark then the 1 of Tim. 1. 15. This is a Faithful ſaying, and worthy of all acceptation, that Jeſus Chriſt came into the world to ſave Sinners, of whom I am chief, The leaſt of the Apoſtles. but chief of Sinners, he looks upon himſelf as Chief of Sinners. Yea, yet one diminution, to be the chiefeſt of ſinners, it ſhewes he was low in his own Eyes, and that is in Epheſ. 3. 8. Ʋnto me who am leſs then the leaſt of all Saints, Mark, to be the leaſt of the Apoſtles was ſomwhat, but to be the Leaſt of Saints is more, but to be leſs then the leaſt of al Saints, here Paul would Teach Gramarians a new Grammar Leſſon, Gramarians know but three degrees of Compariſon, but Paul had a fourth here, he had one beyond the ſuperlative, the leaſt Minimus, it is the ſuperlative you know, to be the leaſt of al, but here beyond the ſuperlative, leſs then the leaſt, or I am the worſt. So it is in the Greek. Now foreign, that is the ſuperlative in the Greek Tongue, but here is a compariſon beyond the ſuperlative, leſs then the leaſt, leſs then the leaſt of all Saints: thus you ſee it was with Paul, one that did God more Service then thouſands, and ten thouſands of the beſt that we know, and never are like to do God that Service as this Paul, and yet he is the leaſt of all Saints, in his own Eyes, here is a lowly heart. In Judges, 8. 2. We have Gideon likewiſe an example of Lowlineſs of Spirit in his own Eyes, (we might name a great many others) when ſome were provoked and Angry with him, he ſaid unto them, what have I done now in compariſon of you, is not the gleaning of the Grapes of Ephraim better then the vintage of Abiezer? By this means he pacified his angry Brethren, ſaith he, we account our ſelves but as the Gleanings of the Grapes of Ephraim to the vintage of Abiezer. And by that means he quieted his Brethren that were provoked. Well, but for the opening of this, the Lowly heart doth judg others better then himſelf.
Firſt, If ſo be that there appear any evil in others, if the evil be not apparent in other men, a Lowly heart wil be ready to judg the beſt of any one, and think there is more good ſecretly. If there appear but a little good, yet it will be ready to think that others have more good in ſecret then he hath himſelf, I know how little good I have in ſecret in mine own heart, ſaith a lowly Soul, Well, but I do not know but ſuch and ſuch may have a great deal more good in ſecret then I have, their thoughts may be more holy, more ſpiritual then mine, not ſo wandring in Duties as mine are, I have no Reaſon to think any in the world have ſo many wandring thoughts, and ſuch uncleanneſs and filthineſs in their thoughts as I have. It is ready to think, that the affections of others are a great deal more cleane then his, and more Heavenly and ſpiritual, and prepared more for holy duties, and that their hearts are in a better temper in holy Duties then his is. And if ſo be that there be any good done by others, he is ready to think, that ſurely there is in them better principles, that acts better in their minds then there is in me, they do ſuch and ſuch good things, I and their hearts are more ſincere, and are carried on by divine principles in what they do, I am conſcious to my ſelf of a great many of baſe and vile principles that act in me, I know no ſuch evil in others, and therefore I am to hope that there is not the like in them as there is in me. If he ſees any good in another, a lowly heart is ready to think that there are other things correſpondent to the good that doth appear unto him, as there appears ſuch a good thing, ſo there is all other things anſwerable unto that good that doth appeare, but as for it ſelf it ſaies, I find though I do ſomthing that is good, Yet I am conſcious to my ſelf that there is a great deal of non-correſpondency in me, that though there be ſuch and ſuch particular good things yet other things are not anſwerable unto that that doth appear. Thus becauſe one that is lowly knows much evil of it ſelf, and knows more evil of it ſelf then it doth of any other, therefore it ſees cauſe to judg of others better then it ſelf, I do not know that ſuch have ſuch ſecret evils as my ſelf, I do not know that they have ſuch baſe principles that act them as in my ſelf, that there is ſuch a non-correſpondency to good as in my ſelf, upon this ground, becauſe it knows more evil of it ſelf then others know, therefore it is ready to think better of others then of it ſelf.
Object. I but you wil ſay, Suppoſe I ſee a great deal of Evil in others that I know, and am conſcious to my ſelf that I am not guilty of, ſhall I think better of others then of my ſelf then?
Anſw. I Anſwer ſtil, for all this I am to think of others better then my ſelf.
Firſt, Becauſe, though I ſee others outwardly evil, yet I do not know whether there be ſuch inward evil in them as in my ſelf, it is true, they do break into outward evils more then I do, I but there may be ſwarmes of evils within me that I know I am guilty of, now becauſe I know more evil inwardly in my ſelf, then I can know in any in the world, therefore I am bound to judg of others better then of my ſelf.
Secondly, And further, Though I ſee ſome evil in others that I am not guilty of, yet how do I know what temptations they have, and how can I tel, but that if I had as great temptations as they I might commit as great evils and greater then they; and therefore, though they do commit greater evils then I do, yet I am bound to judg of them better then my ſelf, becauſe I do not know but if I had as ſtrong temptations as they, I might commit greater evils.
Yea Thirdly, Though they do commit evils greater then I do, yet I know that it is the reſtraining hand of God upon me, and that if God ſhould but leave me to my ſelf a little, as he leaves ſuch a one, I ſhould be as vile as ſuch a one, and it may be viler: ſo that though the Saints of God muſt not wrong the grace of God, muſt not (if they ſee one live in notorious wickedneſs) think that his condition is better then mine, but yet he may be better then I, conſidering my ſelf meerly in my ſelf, I have no cauſe to lift up my ſelf above him, if I be better it is no thanks to me, it is not becauſe I am better in my ſelf, for I have that evil in my ſelf, that if God ſhould take off his hand, and leave me to my ſelf as he leaves ſuch and ſuch, I ſhould be as bad as they; you are to look upon your ſelves, that there is not any vile wretch in the Town or Family where you live though they be the worſt of men, that are more vile and wretched then you are. Yea, And for ought you know viler, that is, if you ſhould be left to your ſelf, you may be viler then they are, and ſo an humble heart is willing thus to judg of others better then it ſelf.
Object. I, But you will ſay, For thoſe that are notoriouſly prophane, and ungodly, for us to judg them better then our ſelves▪ how can we do this without being falſe? And doth not the Scripture ſay, The Righteouſs is better then his Neighbor.
Anſw. I Anſwer, Yet we are to look upon others better then our ſelves in theſe reſpects.
Firſt: They had not ſuch education as you had they had not ſuch droppings in of God as I had when I was young, they lived in a wicked Family, and had wicked Parents, but I had Godly Parents, had they had ſuch Godly Parents and good education as I, they might have been better, and done better, it may be they have been caſt among thoſe that have given them wicked examples to provoke to ſin, but I have had Gracious examples, it may be they never lived under ſuch means as I have, had ſuch precious truths, ſuch heart melting truths been preſented before others, as hath been preſented before me, they might have wrought upon the heart of the vileſt in the world more than they have upon my heart, it may be they have not had the awakings of Conſcience, God never darted that light into their Conſciences as into mine, they never had the terrors in their Spirits as I have had, God never made them know what ſin meant as he hath done me, had God inlightened them as he hath done me, and awakened their Conſciences, and terrified them as he hath done me, Surely, there would not have remained ſuch evil in them as is in me, they never had ſuch drawings of Gods ſpirit (it may be) as I have had, O! the allurements of Gods Spirit that I have had, to have drawn me away from ſin, and to have drawn me to that that is good, and yet how did I keep back? Do I wonder to ſee them drawn by vain and wicked Company? What great wonder is it when they have nothing elſe to draw them back? But had they the drawings of the Holy Ghoſt, and thoſe words of love, and thoſe ſtirrings of the Spirit of God in them as I have had, and as I have daily, how would they be as ready to be drawn to good as they are to evil? I wonder that they are not moved more by the word, I but my heart is not moved by the drawings of Gods Spirit, had they but taſted how ſweet God is, they never taſted the ſweetneſs of the word, nor the ſweetneſs that there is in the waies of God as I have done, had they taſted what I have taſted, and felt what I have felt, it would have been better with them than it is with me. And ſo many ſuch Conſiderations being put into the ballance, though others be very vile and wicked, yet we have good reaſon to look upon others better than our ſelves, at leaſt to look upon our ſelves as vile as any in the world; yea viler, becauſe (I ſay) we cannot know what helps others have had, nor what inward good is in others, as we may of our ſelves.
Secondly: And further, We have cauſe to judg of others better than our ſelves, though prophane and wicked, for their ſi…s do not do ſo much hurt as our ſins do; though the… be wicked outwardly, yet all the ſins of all the prophane people in a Town, do not do a quarter ſo much hurt as the ſins of a few profeſſors of Religion▪ thy Lightneſs, thy Wantonneſs, thy Pride and Covetouſneſs, doth more hurt than the open ſins of others, the Covetouſneſs of a Profeſior of Religion, doth more hurt than the theft of another if another ſhould rob & ſteal, it doth not diſhonor God, and pollute Gods name, ſo much as the Covetouſneſs of a Profeſſor of Religion: the Swearings of other men do not diſhonor God ſo much as thy paſſion doth. You think thoſe notorious wretches, that take Gods name in vain, and ſwear, but I ſay thou polluteſt Gods name more by thy Paſſion, and it may be putteſt off many from Religion more by thy froward carriage than Swearing doth in another man; for it is true, they ſin againſt God, but what hurt d…th it do, there is nothing expected from them; but this thing is expected from thee, it may be thou maiſt be a means to convert thy Huſband, or Wife, and thou hardeneſt them by this means, now what reaſon haſt thou to judg others worſe than thy ſelf, when thou doſt God as much diſhonor as others? Now ſuch conſiderations and many others that might be named, ſhews ground enough why we ſhould judg of others better than our ſelves.
And by the way therefore let this Conſideration teach thoſe that are wicked, let it inform them likewiſe in a miſtake of theirs, They think thoſe that profeſs religion do judg of others worſe than themſelves, now by this that you hear you may know that it is quite otherwiſe, had you but a Window opened into their boſome, into their heart you would find that they look upon none living ſo vile as themſelves.
Object. I but you wil ſay, They think others are wicked, and that others ſhall go to Hell, and that they ſhall go to Heaven.
Anſw. This muſt be granted indeed, and this would wrong the Grace of God, if they ſhould not think their condition better than others, if they ſhould think that they were in as dangerous a condition as the wicked and ungodly, No, they bleſs God for the condition that they are in, that God hath opened their Eyes, and ſhewed them the evilneſs of their hearts and lives, and they would not for a thouſand worlds venture their condition with theirs: Certainly, one that knows the difference between a converted eſtate, and an unconverted, would not for a thouſand worlds venture for a quarter of an hour to be in their condition, yet this doth not hinder, but that they look upon themſelves, as in themſelves, as vile and as wretched as any; & for one time that thou doſt condemn thy ſelf before God, they do it a hundred times it may be a thouſand times, and God knows they judg of themſelves worſe than thou doſt of thy ſelf; thou goeſt on merrily, and thinkeſt thy ſelf in a good condition, but they are daily judging of themſelves and humbling themſelves before God, and admiring Gods goodneſs that they are out of Hell, but thou doſt not ſo, and therefore they may look upon themſelves as more vile, and ſo be more humble.
Object, But you wil ſay, If the beſt ſhould judg of others better than themſelves; this may be well then for others, for they may ſay, then our condition is not ſo bad, if the beſt of all may be as bad as we.
Now to that I anſwer.
Though they are to judg of themſelves worſe than others, yet if thou wouldſt look into thine own heart, thou mai'ſt ſee a great deal more evil in thy heart than is in theirs, it may be they may judg themſelves to be worſe than thee, ſo far as they ſee into themſelves, but thou maiſt ſee more evil in thy heart than is in theirs.
Object. But then may not this make wicked men ſecure and ſay, Well, we may find mercy and be ſaved as well as the beſt, for the beſt may know ſo much evill of themſelves, that they may judg themſelves worſe than others.
To that I anſwer,
For Mercy, I grant you, it is poſſible thou maiſt have as much mercy as they, it is poſſible thou maiſt come into as good a condition as they, and therefore thou maiſt make this uſe of it, and much good it may do thee, that is to ſay, well, it is then poſſible that my Soul may be ſaved, and find mercy as well as the beſt of them all, I but do not ſay it may be ſo, and thou remaineſt as bad as thou art, there muſt be then that change in thee that is in them.
Well, but then this may not be abuſed that we ſpeak of: Know this, that Gods Grace is free, God may let them be ſaved and yet damn thee.
And yet Laſtly, I would have thee raiſe thy meditations upon this, What! Are they as vile as I of themſelves, and yet do I continue in an unconverted eſtate? Oh! How fearfull is my condition then, that God hath manifeſted that he hath choſen ſome as vile as I, and hath left me, hath taken others that are as vile as I, and may be worſe than I, and leaves me to go in the common road of death and deſtruction? Oh! the ſad condition that that man is in! the truth is, it is a very daunting conſideration, for a man to think thus, there are ſuch and ſuch that are as bad as I, and have as bad hearts as I, and yet God for the preſent hath left me unchoſen, and hath choſe them, this ſhould daunt the heart of any man. Haſt thou not known ſome wicked Companion of thine own, ſome wicked Woman or Siſter that God hath been pleaſed to dart light into them, and humbled and converted them, and hath left thee that art not ſo vile? Oh! thou ſhouldſt tremble and fear at the thoughts of this! What am I? though I lived more civilly than they did, yet ſhal God chooſe them and leave me? What a dangerous ſign is this that I am not one that God will chooſe? though I do not know what God may do hereafter, but for the preſent (I ſay) thou haſt cauſe to be humbled, and not to reſt in this condition. Wel, That is the firſt thing. The behavior of an humble Spirit in reſpect of others is, To judg of others better than themſelves, Oh! what a great deal of miſchief would … hinder in the world? What a great deal of hurt is there in the world for want of this humble heart? What quiet lives might Men and Women live amongſt themſelves? How would they enjoy this Promiſe in the Text? Learn of me for I am meek and lowly in heart, and you ſhall find reſt unto your Souls. It would keep us from cenſoriouſneſs which makes a great deal of diſturbance in the world, Oh, the diſturbance, that cenſoriouſneſs makes in the world; the giving rigid cenſures of others, keeps many from profeſſing Religion, and makes them complain of thoſe that profeſs Religion, you complain that when you profeſs Religion you are ſo hated of others, and you think it is only becauſe the world loves only their own, therefore becauſe you are of the world therefore the world hates you; Nay, it may be it is becauſe of the Pride of your hearts, and cenſoriouſneſs of others, had you an humble heart to look upon your own Spirits, and judg of others better than your ſelves, you might live more quiet lives, and have more reſpects from others that you converſe withall, and ſooner convince them, and draw them to the love of Godlineſs, for one that hath an humble Spirit will be willing to take notice of any good in others; now becauſe there is not ſo much good in others as in you, therefore you take no notice of others, but an humble Spirit takes notice of any good in others, and if his judgment fails in any thing, it ſhall be in this, that he wil judg others better than himſelf, that is the firſt.