Christian Love 47: Rest in Humility

By Hugh Binning

 

I don’t know any antidote so sovereign as the example of Jesus Christ, to cure this evil [pride], and he himself often proposes this for his disciples to receive, (John 13:13-17) ” You call me Master and Lord, and you say well, for so I am.  If I then, your Lord and Master, have washed your feet you should wash one another’s feet.  For I have given you an example, that you should do as I have done to you.  Verily, verily, I say to you, the servant is not greater than his lord, neither is he that is sent greater than he that sent him.  If you know these things, you are happy if you do them.” (Matthew 11:29-30), “Take my yoke upon you, and learn of me, for I am meek and lowly in heart and you shall find rest for your souls.  For my yoke is easy, and my burden is light.” (Matthew 20:27-28) “And whosoever will be great among you, let him be your servant.”

Even as the Son of man came not to be ministered to, but to minister, and give his life a ransom for many.  That this might always sound in our ears, the servant is not above his lord, the “Son of man came not to be ministered to, but to minister?” Oh whose spirit would not be encouraged? What understanding of wrong would it not make up for? What flame of contention about worth and respect would it not quench? What noise of tumultuous passions would it not silence?

Therefore, the apostle of the Gentiles prescribes this medicine,(Philippians 2:5-8) “Let this mind be in you, that was also in Christ Jesus who, being in the form of God, thought it not robbery to be equal with God but made himself of no reputation, and took upon himself the form of a servant, and was made in the likeness of man, and being found in appearance as a man, he humbled himself, and became obedient to death, even the death of the cross,”  If he humbled himself out of charity, who was so high, how should we humble ourselves, both out of charity and necessity, who are so low! If we knew ourselves, it would not be a strange thing that we were humble, the evidence of truth would forcefully obtain it from us.  But here is the wonder, that he who knew himself to be equal to God, should notwithstanding become lower than men, that the Lord of all should become the servant of all, and the King of glory make himself of no reputation! That he was pleased to come down lowest, who knew himself to be the highest of all, no necessity could persuade it, but charity and love has done it.

Now, then how monstrous and ugly a thing must pride be after this! That the dust should raise itself, and a worm swell, that bad, miserable man should be proud, when it pleased the glorious God to be humble, that absolute necessity should not move him to, what simple love persuaded him to! How this heightens and elevates humility, that such an one gives out himself, not only as the teacher, but as the pattern of it.  “Learn of me, for I am meek and lowly in heart, and you shall find rest for your souls!”

 

[The End]


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Christian Love 45: Humility and Peace

By Hugh Binning

 

Lowliness of mind is the strongest bond of peace and charity. It banishes away strife and vain glory, and makes each man to esteem another better than himself, (Philippians 2:3) because the humble man knows who he is inside, and only another’s outside. Now certainly the outside is always better and more misleadingly attractive than the inside, and therefore a humble man seeing nothing but his neighbor’s outside, and being acquainted thoroughly with his own inside, he esteems another better than himself. Humility, as it makes a man think well of another, so it hinders him from speaking evil of his brother. (James 4)

He lays down the ground work in the 10th verse, “humble yourselves in the sight of the Lord, and he shall lift you up.” He raises his superstructure, verses 11,12: “Don’t speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?” Certainly the very ground of evil speaking of that nature, is some advantage, we think, that it may improve our own reputation, by the belittling of another’s fame. Or, because we are so short sighted in ourselves, therefore we are sharp sighted towards others, and because we think little of our own faults, we are ready to come down heavy on other men’s to an extremity. But in doing so we take the place of the judge and law upon ourselves, which judges others, and is judged by none. So we judge others, and not ourselves. Neither will we suffer ourselves to be judged by others. This is to make ourselves the infallible rule, to judge the law.

Humility levels men to a holy subjection and submission to another, without the confusion of their different degrees and stations. It teaches men to give the respect and regard to one that is due to his place or worth, and to signify it in such a way as may testify the simplicity of their thinking and sincerity of their respect. (Ephesians 5:21) “Submit yourselves to one another in the fear of Christ.” (1st Peter 5),” Yes, all of you clothe yourselves with humility, to subject yourselves to one another; .”

Now, if humility can put a man below others, certainly it will make him endure patiently and willingly to be thought lowly of by others. When others give him that place to sit down, that he had already chosen for himself, will he think himself wronged and offended, though others about him think so? No, it is hard to persuade him of an injury of that kind, because the understanding of such an offence has for its foundation the imagination of some excellency beyond others, which lowliness has leveled out. He has placed himself low for every man’s edification that others can put him no lower, and there he sits quietly and peacefully. Bene qui latuit bene vixit. Affronts and injuries fly over him, and land upon the taller cedars, while the shrubs are safe. Qui cadit in plano, (vix hoc tamen evenit ipsum,) Sic cadit, ut tacta surgere possit humo. He sits so low, that he cannot fall lower, so a humble man’s fall upon the ground is indeed no fall indeed, but only in the thinking of others, but it a heavy and bruising fall from off the tower of self conceit.

 

 


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Christian Love 44: Humble Judging of Self

By Hugh Binning

 

Humility makes a man compare himself with the best, that he may find how bad he himself is.  But pride measures itself with the worst, that it may hide from a man his own imperfections.  The one takes a perfect rule, and finds itself nothing.  The other takes a crooked rule, and imagines itself something.

But this is the way that unity may be kept in the body, if all the members keep this method and order, the lowest to measure himself by him that is higher, and the higher to judge himself by him who is above himself, and he who is above the rest, to compare with the rule of perfection, and find himself further short of the rule than the lowest is below himself.  If our comparisons ascended like this, we would descend in humility, and all the different degrees of perfection would meet in one place of lowliness of mind.

But while our rule descends, our pride ascends.  The scripture holds out pride and self-conceit as the root of many evils, and humility as the root of many good fruits among men.  “Only through pride comes contention,” (Proverbs 13:10).  There is pride at least in one of the parties, and often in both.  It makes one man careless of another, and out of contempt not to study equity and righteousness towards him, and it makes another man impatient of receiving and bearing an injury or disrespect.  While every man seeks to please himself, the contention arises.  Pride in both parties make both stiff and inflexible to peace and equity, and in this there is a great deal of madness.  For, by this means, both bring on themselves more real displeasure and dissatisfaction to their spirits.

“But with the well advised is wisdom.”  Those who have discretion will not be so locked into their own conceits, but in humility they can forbear and forgive for the sake of peace.  And though this seems harsh and bitter at first, to a passionate and out of sorts mind, yet Oh how sweet it is after!  There is a greater sweetness and refreshment in the peaceable lowering of a man’s spirit, and in the quiet passing by any injury, than the highest satisfaction that revenge or contention ever gave a man.

“When pride comes, then comes shame, but with the lowly is wisdom,” (Proverbs 11:2) Pride grows to maturity and ripeness.  Shame is near at hand, almost as near as the harvest.  If pride comes up, shame is right behind it.  But there is a great wisdom in lowliness.  That is, the honorable society that walks in.  There may be a secret connection between this and the previous verse, “changing and false balances are abomination to the Lord, but a just measure is his delight.”  Now, if it is so in such low things as merchandise, how much more abominable is a false spiritual balance in the weighing of ourselves!  Pride has a false balance in its hand, the weight of self-love carries down the one scale by far.

 


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Christian Love 43: Love Lowers for Others

By Hugh Binning

 

The apostle Paul gives a solemn charge to the Romans (Romans 12:3), that no man should think highly of himself; but soberly, according to the measure of faith given.  That extreme undervaluing and denial of all worth in ourselves, though it be suitable before God (Luke 17: 6,7,10, Proverbs 30: 2,3 Job 42: 6, 1st Corinthians 3:7), yet it is not attracting to and is in-congruent with men.

Humility does not exclude all knowledge of any excellency in itself, or defect in another, it can discern, but this is the value of it: that it thinks soberly of the one, and not despise the other.  The humble man knows any advantage he has beyond another, but he is not wise in his own conceits.  He looks not so much on that side of things, his own perfections and others imperfections.  That is very dangerous.  But he casts his eye most on the other side, his own weaknesses and the others’ virtues, his worst part and their best part, and this makes up an equality or proportion.

Where there is inequality, there is a different measure of gifts and graces, there are many different varieties of failings and weaknesses, and degrees of them.  Now, how shall so unequal members make up one body, and join into one harmonious being, except this proportion be kept, that the defects of one be made up by the humility of another? The difference and inequity is taken away this way, by fixing my thoughts upon my own disadvantages and my brother’s advantages.  If I am higher in any way, yet certainly I am lower in some, and therefore the unity of the body may be preserved by humility.  I will consider in what way I come short, and in what way another excels, and so I can be lowered to them of low degree.  This is the substance of that which is spoken here. (Romans 12:16) “Do not mind high things, but condescend to men of low estate.  Do not be wise in your own conceits.” And this makes us come together in honor to prefer one another, thinking about the evil that is in us, and thinking of the good that is in others.  (Romans 12:10) “Be kindly affectionate one to another, with brotherly love in honor preferring one another.”

In this way there may be an equality of mutual respect and love, where there is a inequality of gifts and graces, there may be one measure of charity, where there are different measures of faith, because both neglect that disparity, and think on their own evils and the other’s good.

It is our way to compare ourselves among ourselves, and the result of that secret comparison is favored conceit of ourselves and the despising of others.  We take our measure, not by our own real and intrinsic qualities, but by the stature of other men’s, and if we find any disadvantage in others, or any preeminence in ourselves, in such a partial application and comparison of ourselves with others (as readily self-love, if it doesn’t find it, will imagine it), then we have a secret glorying within ourselves.  But the humble Christian dares not make himself of that number, nor does he boast of things without his measure.  He dares not to think himself good, because, deterioribus melior, “better than others who are worse.”  But he judges himself by the intrinsic measure which God has distributed to him, and so finds reason of sobriety and humility, and therefore he dares not stretch himself beyond his measure, or go beyond his station and degree, (2nd Corinthians 10:12-14).

 


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Christian Love 42: Humble Beginnings

By Hugh Binning

 

Now these are the steps of it, mentioned in Matthew 5, and the lowest step that a soul first ascends to him by, is poverty of spirit, or humility.  And truly the spirit cannot meet with Jesus Christ til he first bring it down low, because he has come so low himself, as that no soul can ascend up to heaven by him, except they bow down to his lowliness, and rise upon that step.  Now a man being humbled in spirit before God, and under his mighty hand, he is only fit to obey the apostolic precept “Be subject one to another,”. (1st Peter 5:5)

Humility towards men depends upon that poverty and self emptying under God’s mighty hand, verse 6.  It is only a lowly heart that can make the back to bow, and submit to others of whatsoever quality, and condescend to them of low degree.  (Romans 12:16, Ephesians 5:21)  But the fear of the Lord humbling the spirit will easily set it as low as any other can put it.  This is the only basis and foundation of Christian submission and moderation.  It is not a complementary condescending.  It consists not in an external show of gesture and voice.  That is but an apish imitation.  And indeed pride often will satisfy itself under voluntary shows of humility, and can demean itself to indecent and unseemly submissions to people far inferior, but it is the more deformed and hateful, that it lurks under some shadows of humility.  As an ape is the more ugly and ill favored that it is liker a man, because it is not a man, so vices have more deformity in them when they put on the garb and clothing of virtue.  Only it may appear how beautiful a garment true humility is, when pride desires often to be covered with the appearance of it, to hide its nakedness.

O how rich a clothing is the plain and simple garment of humility and poverty of spirit! “Be clothed with humility,”. (1st Peter 5:5)  It is the ornament of all graces.  It covers a man’s nakedness by the uncovering of it.  If a man had all other endowments, this one dead fly, would make all the ointment unsavory, pride. But humility is condimentum virtutum, as well as vestimentum.  It seasons all graces, and covers all infirmities.  Clothes are for ornament and necessity both.  Truly this clothing is alike fit for both, to adorn and beautify whatsoever is excellent, and to hide or supply whatsoever is deficient.

 


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Christian Love 41:The Blessed Poor

By Hugh Binning

 

The first week of creation, as it were, afforded two individual examples of this wise arrangement of divine justice, angels cast out of heaven, and man out of paradise, a high and terrible aim at wisdom brought both as low as hell. The pride of angels and men was only the rising up to a height, or climbing up a steep to the pinnacle of glory, that they might catch the lower fall.  But the last week of the creation, to speak so, will afford us rare and eminent demonstrations of the other, poor, bad, and miserable sinners lifted up to heaven by humility, when angels were thrown down from heaven for pride. What a strange sight, an angel, once so glorious, so low, and a sinner, once so bad and miserable, so high!

Truly may any man conclude within himself, “Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud,”.  (Proverbs 16:19) Happy lowliness, that is the foundation of true highness! But miserable highness that is the beginning of eternal lowness. “Blessed are the poor in spirit, for theirs is the kingdom of heaven,”. (Matthew 5:3)  Blessedness begins low, in poverty of spirit.  And Christ’s sermon upon blessedness begins at it, but it arises in the end to the riches of a kingdom, a heavenly kingdom.

Grace is the seed of glory, and poverty of spirit is the seed, first dead before it be enlivened to grow up in fruits. And indeed the grain “is not made alive except it die,” (1st Corinthians 15:36) and then it gets a body, and “brings forth much fruit,”. (John 7:24) Even so, grace is sown into the heart, but it is not made alive except it die in humility, and then God gives it a body, when it springs up in other beautiful graces, of meekness, patience, love, and so on.  But these are never ripe til the day that the soul get the warm beams of heaven, being separated from the body, and then the harvest is a rich crop of blessedness.  Holiness is the ladder to go up to happiness by, or rather our Lord Jesus Christ as adorned with all these graces.

 


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Christian Love 39: Prideful Dust

By Hugh Binning

 

Lowliness and meekness in reputation and outward form, are like servants, yet they account it no robbery to be equal with the highest and most princely graces. The vein of gold and silver lies very low in the depths of the earth, but it is not therefore base, but more precious.  Other virtues may come with more observation, but these, like the Master that teaches them, come with more reality.  If they have less pomp, they have more power and virtue.  Humility, how suitable is it to humanity! They are as near of kin one to another, as homo and humus, and therefore, except a man cast off humanity, and forget his original, the ground, the dust from whence he was taken, I do not see how he can shake off humility.

Self knowledge is the mother of it, the [The word homo (man) has been supposed to be derived from humus (the ground) because man sprang from the earth.  Quintillian’s objection to this derivation of the word is that all other animals have the same origin. (quasi vero non omnibus animal bus eadem origo. Instit. Orator lib. i, cap. 6) Such an objection however has but little pull.  For though, according to the account which Moses gives of the creation, the earth at the command of God, not only brought forth man, but other creatures, (Genesis 1:24) man alone was called Adam because he was formed of the dust of the ground, knowledge of that humus would make us humiles.

Look to the hole of the pit from which we have been made. A man could not look high that looked so low as the pit from which we were taken by nature, even the dust, and the pit from which we are created by grace, even man’s lost and ruined state.  Such a low look would make a lowly mind. Therefore pride must be nothing else but an empty and vain swelling, a puffing up. “Knowledge puffs up,” not self knowledge.  That casts down, and brings down all superstructures, flattens out all vain confidence to the very foundation, and then begins to build on a solid ground. But knowledge of other things seen outside ourselves, joined with ignorance of ourselves within, is but a swelling, not a growing, it is a bladder or skin full of wind, a blast or breath of an airy applause or commendation, will extend it and fill it full. And what is this else but a monster in humanity, the skin of a man stuffed or blown up with wind and vanity, to the shadow and resemblance of a man; but no bones or sinews, nor real substance within?  Pride is a disfigurement.  It is nature swelled beyond the intrinsic terms or limits of magnitude, the spirit of a mouse in a mountain.  And now, if any thing be gone without the just bounds of the magnitude set to it, it is imperfect, disabled in its operations, worthless and unprofitable, yes, unnatural like. If there is not much real excellence to fill up the circle of our self-conceit, then surely it must be full of emptiness and vanity, fancy and imagination must supply the vacant room, where solid worth cannot extend so far.

 


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Christian Love 17: If God so Loved Us

By Hugh Binning

I may briefly reduce the chief persuading motive to this so needed an so yearned for grace into three or four heads.  All things within and without persuade to it, but especially the right consideration of the love of God in Christ, the wise and the impartial reflection on ourselves, the consideration of our brethren whom we are commanded to love, and the thorough inspection into the nature and use of the grace itself.

In consideration of the first, as soul might argue itself into a complacency with it and thus persuade itself, “He who doesn’t love, doesn’t know God, for God is love,” 1st John 4:8.  And since he who has known and believed the love that God has for us, must certainly dwell in love, since these two have such a strait unbreakable connection, then, as I would not declare to all my atheism and my ignorance of God, I will study to love my brethren.  And that I may love them, I will give myself to the search of God’s love, which is the place, locus inventionis, then I may find out the strongest and most effective way to persuade my mind, and to compel my heart to Christian affection.

First then, when I consider that so glorious and great a Majesty, so high and holy an One, self sufficient and all sufficient, who needs not go abroad to seek delight, because all happiness and delight is enclosed within his own bosom, can yet love a creature, yes and even be reconciled to so sinful a creature, which he might crush as easily as speak a word, that he can place his delight on so unworthy and base an object, O! how much more should I a poor and very bad creature, love my fellow creature, often times better than myself, and for the most part, not much worse?

There is an infinite distance and disproportion between God and man, yet he came over all to love man.  What difficulty should I have then to place my affection on my equal at worst, and often better?  There cannot be any proportional distance between the highest and lowest, between the richest and poorest, between the most wise and the most ignorant, between the most gracious and the most ungodly, as there is between the infinite God and a finite angel.  Should the mutual infirmities and failings of Christians, be an insuperable and impassable gulf, as between heaven and hell, that none can pass over by a bridge of love to either? “If God so loved us,” should not we love one another?  1st John 4:11.  And besides, when I consider that God has not loved me only, but my brethren who were worthy of hatred, with an everlasting love, and passed over all that was in them, and has spread his robe over their nakedness, and made it a time of love, which was a time of hating, how can I withhold my affection where God has bestowed his?  Are they not infinitely more unworthy of his than mine?  That my love come together with God’s on the same persons, is it not enough?

 


This common domain work modernized in few places by this site.

Excerpts of Mercy

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Richard Baxter

The Conviction of Sin

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Hugh Binning

Christ’s Righteousness

Christian Love: T.O.C.

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John Bunyan

Merciful Appeal to Sinners

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R.C. Chapman

Meditations on the Song of Solomon: T.O.C.

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Thomas a Kempis, Imitation of Christ, Ch. 1

Thomas Manton’s Merciful Appeals

John Newton “Benefit of Affliction”

John Newton “Those mistakes, blemishes and faults in others”

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Richard Sibbes Sweet Drops:

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Life of Faith: T.O.C.

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