A Comparison Between the Lowly and the Proud
Prov. xvi. 19.
Better it is to be of an lumhle spirit with the lowly, than to divide the with the proud.
Could men once be brought to believe, that it is better to have their minds bend to the crook in their lot, than to force the crook to their mind, they would be in a fair way to bring their matters to a good account. Hear then the divine decision in that case: “Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.” In which words,
86 THE LOWLY AND PROUD CONTl.ASTED.
First. There is a comparison instituted, and that between two parties, and two points wherein they vastly differ.
1st. The parties are the lowly and the proud, who differ like heaven and earth: the proud are climbing up and soaring aloft; the lowly are content to creep on the ground, if that is the will of God. Let us view them more particularly as the text represents them.
On the one hand is the lowly. Here there is a line-reading and a marginal, both from the Holy Spirit, and they differ only in a letter. The former is the afflicted or poor, that are low in their condition; those that have a notable crook in their lot through affliction laid on them, whereby their condition is lowered in the world. The other is the lowly or meek humble ones, who are low in their spirit, as well as their condition, and so have their minds brought down to their lot. Both together making the character of this lowly party.
On the other hand is the proud; the gay and high minded ones. It is supposed here that they are crossed too, and have crooks in their lot; for, dividing the spoil is the consequent of a victory, and a victory pre-supposes a battle.
2nd. The points wherein these parties are supposed to differ, viz: being of a humble spirit, and dividing the spoil.
Afflicted and lowly ones may sometimes get their condition changed, may be raised up on high, and divide the spoil, as Hannah, Job, &c. The proud may sometimes be thrown down and crushed, as Pharaoh, Nebuchadnezzar, &c. But that is not the question. Whether it is better to be raised up with the lowly or thrown down with the proud? There would be no difficulty in determining that. But the question is, Whether it is better to be of a low and humble spirit, in low circumstances, with afflicted humble ones; or to divide the spoil, and get one’s will, with the proud? If men would speak the native sentiments of their hearts, thai question would be determined in a contradiction to the text. The points then here compared and set one against another, are these:
On the one hand, to be of a humble spirit with afflicted lowly ones. (Heb.) To be low of spirit; for the word primarily denotes lowness in situation or state: so the point here proposed is to be with, or in the state of, afflicted lowly ones, having the spirit brought down to that low lot; the lowness of the spirit balancing the lowness of one’s condition.
On the other hand to divide the spoil with the proud. The point here proposed is, to be with or in the state of the proud, having their lot by main force brought to their mind; as those who, taking themselves to be injured, fight it out with the enemy, overcome and divide the spoil according to their will.
Secondly. The decision made, wherein the former is preferred to the latter; “Better is it to be of an humble spirit with the lowly than to divide the spoil with the proud.” If these two partieF were set before us, it were better to take qui
88 THE LOWLY RiRELY TO B£ FOUND.
lot with those of a low condition, who have their spirits brought as low as their lot, than with those, who, being of a proud and high spirit, have their lot brought up to their mind. A humble spirit is better than a heightened condition.
DocT. There is a generation of lowly afflicted ones, having their spirit lowered and brought down to their lot; whose case, in that respect, is better than that of the proud getting their will, and carrying all to their mind.
I. We shall consider the generation of the lowly afflicted ones, having their spirit brought down to their lot. And we shall.
First. Lay down some general considerations about them.
1. There is such a generation in the world, bad as the world is. The text expressly mentions them, and the scripture elsewhere speaks of them; as Psal. ix. 12. and x. 12. Matth. v. 3. with Luke vi. 20. Where shall we seek them 1 Not in heaven, there are no afflicted ones there; nor in hell, there are no lowly and humble ones there, whose spirit is brought to their lot. In this world they must then be, where the state of trial is.
2. If it were not so, Christ, as he was in the world, would have no followers in it. He was the head of that generation whom they all copy after, “Learn of me, for I am meek and lowly of heart.” Matt. xi. 29. And for his honour, and the honom of his cross, they will never be wanting while tho world stands, Rom. viii. 29. “Whom he did foreknow he also did predestinate to be conformed to the image of his Son.” His image lies in these two, siiflering and holiness, whereof lowliness is a chief part.
3. Nevertheless, they are certainly very rare in the world. Agur observes, that there is another generation, (Prov. xxx. 13. “There eyes are lofty, and their eye-lids lifted up,”) quite opposite to them, and this makes the greatest company by far. The low and afflicted lot is not so very rare, but the lowly disposition of spirit is rarely yoked with it. Many a high spirit keeps up in spite of lowering circumstances.
4. They can be no more in number than the truly godly; for nothing less than the power of divine grace can bring down men’s minds from their native height, and make their will pliant to the will of God. 2 Cor. x. 4, 5. Men may put on a face of submission to a low and crossed lot, because they cannot help it, and they see it is in vain to strive: but to bring the spirit truly to it, must be the effect of humbling grace.
5. Though all the godly are. of that generation, yet there are some of them to whom the character more especially belongs. The way to heaven lies through tribulation to all, Acts xiv. 22; and all Christ’s followers are reconciled to it notwithstanding, Luke xvi. 26; Yet there are some of them more remarkably disciplined than others, whose spirit is hereby humbled and brought down to their ht, Psal. cxxxi. 2. “Surely I have behaved and quieted myself as a child that is weaned of his mother; my soul is even as a weaned child.” Phil, iv. 1], 12, “For I have learned, in whatsoever state I am, therewith to be content. 1 know both how to be abased, and I know how to abound; every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.”
6. A lowly disposition of soul, and habitual aim and bent of the heart that way, has a very favourable construction put upon it in heaven. Should we look for a generation perfectly purged of pride and rising of heart against their adverse lot at any time, we should find none in this world; but those who are sincerly aiming and endeavouring to reach it, and keep the way of contented submission, though sometimes blown aside, and returning to it again, God accounts to be that lowly generation. 2 Cor. vii. 10, 11. James, v. 11.
Secondly. We shall enter into particulars. There are three things which together make up their character.
1st. Affliction in their lot. That lowly generation, preferred to the proud and prosperous, is a generation of afflicted ones, whom God keeps under the discipline of the covenant. V/e may take it up in these two:
1. There is a yoke of affliction of one kind or other oftentimes upon them. Psal. lxxiii. 14. God is frequently visiting them as a master doth his scholars, and a physician his patients; whereas others in a sort overlooked by him. Rev. iii. 19. They are accustomed to the yoke, and that from the time they enter into God’s family. Psal. cxxxix. 1 — 3. God sees it good for them. Lam. iii. 27, 28.
2. There is a particular yoke of affliction which God has chosen for them, that hangs about them, nd is seldom, if ever, taken off them. Luke. ix. 23. That is their special trial, the crook in their ] lot, the yoke which lies on them for their constant i exercise. Their other trials may be exchanged, but that is a weight that still hangs about them, j
bowing them down. /
2dly. Lowliness in their disposition and tenour of spirit. They are a generation of lowly humble ones, whose spirits God has, by his grace, brought down from their natural height. And thus,
1. They think soberly and meanly of themselves; what they are, 2 Cor. xii. 9, 10; what they can do; 2 Cor iii. 5: what they are worth, Gen. xxxii. 10, and what they deserve. Lam. iii. 22. Viewing themselves in the glass of the divine law and perfection, they see themselves as a mass of imperfection and sinfulness. Job, 5, 6.
2. They think highly and honourably of God. Psal. cxlv. 3. They are taught by the Spirit what God is; and so entertain elevated thoughts of him. They consider him as the Sovereign of the world; his perfections as infinite; his work as perfect. They look on him as the fountain of happiness, a God in Christ, doing all things well; trusting his wisdom, goodness, and love, even where they cannot see. Heb. xi. 8. “~^
3. They think favourably of others, as far as in i
yjustice, they may, Phil. ii. 3. Though they cannot / hinder themselves from seeing their glaring faults, / yet they are ready withal to acknowledge their / excellencies, and esteem them so far. And be-I cause they see more into their own merits and advantages for holiness, and misimproving thereof, than they can see into others, they are apt to look on others as better than themselves, circumstances .compared.
4. They are sunk down into a state of subordination to God and his will. Psal. cxxxi. 1, 2. Pride sets a man up against God, lowliness brings him back to his place, and lays him down at the feet of his sovereign Lord, saying, Thy will be done on earth, &lc. — They seek no more the command, but are content that God himself sit at the helm of their affairs, and manage all for them, Psal.^ xlvii, 4.
5. They are not bent on high things, but disposed to stoop to low things. Psal. cxxxi. 1. Lowliness levels the towering imaginations, which pride mounts up against heaven; draws a veil over all personal worth and excellences before the Lord; and yields a man’s all to the Lord, to be as stepping-stones to the throne of his glory. 2 Sam. XV. 25, 26.
6. They are apt to magnify mercies bestowed on them. Gen. xxxii. 10. Pride of heart overlooks and vilifies mercies one is possessed of, and fixes the eye on what is wanting in one’s condition, making one like the files, which pass over the sound places, and swarm together on the sore.
CHARACTER OF THE LOWLl 93
On the contrary, lowliness teaches men to recount the mercies they enjoy in the lowest condition, and to set a mark on the good things they have possessed, or yet do. Job. ii. 10.
3dly. A spirit brought down to their lot. Their lot is a low and ajfflicted one; but their spirit is as low, being, through grace, brought down to it. We may take it up in these five things:
1, They submit to it as just, Mic. vii. 9. “I will bear the indignation of the Lord, because 1 have sinned against him.” There are no hardships in our condition, but we have procured them to ourselves; and ii is therefore just that we kiss the rod, and be silent under it, and so lower our spirits to our lot. If they complain, it is of themselves; their hearts rise not up against the Lord, far less do they open their mouth against the heavens. They justify God and condemn themselves, reverencing his holiness and spotless righteousness in his proceedings against them.
2. They go quietly under it as tolerable. Lam. iii. 26 — 29. “It is good that a man should both hope and quietly wait for the salvation of the Lord. It is good for a man that he bear the yoke in his youth. He sitteth alone, and keepeth silence, because he hath borne it upon him; he putteth his mouth in the dust, if so be there may be hope.” While the unsubdued spirit rages under the yoke as a bullock unaccustomed to it, the spirit brought to the lot, goes softly under it. They see it is of the Lord’s mercies that it is not worse; they take up the naked cross, as God lays it down, without those
/overweights upon it that turbulent passions add / thereunto; and so it becomes really more easy than / they thought it could have been, like a burden iit-I ted on the back. y
3. They are satisfied in it, as drawing theii-t5ornfort from another quarter than their outward condition, even as the house stands fast, when the prop is taken away that it did not lean upon. “Although the fig-tree should not blossom, neither fruit be in the vine, — yet I will rejoice in the Lord.” Hab. iii. 17, 18. Thus did David in the day of his distress, “He encouraged himself in the Lord his God.” 1 Sam, XXX. 6. It is an argument of a spirit not brought down to the lot, when men are damped and sunk under the hardships of it, as if their condition in the world were the point whereon their happiness turned. It is want of mortification that makes men’s comforts to wax and wane, ebb and flow, according to the various appearances of their lot in the world.
4. They have a complacency in it, as that which is fit and good for them. Isa. xxxix. 8. 2 Cor. xii. 10. Men have a sort of complacency in the working of physic, though it gripes them sore; they rationally think with themselves that it is good and best for them: so these lowly souls consider their afflicted lot as a spiritual medicine, necessary, fit, and good for them; yea, best for them for the time, since it is ministered by their heavenly Father; / and so they reach a holy complacency in their low, afflicted lot.
The lowly spirit extracts this sweet Out of the bitterness in his lot, considering how the Lord, by means of that afflicting lot, stops the provision for unruly lusts, that they may be starved: how he cuts off the by-channels, that the whole stream of the soul’s love may run towards himself; how he pulls off, and holds off the man’s burden and clog of earthly comforts, that he may run the more eX” peditiously in the way to heaven.
5, They rest in it, as what they desire not to come out of, till the God that brought them into it, see it meet to bring them out with his good will. Isa. xxviii. 16. Though an unsubdued spirit’s time for deliverance is always ready, a humble soul will be afraid of being taken out of its afflicted lot too soon. It will not be for moving for a change, till the heaven’s moving bring it about; so this hinders not prayer, and the use of appointed means, with dependence on the Lord; but requires faith, hope, patience, and resignation. 2 %tm. xv. 25, 26.
II. We shall consider the generation of the proud getting their will and carrying all to their mind. And in their character also are three things.
First, There are crosses in their lot. They also have their trials allotted them by overruling providence, and let them be in what circumstances they will in the world, they cannot miss them altogether. For consider,
1. The confusion and vanity brought into the creation by man’s sin, have made it impossible to get through the world, but men must meet with what will ruffle them. Eccles. i. 14. Sin has turned the world from a paradise into a thicket there is no getting through without being scratched. As midges in the summer will fly about those walking abroad in a goodly attire, as well as about those in sordid apparel; so will crosses in the world meet with the high as well as the low.
2. The pride of their heart exposes them particularly to crosses. A proud heart will make a cross to itself, where a lowly soul would find none. Esth. V. 13. It will make a real cross ten times the weight it would be to the humble. The generation of the proud are like nettles and thorn hedges, upon which things flying about do fix, while they pass over low and plain things; so none are more exposed to crosses than they, though none so unfit to bear them; as appears from,
Secondly, Reigning pride in their spirit. Their spirits were never subdued by a work of thorough humiliation, they remain at the height in which the corruption of nature placed them: hence they can by no means bear tro yoke God lays on them. The neck is swollen with the ill humours of pride and passion; hence, when the yoke once begins to touch it, they cannot have any more ease. We may view the case of the proud generation here in three things.
1. They have an over-value for themselves; and so will not stoop to the yoke; it is below them. What a swelling vanity is in that, Exod. v. 2.” Who is the Lord that I should obey his voice V* Hence a work of humiliation is necessary to make one take on the yoke, whether of Christ’s precepts or providence. The first error is in the understanding; whence Solomon ordinarily calls a wicked man a fool; accordingly the first stroke in conversion is there too, by conviction to humble. Men are bigger in their own conceit, than they are indeed; therefore God, suiting things to what we are really, cannot please us.
2. They have an unmortified self-will, arising from that over-value for themselves, and they will not stoop. Exod. v. 2. The question betwixt Heaven and us is, whether God’s will or our own must prevail? Our will is corrupt, God’s will is holy; they cannot agree in one. God says in his providence, our will must yield to his; biA that it will not do, till the iron sinew in it be broken. Rom. viii. 7. Isa. xlviii. 4.
3. They have a crowd of unsubdued passions taking part with self-will; and they say, He shall not stoop, Rom. vii. 8, 9; and so the war begins, and there is a field of battle within and without the man. James iv. 1.
A holy God crosses the self-will of proud creatures by his providence, overruling and disposing of things contrary to their inclination; sometimes by his own immediate hand, as in the case of Cain. Gen. iv. 4, 5; sometimes by the hand of men carrying things against their mind, as in the case of Ahab to whom Naboth refused his vineyard. 1 Kings xxi. 4.
The proud heart and will, unable to submit to the
cross, or to bear to be controlled, rises up against
it, and fights for the mastery, with its whole force
of unmortified passions. The design is to remove the cross, even the crook, and bring the thing to their own mind: this is the cause of this unholywar, in which,
{!.) There is one black band of hellish passions that marches upwards, and makes an attack on heaven itself, namely, discontent, impatience, murmuring, frettings, and the like. “The foolishness of man perverteth his way; and his heart fretteth against the Lord.” Prov. xix. 3. These fire the breast, fall the countenance. Gen. iv. 6, let ofl sometimes a volley of indecent and passionate complaints, Jude, ver. 16, and sometimes of bias* phemies, 2 Kings vi. 33.
(2.) There is another that marches forward, and makes an attack on the instrument or instruments of the cross, namely, anger, wrath, fury, revenge, bitterness, &c. Prov. xxvii. 4. These carry the man out of the possession of himself, Luke xxi. 19, fill the heart with a boiling heat, Psa. xxxix. 3, the mouth with clamour and evil-speaking, Eph. iv. 31, and threatenings are breathed out; Acts ix. 1, and sometimes set the hands on work, a most heavy event, as in the case of Ahab against Naboth.
Thus the proud carry on the war, but oftentimes they lose the day, and the cross remains immovable for all they can do; yea, and sometimes they them selves fall in the quarrel, it ends in their ruin. Exod. XV. 9, 10. But that is not the case in the text. For we are to consider them as,
Thirdly, Getting their will, and carrying all to their mind. This speaks,
1. Holy providence yielding to the man’s unmortified self-will, and letting it go according to his mind. Gen. vi. 3. God sees it meet to let the struggle with him fall, for it prevails not to his good. Isa. i. 5. So the reins are laid on the proud man’s neck, and he has what he would be at; “Ephraim is joined to idols, let him alone.” Hos. iv. 17.
2. The lust remaining in its strength and vigour, Psa. lxxviii. 30. “They were not estranged from their lust.” God, in the method of his covenant sometimes gives his people their will, and sets them where they would be; but then, in that case, the lust for the thing is mortified, and they are as weaned children. Psal. x. 17. But here the lust remains rampant: the proud seek meat for it, and get it.
3. The cross removed, the yoke taken off. Psal. lxxviii. 29. They could not think of bringing their mind to their lot; but they thwarted with it, wrestled and fought against it, till it is brought up to their mind: so the day is their own, the victory is on their side.
4. The man is pleased in his having carried his point, even as one is when he is dividing the spoil. 1 Kings xxi. 18, 19.
Thus the case of the afflicted lowly generation, and the proud generation prospering, is stated. Now,
III. I am to confirm the doctrine, or the decision of the text. That the case of the former is better than that of the latter. It is better to be in a
587^57 low afflicted condition, with the spirit humble and brought down to the lot, than to be of a proud and high spirit, getting the lot brought up to it, and matters go according to one’s mind. This will appear from the following considerations.
1. Humility is so far preferable to pride, that in no circumstances whatsoever its preferableness can fail. Let all the afflictions in the world attend the humble spirit, and all the prosperity in the world attend pride, humility will still have the better: as gold in a dunghill is more excellent than so much lead in a cabinet, For,
(1.) Humility is a part of the image of God. Pride is the master-piece of the image of the devil. Let us view him who was the express image of the Father’s person, and we shall behold him meek and lowly in heart. Matt. xi. 29. None more afflicted, yet his spirit perfectly brought down to his lot, Isa. liii. 7. “He was oppressed, and he was afflicted, yet he opened not his mouth.” That is a shining part of the divine image: for though God cannot be low in respect of his state and condition, yet he is of infinite condescension, Isa. lvii. 15. None bears as he, Rom. ii. 4, nor suffers patiently so much contradiction to his will; which is proposed to us for our encouragement in affliction, as it shone in Christ. “For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.” Heb. xii. 3.
Pride, on the other hand, is the very image of the devil. 1 Tim. iii. 6. Shall we value ourselves on the height of our spirits? Satan will vie with the highest of us in that point; for though he is the most miserable, yet he is the proudest in the whole creation. There is the greatest distance between his spirit and his lot; the former is as high as the throne of dod, the latter as low as hell: and as it is impossible that ever his lot should be brought up to his spirit; so his spirit will never come down to his lot: and therefore he will be eternally in a state of war with his lot. Hence, even at this time, he has no rest, but goes about, seeks rest indq,ed, but finds none.
Now, is it not better to be like God than like the devil; like him who is the fountain of all good ihan him who is the spring and sink of all evil? Can any thing possibly cast the balance here, and turn the preference to the other side? “Then better it is to be of an humble spirit with the lowly,” &;c.
(2.) Humility and lowliness of spirit qualify us for friendly communion and intercourse with God in Christ. Pride makes God our enemy. 1 Pet. V. 5. Our happiness here and hereafter depends on our friendly intercourse with Heaven. If we have not that, nothing can make up our loss. Psal. XXX. 5. If we have that, nothing can make us miserable, Rom. viii. 31. “If God be for us, who can be against us?” Now, who are they whom God is for, but the humble and lowly? they who being in Christ are so made like him. He blesses them, and declares them the heirs of the crown of glory: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Matt. v. 3. He will look to them, be their condition ever so low, while he overlooks others. Isa. lxvi. 2. He will have respect to them, however they be despised: “Though the Lord be high, yet hath.he respect to the lowly; but the proud he knoweth afar off.” Psal. cxxxviii. 6. He will dwell with them, however poorly they dwell. Isa. lvii. 15. He will certainly exalt ihem in due time, however low they lie now. Isa. xl. 4.
Whom is he against? Whom does he resist? The proud. Them he curseth, Jer. xvii. 5, and that curse will dry up their arm at length. The proud man is God’s rival; he makes himself his own god, and would have those about him make him theirs too; he rages, he blusters, if they will not fall down before him. But God will bring him down. Isa. xl. 4. Psal. xviii. 27.
Now, is it not better to be qualified for communion with God, than to have him engaged against us, at any rate?
(3.) Humility is a duty pleasing to God, pride a sin pleasing to the devil. Isa. lvii. 15; 1 Tim. iii. 6. God requires us to be humble, especially under affliction, “and be clothed with humility.” 1 Pet. v. 5, 6. That is our becoming garment. The humble publican was accepted, the proud pharisee rejected. We may say of the generation of the proud, as 1 Thess. ii. 16. “Wrath is come upon them to the uttermost.” They please neither God nor men, but only themselves and satan, whom they resemble in .. Now duty is better than sin at any rate.
“2. They whose spirits are brought down to their afflicted lot, have much quiet and repose of mind, while the proud, that must have their lot brought up to their mind, have much disquiet, trouble, and vexation. Consider here, that, on the one hand,
Quiet of mind, and ease within, is a great blessing, upon which the comfort of life depends. Nothing without this can make one’s life happy. Dan, V. 6. And where this is maintained, nothing can pnake it miserable. John xvi. 33. This being secured in God, there is a defiance bid to all the troubks of the world. Psal. xlvi. 2, 3, like the child sailing in the midst of the rolling waves.
The spirit brought down to the lot makes and maintains this inward tranquillity. Our whole troubl-e in our lot in this world rise« from the disagreement of our mind therewith; let tie mind be brought to the lot, and the whole tumult is instantly hushed; let it be kept in that disposition, and the man shall stand at ease in his affliction like a rock unmoved with waters beating on it. Col. iii. 15. “And let the peace of God rule in your hearts, to the which also ye are called.’”
On the other hand, consider,
What disquiet of mind the proud suffer ere they can get their lot brought up to their mind. “They have taught their tongues to speak lies, and they weary themselves to commit iniquity.” Jer. ix. 5. James iv. 2. ‘’ Ye lust, and have not; ye kill, and desire to have, and cannot obtain; ye fight and war, yet ye have not.” What arrows of grief go through iheir heart! what torture of anxiety.
104 DOCTRINE OF THE TEXT CONFIR:vrED.
fretting, and vexation, must they endure! what contrary passions fight within them! and what sallies of passions do they make! what uneasiness was Haman in, before he could carry the point oi revenge against Mordecai, obtaining the king’? decree!
When the thing is got to their mind,, it will not quit the cost. The enjoyment thereof brings not so much satisfaction and pleasure, as the want ot it gave pain. This was evident in Rachers case, as to the having of children; and in that case Psal. lxxviii. 30, 31. There is a dead fly in the ointment that mars the savour they expected to find in it. Fruit plucked off the tree of providence, ere it is ripe, will readily set the teeth on edge. It proves like the manna kept over night. Exod. xvi. 20.
They have but an unsure hold of it; it doth not last with them. Either it is taken from them soon, and they are just where they were again: “I gave them a king in my anger, and took him away in my wrath.” Hos. xiii. 11. Having a rool of pride, it quickly withers away; or else they are tak«43 from it, that they have no access to enjoy it. So Haman obtained the decree; but ere the day of the execution came, he was gone.
3. They that get their spirit brought down to their afflicted lot, gain a point far more valuable than they who in their pride force up their lot to their mind. Prov. xvi. 32.” He that is slow in anger, is better than the mighty; and he that ruleth
his spirit, than he that taketh a city.” This will appear, if you consider,
(1.) The latter makes but a better condition in outward things, the former makes a better man. The life is more than meat. — The man himself is more valuable than all external conveniences that attend him. What therefore betters the man is preferable to what betters only his condition. Who doubts but where two are sick, and the one gets himself transported from a coarse bed to a fin-e one, the sickness still remaining; the other lies still in the coarse bed, but the sickness is removed; that the case of the latter is preferable? So here, &c.
(2.) The subduing of our own passions is more excellent than to have the whole world subdued to our will: for then we are masters of ourselves, according to that, Luke xxi. 19. Whereas, in the other case, we are still slaves to the worst of masters, Rom. vi. 16. In the one case we are safe, blow what storm will; in the other we lie exposed to thousands of dangers, Prov. xxv. 28. “He that hath no rule over his own spirit, is like a city that is broken down, and without walls.”
(3.) V/hen both shall come to be judged, it will appear the one has multiplied the tal<3 of their good works, in bringing their spirit to their lot; the other, the tal« of their ill works, in bringing their lot to their spirit. We have to do with an omfiiscient God, in whose eyes every internal action is a work, good or bad, -to be reckoaed for. Rjoia. ai. 16.
An afflicted lot is painful, but, where it is well managed, it is very fruitful; it exercises the graces of the Spirit in a christian, which otherwise would lie dormant. But there is never an act of resignation to the will of God under the cross, nor an act of trusting in him for his help, but they will be recorded in heaven’s register as good works. MaL iii. 16. And these are occasioned by affliction.
On the other hand, there is never a rising of the proud- heart against the lot, nor a faithless attempt to bring it to our mind, whether it succeed or not but it passes for an ill work before God. How then will the tale of such be multiplied by the wai in which the spoil is divided!
Use 1. Of information. Hence we may learn
1. It is not always best for folks to get their will. Many there are who cannot be pleased with God’s will about them,, and they get their own will with a vengeance, Psal. lxxxi. 11, 12. “Israel would none of me, so I gave them up to their own hearths lust; and they walked in their own counsels.” It may be most pleasant and grateful for the time, but it is not the safest. Let not the people pride themselves in their carrying things that way then by a strong hand; let them not triumph in such victory: the after-reckoning will open their eyos.
2. The afflicted crossed party, whose lot is kept low, is so far from being a loser, that he is a gainer thereby, if his spirit is brought down to it. And if he will see things in the light of God’s unerring word, he is in better case than if he had got all carried to his mind. In the one way the vessels of wrath are fitted for destruction. Psal. lxxviii. 29 — 31. In the other, the vessels of mercy are fitted for glory, and so God disciplines his own. Lam. iii. 27.
3. It is better to yield to Providence than to ilglit it out, though we should win. Yielding to the sovereign disposal is both our becoming duty and our greatest interest. Taking that way, we act most honourably; for what honour can there be in the creature’s disputing his ground with his creator? and we act most wisely; for whatever may be the success of some battles in that case, we may be sure victory will be on Heaven’s side in the war, 1 Sam. ii. 9. “For, by strength shall no man prevail.”
4. It is of so much greater concern for us to get our spirits brought down than our outward condition raised. But who believes this? All men strive to raise their outward condition; most men never mind the bringing down of their spirits, and few there are who apply themselves to it. And what is that but to be concerned to minister drink to the thirsty sick, but never to mind to seek a cure for them, whereby their thirst may be carried off.
Use 2. Of exhortation. As .you meet with crosses in your lot in the world, let your desire be rather to have your spirit humbled and brought down, than to get the cross removed. I mean not but that you may use all lawful means for the removal of your cross, in dependence on God; but only that you be more concerned to get your spirit
1Q8 IMPROVEMENT OF THE SUBJECT.
to bow and ply, than to get the crook in your Id evened.
Motive 1. It is far more needful for us to have our spirits humbled under the cross, than to have the cross removed. The removal of the cross is needful only for the ease of the flesh, the humbling for the profit of our souls, to purify them, and bring them into a state of health and cure.
2. The humbling of the spirit will have a mighty good effect on a crossed lot, but the removal of the cross will have none on the unhumbled spirit. The humbling will lighten the cross mightily for the time Matt. xi. 30, and in due time carry it cleanly off, 1 Pet. v. 6. But the removal of the cross is not a means to humble the unhumbled; though it may prevent irritation, yet the disease still remains.
3. Think with yourselves how dangerous and hopeless a case it is to have the cross removed ere the spirit is humbled; that is, to have the means of cure pulled away and blocked up from us, while the power of the disease is yet unbroken; to be taken off trials ere we have given any good proof of ourselves, and so to be given over of our physician as hopeless, Isa. i. 5. Hos. iv. 17.
Use 3. For direction. Believing the gospel, taKe God for your God in Christ towards your eternal salvation, and then dwell much on the thoughts of God’s greatness and holiness, and of your own sinfulness; so will you be humbled under the mighty hand of God; and, in due time, he will lift you up.