True Christianity Part 15

2. But our love is twofold: the one true, living, sincere, and undefiled; the other false, polluted, hypocritical, and selfish. The former of these St. Paul has most amply described, and exhibited all the fruits and properties that attend it, of which we have already spoken. The latter kind, which is false and polluted, may sometimes seem, indeed, to promote the glory of G.o.d, and the profit of mankind; yet inwardly, and in the heart, it seeks nothing either in word or deed, but private honor and interest only. Now whatever flows from this fountain of false love, proceeds not from G.o.d, but from the devil; for it is a poison infecting the very best of works, and the most excellent gifts conferred on man.

3. As a flower, that in sight, taste, and smell, is sweet and beautiful, is rejected with disgust, if it contain secret venom, because it is hurtful to man; so, though a man be adorned with the most exquisite parts, and the very gifts of angels themselves, if he be void of charity, and full of avarice, pride, self-love, and self-honor, then all those gifts not only prove of no value, but become pernicious to him that possesses them. For whatever is really good, always proceeds from G.o.d himself, so as to begin and end in him. Whatever deviates from this _beginning_ and _end_, can never be really good, nor acceptable to the Lord. That which this good G.o.d works in thy heart, is truly good, and only good: but it is quite otherwise if self-love, self-honor, and self-interest, bear the sway in thy soul, and influence the actions of thy life. All that springs from so depraved a principle, must be of the same nature with the principle whence it flows, corrupt and defiled, since it does not proceed from G.o.d as from its original cause and moving principle; G.o.d alone is good. Matt.

19:17.

4. It is said that it was the wish of a certain saint of old, that he might be of no other use to G.o.d, than his own right hand was to himself; an _instrument_, ready to give and to receive what was fit, and this in the manner directed by the soul; arrogating neither honor nor profit to itself. And, indeed, it is right that we all should be of the same temper.

For as all things come freely from G.o.d to us, so we should return all things freely to our neighbor, from a principle of pure love, and in true singleness of heart, without any desire of glory or self-interest. For as G.o.d alone is the author of all that is good; so it is but just that all honor and glory should be given to him alone. Man is but an instrument, made fit to receive and to deliver what G.o.d bestows upon him.

5. Now if a man be without this sincere and pure love, he is, notwithstanding all his gifts and endowments, a mere nothing, and of no account in the sight of G.o.d. Though he speak with the tongues of angels; though he prophesy, and know all mysteries, and have such faith as even to remove mountains; and though he should moreover bestow all that he has among the poor, and give his body to be burned; all this will avail him nothing at last, and stand him in no stead when he is to have his trial. 1 Cor. 13:1-3.

6. The reason is plain. Self-love, self-honor, and self-interest, are of the devil, who thereby procured his own downfall from heaven. For after G.o.d had created Lucifer a most glorious angel, and adorned him with the most excellent gifts of wisdom, light, and glory, he began to pride himself in his gifts, and to love, honor, and exalt himself. This self-complacency proved the very first step to his ruin. He turned his love from G.o.d to himself, and was deservedly driven from his princ.i.p.ality, together with all such as adhered to him, and whom he had infected with the same pride and self-love. Not contented with his estate or princ.i.p.ality, he aspired too high, and lost all which the Creator had conferred upon him, according to St. Jude: "The angels kept not their first estate." Jude 6. See also Col. 2:15.

7. By the same sin which had effected his own ruin, Satan attempted the ruin of man, namely, by diverting him from the love of G.o.d to the love of himself. Hereby self-love and self-honor began to act in man, and influenced him to seek equality with G.o.d himself. Hence he was cast out of Paradise, as Lucifer had been before cast out of heaven, leaving to us all the heritage of pride and self-love. And this is the fall of Adam, which all men in themselves repeat; and which is transmitted through flesh and blood, from one generation to another.

8. The remedy by which a thorough cure may be wrought in fallen man, is wholly to be sought in the precious _merit of Christ_ apprehended by faith. By this we are renewed in Christ, and the flesh is crucified, with its sinful desires. Then we love ourselves no more, but on the contrary, even _hate_ ourselves. Luke 14:26. We do not honor or extol, but deny and mortify ourselves. We no more seek our own glory and interest; but, denying all we have, we withdraw our pleasure and trust from everything whatsoever it be (Luke 14:33), and manfully fight with our own flesh and blood. Whosoever refuses to comply with these terms, can in no case be a disciple of Christ; since this is the only means by which the natural degeneracy of our heart is to be subdued, and a sound conversion is to be effected.

9. Since it was utterly impossible that man, by his own natural strength, should restore himself (for of himself, he can do nothing but love himself, boast of himself, and seek his own ends and interest; or, to sum up all in a word, _commit sin_); G.o.d, in his infinite mercy, was moved to commiserate man's fallen condition, and to make the very beginning of the work of man's restoration. In order to this, the Son of G.o.d took the form of a man upon him, thereby to renew our nature, that, being regenerated _by_ him, _in_ him, and _from_ him, we might become new creatures. For as in Adam we are dead both bodily and spiritually, so we ought to rise again in Christ, and be renewed both in spirit and body. 1 Cor. 15:22. And as by a _carnal_ descent from Adam, sin, self-love and pride cleave to our nature; so in Christ, by a _spiritual_ birth, we must be justified, and inherit by faith his righteousness. And, as by our carnal birth, we draw our sin from Adam, especially self-love, pride, and ambition; so from Christ, by faith, and by the Holy Ghost, our nature is to be renewed, cleansed, and sanctified. All self-love, pride, and ambition, are to die in us, in order that we may attain a new heart and a new spirit from Christ, even as we received our sinful flesh from Adam. And with reference to this new birth in us, Christ is called the _everlasting Father_. Isaiah 9:6.

10. Hence it follows, that all the works of a Christian, together with his gifts and talents, ought to proceed purely from the new birth, if ever they be acceptable to G.o.d; and that they ought to spring from faith, from Christ, and from the Holy Ghost. Wherever this principle is wanting, there the most excellent parts, and even miracles themselves, are of no account at all before G.o.d. So with respect to our neighbor, all things ought to be done in Christian charity (1 Cor. 16:14), without any view to private gain, or honor; as a pattern of which G.o.d has set his Son before us (John 13:15), in whom there was no spot of self-love or arrogance; no desire of profit or praise; nay, in whom nothing resided but pure and undefiled love and humility. He is _inwardly_ to live in our hearts by faith, and _outwardly_ to be expressed in our whole life and conduct. It is then, that all our works, words, and knowledge, wholly proceed from Christ, as from their original source. Without this divine principle settled within the mind, all our gifts and works, be they ever so high and angelical, are insignificant, and of no worth. For wherever self-love sways the soul, there must be a hatred of G.o.d; where pride rules, it engenders a contempt of G.o.d; and how can works springing from so vitiated a principle, ever be acceptable to the Lord?

11. Let us, therefore, most fervently beseech the Lord, to give us true faith and sincere love; a love not defiled with any desire of vain honor, profit, and glory. Whenever this divine temper is obtained and established in the heart, it is followed with this happy effect, that thereby not only great and ill.u.s.trious endowments and works are made acceptable to G.o.d, but also the least and meanest of all, even the gift of a cup of cold water.

Matt. 10:42. For a small work proceeding from sincere love and humility, is far more excellent than all the splendid works that are raised on no other foundation than pride and self-love.

Chapter x.x.xII.

Great Gifts Do Not Demonstrate A Man To Be A Christian, But Faith That Works By Love.

_The kingdom of G.o.d is not in word, but in power._-1 COR. 4:20.

St. Paul, intending to describe a Christian in a few words, says: "The end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." 1 Tim. 1:5. As if he had said: To be a Christian, and to render ourselves acceptable in the sight of G.o.d, requires nothing hard and lofty; no worldly wisdom, no human learning, no great parts, no gift of prophesying, no eloquence, no knowledge of tongues, no miracles: but only that a man have faith in Christ; that he do all things in love, and with a mind wholly resigned to G.o.d; and that he suffer himself to be led and governed by the good Spirit of G.o.d.

2. We should not, therefore, regard how many languages a man speaks, or how eloquent he is in his delivery; but how he shows forth his faith by love, and by the mortification of the flesh. "For they that are Christ's have crucified the flesh with the affections and l.u.s.ts" (Gal. 5:24): under which are included self-esteem, self-love, covetousness, vain-boasting, ambition, self-interest, and all else that is carnal. To which purpose also St. Paul says, that "the kingdom of G.o.d is not in word," or in great gifts and endowments, "but in power" (1 Cor. 4:20); that is, in a living exercise of Christian virtues, of faith, love, meekness, patience, and humility.

3. Therefore, no man is in favor with G.o.d, or is saved, because he is endued with brighter gifts than others; but because he is found in Christ Jesus by faith, and lives in him as a new creature. 2 Cor. 5:17. Great gifts do not make us happy. If a man had attained to gifts so extraordinary and marvellous as never any possessed before, yet would he be certainly cast away, unless he lived at the same time in the exercise of daily repentance in Christ, in a ready abnegation of the world, and in a denial of himself, and of all his selfish desires. Nay, if he did not hate and forsake himself, so as to place his whole confidence in G.o.d alone, and to cleave to his grace, as an infant to the breast of the mother, he would be forever banished from the presence of G.o.d, notwithstanding all his gifts and all his endowments.

4. It is certain that gifts and parts are not bestowed upon us in order to make us great here, and happy hereafter; but they are wholly dispensed for the edification of the Church. When the seventy disciples, at their return, said with joy, "Lord, even the devils are subject unto us through thy name" (Luke 10:17, 20); our Lord replied: "In this rejoice not (for neither miracles nor gifts shall save you), but rejoice rather because your names are written in heaven." By faith Moses was saved, not by his miracles. Aaron's eloquence did not the more endear him to G.o.d. And Miriam, the sister of Moses, who was endued with the gift of prophecy, and by whom the Spirit of the Lord spoke, was struck with the leprosy. Numb.

12:10.

5. The apostles themselves did not enter into the kingdom of heaven because of the miracles which they performed, nor on account of the gift of tongues conferred upon them, but because they _believed_ in Christ, the Saviour of the world. Those of the first rank, and those of the meanest condition, must tread in the same way of faith and humility, of repentance and mortification, and become new creatures in Christ through faith and love; in whom Christ also may live again by this faith. Whoever neglects this order, cannot expect to be accounted one of the family of Christ.

6. Christian love is that new vital principle by which a man is actuated to do good. This is attended with the life of Christ, and the powerful indwelling of the divine Spirit. To this purpose the apostle desires, that we may be filled with all the fulness of G.o.d (Eph. 3:19): and St. John tells us, that "G.o.d is love, and that he who dwelleth in love, dwelleth in G.o.d, and G.o.d in him." 1 John 4:16. Whoever, therefore, feels the love of G.o.d shed abroad in his heart, feels no less than G.o.d himself there.

However, in order that we might not deceive ourselves with a false and hypocritical, instead of a true and divine love, the apostle has drawn up the character thereof, and represented it as a tree adorned with numerous branches: "Love," says he, "is patient, kind," etc. 1 Cor. 13. All which are the essential properties of Christians, and consequently the life of the new man.

7. To sum up all in a few words, G.o.d the Father is love, G.o.d the Son is love, G.o.d the Holy Ghost is love. The whole spiritual body of Christ, which is the Church, is also knit together by the bond of love; so that there is but one G.o.d, one Christ, one Spirit, one baptism, one faith (Eph.

4:5, 6); and lastly, eternal life itself shall be nothing else but eternal love.

8. Whoever, therefore, does not live in love, is certainly a dead member of the body of Christ. As a dead member is not supported by that natural heat which nourishes the body and every living member thereof, nor is sustained with proper food for its daily growth and increase; so a man who does not live in Christian love is dest.i.tute of spiritual life, and is dead to G.o.d and to Christ. He is without faith, a withered, lifeless branch; he has no part in G.o.d, in Christ, and the Holy Ghost, in the holy Christian Church, and in life eternal; and will be excluded from the presence of that G.o.d, who has declared himself to be LOVE.

Chapter x.x.xIII.

G.o.d Has No Respect To The Works Of Any One; But Judges Of Works According To The Heart.

_Every way of a man is right in his own eyes; but the Lord pondereth the hearts_.-PROV. 21:2.

When the prophet Samuel, by the commandment of G.o.d, went to anoint David king, he entered the house of Jesse, and offered to anoint his first-born: but the Lord said to him: "Look not on his countenance, or on the height of his stature; because I have refused him. For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." 1 Sam. 16:7.

2. By this example G.o.d declares, on the one hand, that he has no regard to any man's person, be he ever so great and eminent, when his heart is dest.i.tute of piety, love, faith, and humility; and on the other, that he esteems persons and works according to the inward spirit and intention of the mind, and thence allows or disallows them, according to Prov. 21:2.

Moreover, all gifts and endowments, how considerable soever they be, and how admirable, great, and glorious they may appear in the eyes of men, in nowise please the Lord, unless they be accompanied with a pure heart, a heart that has a steady respect to the honor of G.o.d and the profit and edification of our neighbor; and which, at the same time, is freed from pride and arrogance, from self-love, and self-interest, and any of those sinister views which are apt to mingle with the works of a Christian.

3. Consider the example of Lucifer, the fairest and most glorious angel which heaven contained. No sooner did he stain the gifts of G.o.d with self-love and self-honor (not considering that he was bound to advance thereby the glory of G.o.d, who had conferred them upon him), than he was transformed into a devil, and, being cast down from heaven, was shut out from the glorious presence of G.o.d.

4. If ever, therefore, our works shall be acceptable to G.o.d, they ought to proceed from pure faith towards G.o.d, and sincere love to our neighbor, being cleared from the spots of self-love, self-honor, and self-interest, as much as possibly can be in this state of infirmity. To this end St.

Paul says, "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding bra.s.s or a tinkling cymbal" (1 Cor.

13:1): that is, I am altogether vain and unprofitable. In truth, G.o.d regards not fluency of speech, but an humble heart; not arts, learning, wit, or ability, but he weighs the _spirit_ of a man, whether it be bent upon promoting its own honor and interest, or the glory of G.o.d and the profit of men. Nor does G.o.d regard a faith by which mountains might be removed, and the eyes of the beholders be attracted from all sides, if a man seek thereby his own honor and glory. But the Lord looks with the greater affection upon him who "is poor, and of a contrite spirit, and trembles at his word." Isaiah 66:2. In short, if a man distribute all that he has to the poor, or give up his body to be burned, it will be all to no purpose, if the act be sullied with self-honor and self-complacency. It is the heart only and the inward intention of the mind, which the Lord regards. This fully appears from many instances recorded in Scripture.

5. Both David and Saul attended the service of G.o.d, but with a different effect. 1 Sam. 15:9; 2 Sam. 24:25. David, Mana.s.seh (2 Chron. 33:13), Nebuchadnezzar, and Peter, after repentance, obtained mercy; Saul, Pharaoh, and Judas, on the contrary, fell short of it, on account of the different principle which swayed their minds. Pharaoh (Exod. 9:27) and Saul (1 Sam. 15:24), no less than Mana.s.seh, used the same prayer, "Lord, I have sinned!" but they received different rewards. The prayer of Hezekiah, Joshua, and Gideon (Isa. 38:7; Josh. 10:12; Judg. 6:37), by which they required a sign from heaven, is approved and praised; the Pharisees doing the same are rejected and reproved. Matt. 12:38; 16:4. The Publican and the Pharisee prayed both in the temple; but both are not approved. Luke 18:14. The Ninevites fasted (Jonah 3:5, 10); the Jews and Pharisees did the same (Matt. 6:16): but the former were received, and the latter rejected. "Wherefore (say they) have we fasted, and thou seest not?" Isa.

58:3. The poor widow, who cast into the treasury but two mites, is praised by Christ; whereas, he that gave more is not. Luke 21:3. Herod and Zaccheus both rejoice at the sight of Christ; but they had most different rewards. Luke 19:6; 23:8.

6. All this proceeds from no other cause than the heart, and that moving principle by which it is swayed, and which G.o.d chiefly regards. He accepts those works only which flow from unfeigned faith, sincere love, and true humility; for whatever our gifts or works may be, if pride, self-love, and the contagion of filthy lucre, infect them, they are at once rejected by the Lord.

Chapter x.x.xIV.

Showing That G.o.d Alone, Without Any Human Aid, Is The Author Of Our Salvation, And That We Are To Submit Unreservedly To His Grace; Also, That Christ's Merit Is Not Imputed To The Impenitent.

_But of him are ye in Christ Jesus, who of G.o.d is made unto us wisdom, and righteousness, and sanctification, and redemption._-1 COR. 1:30.

In this impressive sentence, St. Paul teaches us that all things necessary for our salvation are merited by Christ Jesus our Lord. When we were ignorant of the way of life, he was made _wisdom_ unto us; when we were sinners, he was made our _righteousness_; when we were an abomination before G.o.d, he was made our _sanctification_; and when we were in a state of d.a.m.nation, he became our _redemption_.

2. It is therefore most certain, that man does not contribute so much as one jot to his salvation. Sin, indeed, man could commit of himself, but he was not able to justify himself again; he could lose, but not recover himself; kill, but not restore to life; he could submit himself to the devil, but could not shake off his spiritual fetters. As a dead body cannot quicken itself again, so men "being dead in sins" (Eph. 2:1, 5), as the Apostle declares, cannot raise themselves again to life.

3. We did not contribute anything towards our creation, neither do we perform anything towards our redemption, regeneration, and sanctification, which are far greater transactions than the creation itself.