Humility Part 1

Humility.

by Andrew Murray.

Chapter 1.

Humility: The Glory of the Creature.

"They shall cast their crowns before the throne, so saying: Worthy art Thou, our Lord and our G.o.d, to receive the glory, and the honor and the power: for Thou didst create all things, and because of Thy will they are, and were created. " --Rev. 4:11 When G.o.d created the universe, it was with the one object of making the creature partaker of His perfection and blessedness, and so showing forth in it the glory of His love and wisdom and power. G.o.d wished to reveal Himself in and through created beings by communicating to them as much of His own goodness and glory as they were capable of receiving. But this communication was not a giving to the creature something which it could possess in itself, a certain life or goodness, of which it had the charge and disposal. By no means. But as G.o.d is the ever-living, ever-present, ever-acting One, who upholdeth all things by the word of His power, and in whom all things exist, the relation of the creature to G.o.d could only be one of unceasing, absolute, universal dependence. As truly as G.o.d by His power once created, so truly by that same power must G.o.d every moment maintain. The creature has not only to look back to the origin and first beginning of existence, and acknowledge that it there owes everything to G.o.d; its chief care, its highest virtue, its only happiness, now and through all eternity, is to present itself an empty vessel, in which G.o.d can dwell and manifest His power and goodness.

The life G.o.d bestows is imparted not once for all, but each moment continuously, by the unceasing operation of His mighty power. Humility, the place of entire dependence on G.o.d, is, from the very nature of things, the first duty and the highest virtue of the creature, and the root of every virtue.

And so pride, or the loss of this humility, is the root of every sin and evil. It was when the now fallen angels began to look upon themselves with self-complacency that they were led to disobedience, and were cast down from the light of heaven into outer darkness. Even so it was, when the serpent breathed the poison of his pride, the desire to be as G.o.d, into the hearts of our first parents, that they too fell from their high estate into all the wretchedness in which man is now sunk. In heaven and earth, pride, self-exaltation, is the gate and the birth, and the curse, of h.e.l.l.[1]

Hence it follows that nothing can be our redemption, but the restoration of the 'lost humility, the original and only true relation of the creature to its G.o.d. And so Jesus came to bring humility back to earth, to make us partakers of it, and by it to save us. In heaven He humbled Himself to become man. The humility we see in Him possessed Him in heaven; it brought Him, He brought it, from there. Here on earth "He humbled Himself, and became obedient unto death"; His humility gave His death its value, and so became our redemption. And now the salvation He imparts is nothing less and nothing else than a communication of His own life and death, His own disposition and spirit, His own humility, as the ground and root of His relation to G.o.d and His redeeming work. Jesus Christ took the place and fulfilled the destiny of man, as a creature, by His life of perfect humility. His humility is our salvation. His salvation is our humility.

And so the life of the saved ones, of the saints, must needs bear this stamp of deliverance from sin, and full restoration to their original state; their whole relation to G.o.d and man marked by an all-pervading humility. Without this there can be no true abiding in G.o.d's presence, or experience of His favor and the power of His Spirit; without this no abiding faith, or love or joy or strength. Humility is the only soil in which the graces root; the lack of humility is the sufficient explanation of every defect and failure. Humility is not so much a grace or virtue along with others; it is the root of all, because it alone takes the right att.i.tude before G.o.d, and allows Him as G.o.d to do all.

G.o.d has so const.i.tuted us as reasonable beings, that the truer the insight into the real nature or the absolute need of a command, the readier and fuller will be our obedience to it. The call to humility has been too little regarded in the Church because its true nature and importance has been too little apprehended. It is not a something which we bring to G.o.d, or He bestows; it is simply the sense of entire nothingness, which comes when we see how truly G.o.d is all, and in which we make way for G.o.d to be all. When the creature realizes that this is the true n.o.bility, and consents to be with his will, his mind, and his affections, the form, the vessel in which the life and glory of G.o.d are to work and manifest themselves, he sees that humility is simply acknowledging the truth of his position as creature, and yielding to G.o.d His place.

In the life of earnest Christians, of those who pursue and profess holiness, humility ought to be the chief mark of their uprightness. It is often said that it is not so. May not one reason be that in the teaching and example of the Church, it has never had that place of supreme importance which belongs to it? And that this, again, is owing to the neglect of this truth, that strong as sin is as a motive to humility, there is one of still wider and mightier influence, that which makes the angels, that which made Jesus, that which makes the holiest of saints in heaven, so humble; that the first and chief mark of the relation of the creature, the secret of his blessedness, is the humility and nothingness which leaves G.o.d free to be all?

I am sure there are many Christians who will confess that their experience has been very much like my own in this, that we had long known the Lord without realizing that meekness and lowliness of heart are to be the distinguishing feature of the disciple as they were of the Master. And further, that this humility is not a thing that will come of itself, but that it must be made the object of special desire and prayer and faith and practice. As we study the word, we shall see what very distinct and oft-repeated instructions Jesus gave His disciples on this point, and how slow they were in understanding Him. Let us, at the very commencement of our meditations, admit that there is nothing so natural to man, nothing so insidious and hidden from our sight, nothing so difficult and dangerous, as pride. Let us feel that nothing but a very determined and persevering waiting on G.o.d and Christ will discover how lacking we are in the grace of humility, and how impotent to obtain what we seek. Let us study the character of Christ until our souls are filled with the love and admiration of His lowliness. And let us believe that, when we are broken down under a sense of our pride, and our impotence to cast it out, Jesus Christ Himself will come in to impart this grace too, as a part of His wondrous life within us.

Chapter 2.

Humility: The Secret of Redemption.

"Have this mind in you which was also in Christ Jesus: who emptied Himself; taking the form of a servant; and humbled Himself; becoming obedient even unto death. Wherefore G.o.d also highly exalted Him. "Phil. 2: 5-9.

No tree can grow except on the root from which it sprang. Through all its existence it can only live with the life that was in the seed that gave it being. The full apprehension of this truth in its application to the first and the Second Adam cannot but help us greatly to understand both the need and the nature of the redemption there is in Jesus.

The Need. -- When the Old Serpent, he who had been cast out from heaven for his pride, whose whole nature as devil was pride, spoke his words of temptation into the ear of Eve, these words carried with them the very poison of h.e.l.l. And when she listened, and yielded her desire and her will to the prospect of being as G.o.d, knowing good and evil, the poison entered into her soul and blood and life, destroying forever that blessed humility and dependence upon G.o.d which would have been our everlasting happiness. And instead of this, her life and the life of the race that sprang from her became corrupted to its very root with that most terrible of all sins and all curses, the poison of Satan's own pride. All the wretchedness of which this world has been the scene, all its wars and bloodshed among the nations, all its selfishness and suffering, all its ambitions and jealousies, all its broken hearts and embittered lives, with all its daily unhappiness, have their origin in what this cursed, h.e.l.lish pride, either our own, or that of others, has brought us. It is pride that made redemption needful; it is from our pride we need above everything to be redeemed. And our insight into the need of redemption will largely depend upon our knowledge of the terrible nature of the power that has entered our being.

No tree can grow except on the root from which it sprang. The power that Satan brought from h.e.l.l, and cast into man's life, is working daily, hourly, with mighty power throughout the world. Men suffer from it; they fear and fight and flee it; and yet they know not whence it comes, whence it has its terrible supremacy. No wonder they do not know where or how it is to be overcome. Pride has its root and strength in a terrible spiritual power, outside of us as well as within us; as needful as it is that we confess and deplore it as our very own, is to know it in its Satanic origin. If this leads us to utter despair of ever conquering or casting it out, it will lead us all the sooner to that supernatural power in which alone our deliverance is to be found--the redemption of the Lamb of G.o.d. The hopeless struggle against the workings of self and pride within us may indeed become still more hopeless as we think of the power of darkness behind it all; the utter despair will fit us the better for realizing and accepting a power and a life outside of ourselves too, even the humility of heaven as brought down and brought nigh by the Lamb of G.o.d, to cast out Satan and his pride.

No tree can grow except on the root from which it sprang. Even as we need to look to the first Adam and his fall to know the power of the sin within us, we need to know well the Second Adam and His power to give within us a life of humility as real and abiding and overmastering as has been that of pride. We have our life from and in Christ, as truly, yea more truly, than from and in Adam. We are to walk "rooted in Him," "holding fast the Head from whom the whole body increaseth with the increase of G.o.d." The life of G.o.d which in the incarnation entered human nature, is the root in which we are to stand and grow; it is the same almighty power that worked there, and thence onward to the resurrection, which works daily in us. Our one need is to study and know and trust the life that has been revealed in Christ as the life that is now ours, and waits for our consent to gain possession and mastery of our whole being.

In this view it is of inconceivable importance that we should have right thoughts of what Christ is, of what really const.i.tutes Him the Christ, and specially of what may be counted His chief characteristic, the root and essence of all His character as our Redeemer. There can be but one answer: it is His humility. What is the incarnation but His heavenly humility, His emptying Himself and becoming man? What is His life on earth but humility; His taking the form of a servant? And what is His atonement but humility? "He humbled Himself and became obedient unto death." And what is His ascension and His glory, but humility exalted to the throne and crowned with glory? "He humbled Himself, therefore G.o.d highly exalted Him." In heaven, where He was with the Father, in His birth, in His life, in His death, in His sitting on the throne, it is all, it is nothing but humility. Christ is the humility of G.o.d embodied in human nature; the Eternal Love humbling itself, clothing itself in the garb of meekness and gentleness, to win and serve and save us. As the love and condescension of G.o.d makes Him the benefactor and helper and servant of all, so Jesus of necessity was the Incarnate Humility. And so He is still in the midst of the throne, the meek and lowly Lamb of G.o.d.

If this be the root of the tree, its nature must be seen in every branch and leaf and fruit. If humility be the first, the all-including grace of the life of Jesus,--if humility be the secret of His atonement,--then the health and strength of our spiritual life will entirely depend upon our putting this grace first too, and making humility the chief thing we admire in Him, the chief thing we ask of Him, the one thing for. which we sacrifice all else.[2]

Is it any wonder that the Christian life is so often feeble and fruitless, when the very root of the Christ life is neglected, is unknown? Is it any wonder that the joy of salvation is so little felt, when that in which Christ found it and brings it, is so little sought? Until a humility which will rest in nothing less than the end and death of self; which gives up all the honor of men as Jesus did, to seek the honor that comes from G.o.d alone; which absolutely makes and counts itself nothing, that G.o.d may be all, that the Lord alone may be exalted,--until such a humility be what we seek in Christ above our chief joy, and welcome at any price, there is very little hope of a religion that will conquer the world.

I cannot too earnestly plead with my reader, if possibly his attention has never yet been specially directed to the want there is of humility within him or around him, to pause and ask whether he sees much of the spirit of the meek and lowly Lamb of G.o.d in those who are called by His name. Let him consider how all want of love, all indifference to the needs, the feelings, the weakness of others; all sharp and hasty judgments and utterances, so often excused under the plea of being outright and honest; all manifestations of temper and touchiness and irritation; all feelings of bitterness and estrangement, have their root in nothing but pride, that ever seeks itself, and his eyes will be opened to see how a dark, shall I not say a devilish pride, creeps in almost everywhere, the a.s.semblies of the saints not excepted. Let him begin to ask what would be the effect, if in himself and around him, if towards fellow-saints and the world, believers were really permanently guided by the humility of Jesus; and let him say if the cry of our whole heart, night and day, ought not to be, Oh for the humility of Jesus in myself and all around me! Let him honestly fix his heart on his own lack of the humility which has been revealed in the likeness of Christ's life, and in the whole character of His redemption, and he will begin to feel as if he had never yet really known what Christ and His salvation is.

Believer! study the humility of Jesus. This is the secret, the hidden root of thy redemption. Sink down into it deeper day by day. Believe with thy whole heart that this Christ, whom G.o.d has given thee, even as His divine humility wrought the work for thee, will enter in to dwell and work within thee too, and make thee what the Father would have thee be.

Chapter 3.

Humility in The Life Of Jesus.

"I am in the midst of you as he that serveth." Luke 22: 27.

In the Gospel of John we have the inner life of our Lord laid open to us. Jesus speaks frequently of His relation to the Father, of the motives by which He is guided, of His consciousness of the power and spirit in which He acts. Though the word humble does not occur, we shall nowhere in Scripture see so clearly wherein His humility consisted. We have already said that this grace is in truth nothing but that simple consent of the creature to let G.o.d be all, in virtue of which it surrenders itself to His working alone. In Jesus we shall see how both as the Son of G.o.d in heaven, and as man upon earth, He took the place of entire subordination, and gave G.o.d the honor and the glory which is due to Him-- And what He taught so often was made true to Himself: "He that humbleth him: shall be exalted." As it is written, "He humbled Himself, therefore G.o.d highly exalted Him."

Listen to the words in which our Lord speaks of His relation to the Father, and how unceasingly He uses the words not, and nothing, of Himself. The not I, in which Paul expresses his relation to Christ, is the very spirit of what Christ says of His relation the Father.

"The Son can do nothing of Himself" (John 5: 19) "I can of My own self do nothing; My judgment is just, because I seek not Mine own will" (John 5: 30) "I receive not glory from men" (John 5: 41) "I am come not to do Mine own will" (John 6:38) "My teaching is not Mine" (John 7:16) "I am not come of Myself" (John 7:28) "I do nothing of Myself" (John 8:28) "I have not come of Myself, but He sent Me" (John 8: 42). "I seek not Mine own glory" (John 8:50) "The words that I say, I speak not from Myself" (John 14: 10). "The word which ye hear is not Mine" (John 14: 24).

These words open to us the deepest roots of Christ's life and work. They tell us how it was that the Almighty G.o.d was able to work His mighty redemptive work through Him. They show what Christ counted the state of heart which became Him as the Son of the Father. They teach us what the essential nature and life is of that redemption which Christ accomplished and now communicates. It is this: He was nothing, that G.o.d might be all. He resigned Himself with His will and His powers entirely for the Father to work in Him. Of His own power, His own will, and His own glory, of His whole mission with all His works and His teaching, of all this He said, It is not I; I am nothing; I have given Myself to the Father to work; I am nothing, the Father is all.

This life of entire self-abnegation, of absolute submission and dependence upon the Father's will, Christ found to be one of perfect peace and joy. He lost nothing by giving all to G.o.d. G.o.d honored His trust, and did all for Him, and then exalted Him to His own right hand in glory. And because Christ had thus humbled Himself before G.o.d, and G.o.d was ever before Him, He found it possible to humble Himself before men too, and to be the Servant of all. His humility was simply the surrender of Himself to G.o.d, to allow Him to do in Him what He pleased, whatever men around might say of Him, or do to Him.

It is in this state of mind, in this spirit and disposition, that the redemption of Christ has its virtue and efficacy. It is to bring us to this disposition that we are made partakers of Christ. This is the true self-denial to which our Savior calls us, the acknowledgment that self has nothing good in it, except as an empty vessel which G.o.d must fill, and that its claim to be or do anything may not for a moment be allowed. It is in this, above and before everything, in which the conformity to Jesus consists, the being and doing nothing of ourselves, that G.o.d may be all.

Here we have the root and nature of true humility. It is because this is not understood or sought after, that our humility is so superficial and so feeble. We must learn of Jesus, how He is meek and lowly of heart. He teaches us where true humility takes its rise and finds its strength--in the knowledge that it is G.o.d who worketh all in all, that our place is to yield to Him in perfect resignation and dependence, in full consent to be and to do nothing of ourselves. This is the life Christ came to reveal and to impart--a life to G.o.d that came through death to sin and self. If we feel that this life is too high for us and beyond our reach, it must but the more urge us to seek it in Him; it is the indwelling Christ who will live in us this life, meek and lowly. If we long for this, let us, meantime, above everything, seek the holy secret of the knowledge of the nature of G.o.d, as He every moment works all in all; the secret, of which all nature and every creature, and above all, every child of G.o.d, is to be the witness,--that it is nothing but a vessel, a channel, through which the living G.o.d can manifest the riches of His wisdom, power, and goodness. The root of all virtue and grace, of all faith and acceptable worship, is that we know that we have nothing but what we receive, and bow in deepest humility to wait upon G.o.d for it.

It was because this humility was not only a temporary sentiment, wakened up and brought into exercise when He thought of G.o.d, but the very spirit of His whole life, that Jesus was just as humble in His intercourse with men as with G.o.d. He felt Himself the Servant of G.o.d for the men whom G.o.d made and loved; as a natural consequence, He counted Himself the Servant of men, that through Him G.o.d might do His work of love. He never for a moment thought of seeking His honor, or a.s.serting His power to vindicate Himself. His whole spirit was that of a life yielded to G.o.d to work in. It is not until Christians study the humility of Jesus as the very essence of His redemption, as the very blessedness of the life of the Son of G.o.d, as the only true relation to the Father, and therefore as that which Jesus must give us if we are to have any part with Him, that the terrible lack of actual, heavenly, manifest humility will become a burden and a sorrow, and our ordinary religion be set aside to secure this, the first and the chief of the marks of the Christ within us.

Brother, are you clothed with humility? Ask your daily life. Ask Jesus. Ask your friends. Ask the world. And begin to praise G.o.d that there is opened up to you in Jesus a heavenly humility of which you have hardly known, and through which a heavenly blessedness you possibly have never yet tasted can come in to you.

Chapter 4.

Humility in the Teaching of Jesus.

"Learn of Me, for I am meek and lowly of heart. "--Matt. xi. 29. "Whosoever will be chief among you, let him be your servant, even as the Son of Man came to server." Matt.10:27.

We have seen humility in the life of Christ, as He laid open His heart to us: let us listen to His teaching. There we shall hear how He speaks of it, and how far He expects men, and specially His disciples, to be humble as He was. Let us carefully study the pa.s.sages, which I can scarce do more than quote, to receive the full impression of how often and how earnestly He taught it: it may help us to realize what He asks of us.

1. Look at the commencement of His ministry. In the Beat.i.tudes with which the Sermon on the Mount opens, He speaks:"Blessed are the poor in spirit; for theirs is the kingdom of heaven. Blessed are the meek; for they shall inherit the earth." The very first words of His proclamation of the kingdom of heaven reveal the open gate through which alone we enter. The poor, who have nothing in themselves, to them the kingdom comes. The meek, who seek nothing in themselves, theirs the earth shall be. The blessings of heaven and earth are for the lowly. For the heavenly and the earthly life, humility is the secret of blessing.

2. "Learn of Me; for I am meek and lowly of heart, and ye shall find rest for your souls."Jesus offers Himself as Teacher. He tells what the spirit both is, which we shall find Him as Teacher, and which we can learn and receive from Him. Meekness and lowliness the one thing He offers us; in it we shall find perfect rest of soul. Humility is to be a salvation.

3. The disciples had been disputing who would be the greatest in the kingdom, and had agreed to ask the Master (Luke 9:46; Matt. 18:3). He set a child in their midst and said, "Whosoever shall humble himself as this little child, shall be exalted. " "Who the greatest in the kingdom of heaven?" The question is indeed a far-reaching one. What will be the chief distinction in the heavenly kingdom? The answer, none but Jesus would have given. The chief glory of heaven, the true heavenly-mindedness, the chief of the graces, is humility. "He that is least among you, the same shall be great."

4. The sons of Zebedee had asked Jesus to sit on His right and left, the highest place in the kingdom. Jesus said it was not His to give, but the Father's, who would give it to those for whom it was prepared. They must not look or ask for it. Their thought must be of the cup and the baptism of humiliation. And then He added, "Whosoever will be chief among you, let him be your servant. Even as the Son of Man came to serve. " Humility, as it is the mark of Christ the heavenly, will be the one standard of glory in heaven: the lowliest is the nearest to G.o.d. The primacy in the Church is promised to the humblest.

5. Speaking to the mult.i.tude and the disciples, of the Pharisees and their love of the chief seats, Christ said once again (Matt. 23:11), "He that is greatest among you shall be your servant." Humiliation is the only ladder to honor in G.o.d's kingdom.

6. On another occasion, in the house of a Pharisee, He spoke the parable of the guest who would be invited to come up higher (Luke 14:1-11), and added, "For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted." The demand is inexorable; there is no other way. Self-abas.e.m.e.nt alone will be exalted.

7. After the parable of the Pharisee and the Publican, Christ spake again (Luke18: 14), "Everyone that exalteth himself shall be abased; and he that humbleth himself shall be exalted." In the temple and presence and worship of G.o.d, everything is worthless that is not pervaded by deep, true humility towards G.o.d and men.

8. After washing the disciples' feet, Jesus said (John 13:14), "If I then, the Lord and Master, have washed your feet, ye also ought to wash one another's feet." The authority of command, and example, every thought, either of obedience or conformity, make humility the first and most essential element of discipleship.

9. At the Holy Supper table, the disciples still disputed who should be greatest (Luke 22:26). Jesus said, "He that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. I am among you as he that serveth." The path in which Jesus walked, and which He opened up for us, the power and spirit in which He wrought out salvation, and to which He saves us, is ever the humility that makes me the servant of all.

How little this is preached. How little it is practiced. How little the lack of it is felt or confessed. I do not say, how few attain to it, some recognizable measure of likeness to Jesus in His humility. But how few ever think, of making it a distinct object of continual desire or prayer. How little the world has seen it. How little has it been seen even in the inner circle of the Church.

"Whosoever will be chief among you, let him be your servant." Would G.o.d that it might be given us to believe that Jesus means this! We all know what the character of a faithful servant or slave implies. Devotion to the master's interests, thoughtful study and care to please him, delight in his prosperity and honor and happiness. There are servants on earth in whom these dispositions have been seen, and to whom the name of servant has never been anything but a glory. To how many of us has it not been a new joy in the Christian life to know that we may yield ourselves as servants, as slaves to G.o.d, and to find that His service is our highest liberty,--the liberty from sin and self? We need now to learn another lesson,--that Jesus calls us to be servants of one another, and that, as we accept it heartily, this service too will be a most blessed one, a new and fuller liberty too from sin and self. At first it may appear hard; this is only because of the pride which still counts itself something. If once we learn that to be nothing before G.o.d is the glory of the creature, the spirit of Jesus, the joy of heaven, we shall welcome with our whole heart the discipline we may have in serving even those who try to vex us. When our own heart is set upon this, the true sanctification, we shall study each word of Jesus on self-abas.e.m.e.nt with new zest, and no place will be too low, and no stooping too deep, and no service too mean or too long continued, if we may but share and prove the fellowship with Him who spake, "I am among you as he that serveth".

Brethren, here is the path to the higher life. Down, lower down! This was what Jesus ever said to the disciples who were thinking of being great in the kingdom, and of sitting on His right hand and His left. Seek not, ask not for exaltation; that is G.o.d's work. Look to it that you abase and humble yourselves, and take no place before G.o.d or man but that of servant; that is your work; let that be your one purpose and prayer. G.o.d is faithful. Just as water ever seeks and fills the lowest place, so the moment G.o.d finds the creature abased and empty, His glory and power flow in to exalt and to bless. He that humbleth himself -- that must be our one care -- shall be exalted; that is G.o.d's care; by His mighty power and in His great love He will do it.

Men sometimes speak as if humility and meekness would rob us of what is n.o.ble and bold and manlike. Oh that all would believe that this is the n.o.bility of the kingdom of heaven, that this is the royal spirit that the King of heaven displayed, that this is G.o.dlike, to humble oneself, to become the servant of all! This is the path to the gladness and the glory of Christ's presence ever in us, His power ever resting on us.

Jesus, the meek and lowly One, calls us to learn of Him the path to G.o.d. Let us study the words we have been reading, until our heart is filled with the thought: My one need is humility. And let us believe that what He shows, He gives; what He is, He imparts. As the meek and lowly One, He will come in and dwell in the longing heart.

Chapter 5.

Humility in the Disciples of Jesus.

"Let him that is chief among you be as he that doth serve." --Luke 22:26.

We have studied humility in the person and teaching of Jesus; let us now look for it in the circle of His chosen companions-the twelve apostles. If, in the lack of it we find in them, the contrast between Christ and men is brought out more clearly, it will help us to appreciate the mighty change which Pentecost wrought in them, and prove how real our partic.i.p.ation can be in the perfect triumph of Christ's humility over the pride Satan had breathed into man.

In the texts quoted from the teaching of Jesus, we have already seen what the occasions were on which the disciples had proved how entirely wanting they were in the grace of humility. Once, they had been disputing the way which of them should be the greatest Another time, the sons of Zebedee with their mother had asked for the first places--the seat on the right hand and the left. And, later on, at the Supper table on the last night, there was again a contention which should be accounted the greatest. Not that there were not moments when they indeed humbled themselves before their Lord. So it was with Peter when he cried out, "Depart from me, Lord, for I am a sinful man." So, too, with the disciples when they fell down and worshiped Him who had stilled the storm. But such occasional expressions of humility only bring out into stronger relief what was the habitual tone of their mind, as shown in the natural and spontaneous revelation given at other times of the place and the power of self. The study of the meaning of all this will teach us most important lessons.

First,. How much there may be of earnest and active, religion while humility is still sadly wanting.--See it in the disciples. There was in them fervent attachment to Jesus. They had forsaken all for Him. The Father had revealed to them that He was the Christ of G.o.d. They believed in Him, they loved Him, they obeyed His commandments. They had forsaken all to follow Him. When others went back, they clave to Him. They were ready to die with Him. But deeper down than all this there was a dark power, of the existence and the hideousness of which they were hardly conscious, which had to be slain and cast out, ere they could be the witnesses of the power of Jesus to save. It is even so still. We may find professors and ministers, evangelists and workers, missionaries and teachers, in whom the gifts of the Spirit are many and manifest, and who are the channels of blessing to mult.i.tudes, but of whom, when the testing time comes, or closer intercourse gives fuller knowledge, it is only too painfully manifest that the grace of humility, as an abiding characteristic, is scarce to be seen. All tends to confirm the lesson that humility is one of the chief and the highest graces; one of the most difficult of attainment; one to which our first and chiefest efforts ought to be directed; one that only comes in power, when the fullness of the Spirit makes us partakers of the indwelling Christ, and He lives within us.

Second, How impotent all external teaching and all personal effort is, to conquer pride or give the meek and lowly heart.--For three years the disciples had been in the training school of Jesus. He had told them what the chief lesson was He wished to teach them: "Learn of Me, for I am meek and lowly in heart." Time after time He had spoken to them, to the Pharisees, to the mult.i.tude, of humility as the only path to the glory of G.o.d. He had not only lived before them as the Lamb of G.o.d in His divine humility, He had more than once unfolded to them the inmost secret of His life: "The Son of Man came not to be served, but to serve"; "I am among you as one that serveth." He had washed their feet, and told them they were to follow His example. And yet all had availed but little. At the Holy Supper there was still the contention as to who should be greatest. They had doubtless often tried to learn His lessons, and firmly resolved not again to grieve Him. But all in vain. To teach them and us the much needed lesson, that no outward instruction, not even of Christ Himself; no argument however convincing; no sense of the beauty of humility, however deep; no personal resolve or effort, however sincere and earnest,--can cast out the devil of pride. When Satan casts out Satan, it is only to enter afresh in a mightier, though more hidden power. Nothing can avail but this, that the new nature in its divine humility be revealed in power to take the place of the old, to become as truly our very nature as that ever was.

Third, It is only by the indwelling of Christ in His divine humility that we become truly humble. We have our pride from another, from Adam; we must have our humility from Another too. Pride is ours, and rules in us with such terrible power, because it is ourselves, our very nature. Humility must be ours in the same way; it must be our very self, our very nature. As natural and easy as it has been to be proud, it must be, it will be, to be humble. The promise is, "Where," even in the heart, "sin abounded, grace did abound more exceedingly." All Christ's teaching of His disciples, and all their vain efforts, were the needful preparation for His entering into them in divine power, to give and be in them what He had taught them to desire. In His death He destroyed the power of the devil, He put away sin, and effected an everlasting redemption. In His resurrection He received from the Father an entirely new life, the life of man in the power of G.o.d, capable of being communicated to men, and entering and renewing and filling their lives with His divine power. In His ascension He received the Spirit of the Father, through whom He might do what He could not do while upon earth, make Himself one with those He loved, actually live their life for them, so that they could live before the Father in a humility like His, because it was Himself who lived and breathed in them. And on Pentecost He came and took possession. The work of preparation and conviction, the awakening of desire and hope which His teaching had effected,was perfected by the mighty change that Pentecost wrought. And the lives and the epistles of James and Peter and John bear witness that all was changed, and that the spirit of the meek and suffering Jesus had indeed possession of them.

What shall we say to these things? Among my readers I am sure there is more than one cla.s.s. There may be some who have never yet thought very specially of the matter, and cannot at once realize its immense importance as a life question for the Church and its every member. There are others who have felt condemned for their shortcomings, and have put forth very earnest efforts, only to fail and be discouraged. Others, again, may be able to give joyful testimony of spiritual blessing and power, and yet there has never been the needed conviction of what those around them still see as wanting. And still others may be able to witness that in regard to this grace too the Lord has given deliverance and victory, while He has taught them how much they still need and may expect out of the fullness of Jesus. To whichever cla.s.s we belong, may I urge the pressing need there is for our all seeking a still deeper conviction of the unique place that humility holds in the religion of Christ, and the utter impossibility of the Church or the believer being what Christ would have them be, as long as His humility is not recognized as His chief glory, His first command, and our highest blessedness. Let us consider deeply how far the disciples were advanced while this grace was still so terribly lacking, and let us pray to G.o.d that other gifts may not so satisfy us, that we never grasp the fact that the absence of this grace is the secret cause why the power of G.o.d cannot do its mighty work. It is only where we, like the Son, truly know and show that we can do nothing of ourselves, that G.o.d will do all.

It is when the truth of an indwelling Christ takes the place it claims in the experience of believers, that the Church will put on her beautiful garments and humility be seen in her teachers and members as the beauty of holiness.

Chapter 6.

Humility in Daily Life.

"He that loveth not his brother whom he hath seen, how can he love G.o.d whom he hath not seen?"--1 John 4:20.

What a solemn thought, that our love to G.o.d will be measured by our everyday intercourse with men and the love it displays; and that our love to G.o.d will be found to be a delusion, except as its truth is proved in standing the test of daily life with our fellow-men. It is even so with our humility. It is easy to think we humble ourselves before G.o.d: humility towards men will be the only sufficient proof that our humility before G.o.d is real; that humility has taken up its abode in us; and become our very nature; that we actually, like Christ, have made ourselves of no reputation. When in the presence of G.o.d lowliness of heart has become, not a posture we pray to Him, but the very spirit of our life, it will manifest itself in all our bearing towards our brethren. The lesson is one of deep import: the only humility that is really ours is not that which we try to show before G.o.d in prayer, but that which we carry with us, and carry out, in our ordinary conduct; the insignificance of daily life are the importance and the tests of eternity, because they prove what really is the spirit that possesses us. It is in our most unguarded moments that we really show and see what we are. To know the humble man, to know how the humble man behaves, you must follow him in the common course of daily life.

Is not this what Jesus taught? It was when the disciples disputed who should be greatest; when He saw how the Pharisees loved the chief place at feasts and the chief seats in the synagogues; when He had given them the example of washing their feet,--that He taught His lessons of humility. Humility before G.o.d is nothing if not proved in humility before men.

It is even so in the teaching of Paul. To the Romans He writes: "In honor preferring one another"; "Set not your mind on high things, but condescend to those that are lowly." "Be not wise in your own conceit." To the Corinthians: "Love," and there is no love without humility as its root, "vaunteth not itself, is not puffed up, seeketh not its own, is not provoked." To the Galatians: "Through love be servants one of another. Let us not be desirous of vainglory, provoking one another, envying one another." To the Ephesians, immediately after the three wonderful chapters on the heavenly life: "Therefore, walk with all lowliness and meekness, with long-suffering, forbearing one another in love"; "Giving thanks always, subjecting yourselves one to another in the fear of Christ." To the Philippians: "Doing nothing through faction or vainglory, but in lowliness of mind, each counting other better than himself. Have the mind in you which was also in Christ Jesus, who emptied Himself, taking the form of a servant, and humbled Himself." And to the Colossians: "Put on a heart of compa.s.sion, kindness, humility, meekness, long-suffering, forebearing one another, and forgiving each other, even as the Lord forgave you." It is in our relation to one another, in our treatment of one another, that the true lowliness of mind and the heart of humility are to be seen. Our humility before G.o.d has no value, but as it prepares us to reveal the humility of Jesus to our fellow-men. Let us study humility in daily life in the light of these words.

The humble man seeks at all times to act up to the rule, "In honor preferring one another; Servants one of another; Each counting others better than himself, Subjecting yourselves one to another." The question is often asked, how we can count others better than ourselves, when we see that they are far below us in wisdom and in holiness, in natural gifts, or in grace received. The question proves at once how little we understand what real lowliness of mind is. True humility comes when, in the, light of G.o.d, we have seen ourselves to be nothing, have consented to part with and cast away self, to let G.o.d be all. The soul that has done this, sand can say, So have I lost myself in finding Thee, no longer compares itself with others. It has given up forever every thought of self in G.o.d's presence; it meets its fellow-men as one who is nothing, and seeks nothing for itself; who is a servant of G.o.d, and for His sake a servant of all. A faithful servant may be wiser than the master, and yet retain the true spirit and posture of the servant. The humble man looks upon every, the feeblest and unworthiest, child of G.o.d, and honors him and prefers him in honor as the son of a King. The spirit of Him who washed the disciples' feet, makes it a joy to us to be indeed the least, to be servants one of another.

The humble man feels no jealousy--or envy. He can praise G.o.d when others are preferred and blessed before him. He can bear to hear others praised and himself forgotten, because in G.o.d's presence he has learnt to say with Paul, "I am nothing." He has received the spirit of Jesus, who pleased not Himself, and sought not His own honor, as the spirit of his life.

Amid what are considered the temptations to impatience and touchiness, to hard thoughts and sharp words, which come from the failings and sins of fellow-Christians, the humble man carries the oft-repeated injunction in his heart, and shows it in his life, "Forbearing one another, and forgiving one another, even as the Lord forgave you." He has learnt that in putting on the Lord Jesus he has put on the heart of compa.s.sion, kindness, humility, meekness, and long-suffering. Jesus has taken the place of self, and it is not an impossibility to forgive as Jesus forgave. His humility does not consist merely in thoughts or words of self-depreciation, but, as Paul puts it, in "a heart of humility," encompa.s.sed by compa.s.sion and kindness, meekness and longsuffering,--the sweet and lowly gentleness recognized as the mark of the Lamb of G.o.d.

In striving after the higher experiences of the Christian life, the believer is often in danger of aiming at and rejoicing in what one might call the more human, the manly, virtues, such as boldness, joy, contempt of the world, zeal, self-sacrifice,--even the old Stoics taught and practiced these,--while the deeper and gentler, the diviner and more heavenly graces, those which Jesus first taught upon earth, because He brought them from heaven; those which are more distinctly connected with His cross and the death of self,--poverty of spirit, meekness, humility, lowliness,-are scarcely thought of or valued. Therefore, let us put on a heart of compa.s.sion, kindness, humility, meekness, long-suffering; and let us prove our Christlikeness, not only in our zeal for saving the lost, but before all in our intercourse with the brethren, forbearing and forgiving one another, even as the Lord forgave us.

Fellow-Christians, do let us study the Bible portrait of the humble man. And let us ask our brethren, and ask the world, whether they recognize in us the likeness to the original. Let us be content with nothing less than taking each of these texts as the promise of what G.o.d will work in us, as the revelation in words of what the Spirit of Jesus will give as a birth within us. And let each failure and shortcoming simply urge us to turn humbly and meekly to the meek and lowly Lamb of G.o.d, in the a.s.surance that where He is enthroned in the heart, His humility and gentleness will be one of the streams of living water that flow from within us. 1 (1- I knew Jesus, and He was very precious to my soul: but I found something in me that would not keep sweet and patient and kind. I did what I could to keep it down, but it was there. I besought Jesus to do something for me, and when I gave Him my will, He came to my heart, and took out all that would not be sweet, all that would not be kind, all that would not be patient, and then He shut the door."--George Foxe) Once again I repeat what I have said before. I feel deeply that we have very little conception of what the Church suffers from the lack of this divine humility,--the nothingness that makes room for G.o.d to prove His power. It is not long since a Christian, of an humble, loving spirit, acquainted with not a few mission stations of various societies, expressed his deep sorrow that in some cases the spirit of love and forbearance was sadly lacking. Men and women, who in Europe could each choose their own circle of friends, brought close together with others of uncongenial minds, find it hard to bear, and to love, and to keep the unity of the Spirit in the bond of peace. And those who should have been fellow-helpers of each other's joy, became a hindrance and a weariness. And all for the one reason, the lack of the humility which counts itself nothing, which rejoices in becoming and being counted the least, and only seeks, like Jesus, to be the servant, the helper and comforter of others, even the lowest and unworthiest.

And whence comes it that men who have joyfully given up themselves for Christ, find it so hard to give up themselves for their brethren? Is not the blame with the Church? It has so little taught its sons that the humility of Christ is the first of the virtues, the best of all the graces and powers of the Spirit. It has so little proved that a Christlike humility is what it, like Christ, places and preaches first, as what is in very deed needed, and possible too. But let us not be discouraged. Let the discovery of the lack of this grace stir us to larger expectation from G.o.d. Let us look upon every brother who tries or vexes us, as G.o.d's means of grace, G.o.d's instrument for our purification, for our exercise of the humility Jesus our Life breathes within us. And let us have such faith in the All of G.o.d, and the nothing of self, that, as nothing in our own eyes, we may, in G.o.d's power, only seek to serve one another in love.

Chapter 7.

Humility and Holiness.

"Which say, Stand by thyself... for I am holier than thou." --Isaiah 65: 5.