_Secondly_, by pride comes nothing but strife,[396] and he loveth transgression that loveth strife; he that raiseth high his gate, _i.e._, builds a lofty house, seeketh destruction.[397] It is the pride of monarchs and nations which produces war; the sense of personal dignity which is always sudden and quick in quarrel; the feeling of swollen self-importance which is afraid to make peace lest it should suffer in the eyes of men. And in the affairs of private life our pride, rather than our sense of right, usually creates, fosters, and embitters divisions, alienations, and quarrels. "I am perfectly innocent," says Pride; "I bear no resentment, but it would be absurd for me to make the first advances; when those advances are made, I am willing to forgive and to forget." "I think I am innocent,"

says Humility, "but then I may have been very provoking, and I may have given offence without knowing it; in any case, I may as well make an offer of apology; if I fail, I fail."

Nor is this the only way in which strife grows out of pride, for "by pride comes _nothing but_ strife." All the foolish extravagances of social compet.i.tion are to be traced to the same source. One man "raises high his gate," builds a fine house, and furnishes it in the best way. He flatters himself that his "little place" is tolerably comfortable, and he speaks with some contemptuous pity of all his neighbours' houses. Immediately all his neighbours enviously strive to excel him, and pride vies with pride, heartburnings are many and bitter. Then there comes on the scene one who in wealth and ostentation of wealth exceeds them all, and the first man is now racked with envy, strains every nerve to outdo the insolent intruder, suffers his debts to far exceed his a.s.sets, and soon incurs the inevitable crash. That is how pride works in one very obvious department of social life. But it is the same in every other department. Who can calculate the miseries which are produced by the grotesque a.s.sumptions of poor mortals to be superior to their fellow-mortals? Parents will mar their children's lives by refusing their consent to marriages with those who, for some perfectly artificial reason, are held to be beneath them; or will still more fatally ruin their children's happiness by insisting on alliances with those who are held to be above them. Those who prosper in the world will heartlessly turn their backs on relations who have not prospered.

Men who earn their living in one particular way, or in no particular way, will loftily contemn those who earn their living in another particular way. Those who dress in the fashion will look in another direction when they pa.s.s people who do not dress in the fashion, though they may be under deep obligations to these slighted friends.

This is all the work of pride. Then there are the sneers, the taunts, the sarcasms, the proud man's scorn, like "a rod in the mouth"

indeed,[398] which falls with cutting cruelty on many tender backs and gentle faces. The overbearing temper of one who "bears himself insolently and is confident"[399] will sometimes take all the sweetness out of life for some delicate woman, or shrinking child, or humble dependent, bruising the poor spirit, rending the terrified heart, unnerving and paralysing the weaker and more helpless nature.

From first to last this haughty spirit is a curse and a torment to everyone, and not least to itself. It is like a cold and biting wind.

It is like an erosive acid. It produces more sorrows than the north wind produces icicles. It mars more lives than anyone but G.o.d is able to count. It breaks the hearts of the humble, it excites the pa.s.sions of the wrathful, it corrupts the conduct of the weak. It ruins children, it poisons social life, it inflames differences, and plunges great nations into war.

If it were permitted to enter heaven, it would turn heaven into h.e.l.l, it would range the hosts of heaven in envious cliques and mutually scornful castes, it would make the meek spirit sigh for earth, where there was at least the hope of death, and would turn the very presence and power of G.o.d into a constant object of envy and an incentive to rebellion. It is obvious, then, that pride cannot enter heaven, and the proud man, if he is to enter, must humble himself as a little child.

_Third_--and this leads us to contemplate the worst result of Pride and the loveliest outcome of Humility--"Every one that is proud of heart is an abomination to the Lord; though hand join in hand he shall not be unpunished."[400] "The Lord will root up the house of the proud; but He will establish the border of the widow."[401] In a word, Pride is hateful to G.o.d, who resists the proud and gives grace to the humble. The proud man, whether he knows it or not, comes into direct conflict with G.o.d: he may not intend it, but he is pitting himself against the Omnipotent. That hardening of the face is a sign of evil, just as the patient humble ordering of the way is a sign of righteousness.[402] In that high look and proud heart there seems to be something dignified, flashing, and luminous; it is undoubtedly much admired by men. By G.o.d it is not admired; it is regarded merely as the lamp of the wicked, and as sin.[403] The light, such as it is, comes from h.e.l.l; it is the same light that burned on the faces of the apostate angels "o'erwhelmed with floods and whirlwinds of tempestuous fire." The proud man dares the thunderbolts of G.o.d. He scorns men whom he sees, and in doing so he scorns G.o.d whom he has not seen; the men whom he consciously scorns cannot, but the G.o.d whom he unwittingly scorns will, take vengeance upon him. He has hardened his heart, he has grown great in his own eyes, he has despised the creatures made in G.o.d's image; he will suddenly be cut off, and that without remedy.

On the other hand, by humility men learn to know and to fear the Lord.[404] G.o.d reveals Himself to the humble heart, not as a King of Terrors, but kind and good, with healing in His wings, leading the contrite spirit to implicit trust in Himself, and "whoso trusteth in the Lord, happy is he."[405] When we realize this we cannot wonder that so few people seem to know G.o.d; men are too proud; they think of themselves more highly than they ought to think, and consequently they do not think at all of Him; they receive honour one of another, and eagerly desire such honour, and consequently they cannot believe in Him, for to believe in Him implies the desire of no honour except such as comes from Him.

It is a strange truth that G.o.d should dwell in a human heart at all, but it is almost self-evident that if He is to dwell in any human heart it must be in one which has been emptied of all pride, one which has, as it were, thrown down all the barriers of self-importance, and laid itself open to the incoming Spirit. If we cling to ever so little of our natural egotism; if we dwell on any imagined excellence, purity, or power of our own; if we are conscious of any elation, any springing sense of merit, which would set us, in our own judgment, on some equality with G.o.d,--how could the High and Lofty One that inhabiteth Eternity enter in? That thought of vanity would seek to divide our nature with Him, would enter into negotiations for a joint occupation, and the insulted Spirit of G.o.d would depart.

If in ordinary human affairs "before destruction the heart of man is haughty, and before honour goeth humility;"[406] if even in our dealings with one another happiness and success and prosperity depend on the cultivation of a modest spirit, how much more when we come to deal with G.o.d must haughtiness appear the presage of destruction, and humility the only way of approach to Him!

It is not possible to think too humbly of yourself, it is not possible to be too lowly, you cannot abase yourself too much in His Holy Presence. Your only att.i.tude is that of Moses when he took off his shoes because the place he stood on was holy ground; or that of Isaiah when he cried out that he was "a man of unclean lips." To those who know you your humiliations may sound excessive,--as we are told the disciples of St. Francis remonstrated with him for his self-depreciation[407]--but not to G.o.d or to your own heart. And He, if He has set His love upon you, and purposes to make you a temple for His indwelling, will use method after method of humbling you to prepare for His entrance. Again and again you will say, Surely now I am low enough, am I not humbled in the dust? But His hand will still be upon you, and He will show you heads of pride which have yet to be levelled down. In the last humbling you will find that there is rising within you a certain pride in the humility itself. That also will He subdue. And some day, if you are willing, you shall be lowly enough for the Most High to dwell in, humble enough to offer a perpetual incense of praise.

FOOTNOTES:

[369] Prov. xxi. 10.

[370] Prov. xxv. 14.

[371] Prov. xvi. 18, 19.

[372] Prov. xviii. 12.

[373] Prov. xxvii. 2.

[374] Prov. xxi. 24.

[375] Prov. xxix. 23.

[376] Prov. xxvi. 12.

[377] Prov. xiii. 1; xv. 20.

[378] Prov. x. 17.

[379] Prov. xii. 1.

[380] Prov. xv. 8.

[381] Prov. xv. 32.

[382] Prov. xiii. 13 should be translated: "Whoso despiseth the word (_sc._ of warning and rebuke) shall be under a pledge to it (_i.e._ he has contracted an obligation to the word by hearing it, and in case of disobedience will have to redeem this implicit pledge by suffering and remorse), but he that feareth the commandment shall be rewarded."

[383] Prov. xiii. 17.

[384] Prov. xvii. 10.

[385] Prov. xxvii. 5.

[386] Prov. xxviii. 23.

[387] Prov. xxvii. 21: "The fining pot is for silver and the furnace for gold, and a man for the mouth of his praise." This somewhat obscure aphorism is most simply explained thus:--A man should make his conscience a kind of furnace, in which he tries all the laudatory things which are said of him, accepting only the refined and pure metal which results from such a test, and rejecting the dross. This is simpler than, with Delitzsch, to explain, "a man is tested by the praise which is bestowed upon him as silver and gold are tested in the fire."

[388] Prov. xiii. 10.

[389] Prov. xxviii. 26.

[390] Prov. xi. 2.

[391] Prov. xii. 15_b_.

[392] Prov. xvi. 20.

[393] Prov. xv. 31, 33.

[394] Prov. xvii. 2.

[395] This is an addition of the LXX. to xiii. 13, and may represent an original Hebrew text. For the idea cp. Eccles. x. 25, "Unto the servant that is wise shall they that are free do service."

[396] Prov. xiii. 10.

[397] Prov. xvii. 19.

[398] Prov. xiv. 3.

[399] Prov. xiv. 16.

[400] Prov. xvi. 5.

[401] Prov. xv. 25.

[402] Prov. xxi. 29.

[403] Prov. xxi. 4.

[404] Prov. xxii. 4. The probable rendering is, "The outcome of humility is the fear of the Lord, riches, honour, and life."

[405] Prov. xvi. 20.

[406] Prov. xviii. 12.