True Christianity Part 7

be sincerely and simply fixed on G.o.d, then thou art subject to no lord but Him; and thou preservest thy liberty with all the privileges appertaining to it. It becometh thee, therefore, to be very circ.u.mspect in thy life and conduct, lest thou shouldst in any degree obstruct the progress of divine love in thy soul. If ever thou desirest to possess G.o.d alone, thou must make a surrender of thyself solely to him. If thou lovest and pleasest thyself, instead of loving and pleasing G.o.d, then sorrow and fear, sadness and anxiety, will inevitably attend thee; whereas, if thou wholly yieldest thyself unto G.o.d, cleaving to him and delighting thyself in him alone, then he will never leave thee nor forsake thee, but remove by his gracious presence all fear and anxiety from thy mind. He, on the other hand, who seeks himself in all situations and in every circ.u.mstance, and who incessantly pursues after profit, praise, and l.u.s.t, can never attain to serenity and peace of mind; for some circ.u.mstance there always will be to cross his desires and to disturb his rest. Never, therefore, yield to the belief that an accession of fame, wealth, or honor in this world, is always good and profitable for thee; when, on the contrary, a righteous contempt of all such transient objects, nay, an utter extirpation of our love of them, would be attended with an infinite blessing and advantage.

3. As then, on the one hand, the things of this life, such as praise, riches, and pleasure, are frail, and pa.s.s away with the world that supplies them, while, on the other, the love of G.o.d endureth forever, it is evident that no satisfaction can be durable that is founded upon the love of self and of earthly objects. Such peace would be interrupted by every trivial circ.u.mstance that occurred; whereas, when the mind is firmly set upon G.o.d and upon his love, it cannot fail to be preserved in perfect peace and perpetual serenity amid all the changes of this life. Forsake thou, therefore, all things, and thou shalt, by faith, recover all things again; for never can the lover of himself and of the world find the blessed G.o.d.

4. Inordinate self-love is begotten of the world, and not of G.o.d; it is earthly, and the chief enemy to "the wisdom which is from above." James 3:17. This wisdom does not seek the praise and applause of men; and though in itself "a pearl of great price" (Matt. 13:46), yet appearing with no other recommendation than its own native simplicity, it is but little valued in the world, and, with but few exceptions, is entirely neglected and forgotten; and though there are many who make a boast of this wisdom, yet the gem conceals itself from all who do not desire to apply it in their practice. If, therefore, thou desirest to be possessed of it, O man!

lay aside all that human wisdom which "puffeth up" (1 Cor. 8:1), together with thy self-love and self-applause, and then shalt thou exchange thy earthly wisdom, which the world admires, for that which is heavenly and divine. Then, instead of the wisdom of this world, which in its nature is elevated and seeks the applause of men, thou shalt be put in possession of a wisdom which, far from attracting the notice of the world, is despised and rejected by it, but which is, nevertheless, of a divine origin, and of everlasting continuance.

5. It is impossible to love G.o.d, until thou abhorrest thyself; that is, until thou art heartily displeased with thyself and with thy sins; until thy own carnal nature is crucified, together with the evil propensities of thy self-will. For the more a man strives to love G.o.d, the more he labors to subdue the l.u.s.ts of the flesh and his sensual appet.i.tes; and the more he departs from self and from self-love, by the power of the Spirit of G.o.d, the more nearly he approaches, by faith, unto G.o.d, and to his divine love. For as inward peace depends on a freedom from desires after the things of this world; so when this peace is once settled in the soul, and the heart has disengaged itself from the ties which bound it to the creature, it returns freely into G.o.d, and rests in him alone.

6. Now he who is sincerely disposed to deny himself, must follow, not his own will, but the will of Christ, who has declared, "I am the way, and the truth, and the life." John 14:6. As though he had said: "Without the way, no man walketh; without the truth, nothing is known; and without life, no man liveth: therefore, look upon me, who am the way in which it is thy duty to walk, the truth in which thou art called to believe, and the life in which thou art bound to live. I am the unerring way, the infallible truth, and the everlasting life: the way to immortality is through my merit; the truth itself is in my word; and life is through the efficacy of my death; and, therefore, if thou continuest in the _way_, the _truth_ will guide thee unto eternal _life_. If thou desirest not to go astray, follow me; if thou wilt know the truth, believe in me; and if thou wouldst possess life everlasting, put thy whole trust in me, who for thy sake have endured the death of the cross."

7. What, indeed, is the safe way, the infallible truth, and the endless life? What, the way, truth, and life, that are more excellent than every other? Surely there is no way, but the holy and precious merits of Christ; no truth, but his eternal word; no life, but a blissful immortality in heaven. If, therefore, O Christian! thou desirest to be raised up into heaven with Christ Jesus, believe in him here, and tread in the footsteps of his humility; this is the safe Way to everlasting glory. If thou wouldst escape the snares of the world, take hold of his Word by faith, and follow the example which he has left for thy imitation; because this is the infallible Truth. And if it be thy wish to live with Christ, then die thou with him and in him unto sin, and become a new creature; for this is Life. Thus Christ is the way, the truth, and the life; and he is so, both by his example and by his merit.

8. "Be ye followers of G.o.d as dear children." Eph. 5:1. Let us labor and strive after this one thing; that our lives may resemble the life of Christ. Were there nothing else to confound the false Christian, the example of Christ might effectually and abundantly do it. When we consider that Christ our Lord pa.s.sed his life in grief and pain, we ought to be ashamed to spend our lives in ease and pleasures. If the soldier forgets his own ease and comfort when he beholds his captain fighting unto death, shalt thou pursue after worldly pleasures and honors, when thy Prince was so ignominiously treated, and, for thy sake, nailed to the cross? Is it not a sign that then thou dost not, in fact, fight under his banner?

9. It is true that, in our day, every one desires to be considered a Christian; but how few are they who imitate the life and deportment of Christ! Had it been the character of a follower of Christ, to aim at the acquisition of honors and possessions, our Lord would never have taught that these are not worthy to be compared with heavenly treasures.

Contemplate the life and doctrine of the blessed Jesus, and thou shalt own that nothing can be more opposed than he and the world. Behold that manger and that stable! do they not forcibly evidence a contempt of worldly things? And will the example of Christ lead thee to err from the right way? No! he is the way, and he is the truth; and his life, compared with his doctrine, is the only means to preserve thee from mistake, and to guard thee from the delusions and errors of the world. Since then the Lord hath chosen to enter into his glory by the way of suffering and reproach, why shouldst thou labor to make thy way to h.e.l.l, through the pomps and vanities of the world? Return, then, O deluded soul! escape from the broad way that leadeth unto death, and in which thy only enjoyment is "the pleasures of sin for a season" (Heb. 11:25); enter into this safe Way, in which the wayfaring man shall not stray: cordially embrace that Truth which never can deceive: and live in Him who is Life itself. This way is the truth, and this truth is the way. Awful blindness! a worm of the earth would make himself great in the world, when the Lord of glory abased himself to the very dust. O faithful soul! when thy bridegroom moves to meet thee, clothed with humility, come down from the elevation of thy pride and ambition, and descend into the vale of humiliation to meet him, and he will embrace and receive thee with joy.

10. As Abraham quitted his father's house, to go into a land which the Lord was to show him (Gen. 12:1), so quit thou, as a true child of Abraham, the pleasure-house of self-will and self-love, that thou mayest obtain the divine blessing. Self-love biases the judgment, blinds the understanding, disturbs the reason, seduces the will, corrupts the conscience, closes the gates of life, and acknowledges neither G.o.d nor neighbor. It banishes virtue; seeks after honors, riches, and pleasures; and, in a word, prefers earth to heaven. He, therefore, who thus "loveth his life, shall lose it; but he that hateth his life" (that is, resists this principle of self-love), "shall keep it unto life eternal." John 12:25. Self-love is the root of impenitence, and the cause of d.a.m.nation.

They who are controlled by self-love and self-honor are dest.i.tute of humility and a knowledge of sin; consequently, they never can obtain the remission of sin, though they seek it with tears; their tears not being shed because they have offended G.o.d, but merely on account of the personal loss which they have sustained.

11. The kingdom of heaven is compared in Scripture to "a pearl of great price;" in order to obtain which, a man sold _all_ that he had. Matt.

13:45, 46. This pearl is G.o.d himself, and that eternal life which he has promised, and for the attainment of which every other object must be forsaken. We have an example of this in our Lord Jesus Christ, who descended from heaven not for his own sake, but for thy sake; not for his own profit and advantage, but for thine. Luke 19:10. And wilt thou yet delay to love him who gave himself up unto death for thee?

12. It doubtless is the part of a faithful spouse, to please her husband alone: and art thou desirous of pleasing the world, when thou mayest be espoused unto Christ, the great lover of souls? Forsake therefore and sincerely despise all that is in the world, in order that thou mayest become worthy of the eminent dignity of this spiritual marriage: for if thy love cleave not solely to Christ, it is a corrupt and adulterous love, and not that which a Christian should bear to the Redeemer. For the Christian's love to the Redeemer must possess virgin purity.

13. The law of Moses required that the priest should marry a virgin (Levit. 21:13, 14); and Christ, our High Priest, will espouse only a _virgin-soul_; one that is attached to nothing that the world can offer, but solely to himself; nay, one that loves not even herself, in comparison with Christ. "If any man come to me," he says, "and hate not his _own life_, he cannot be my disciple." Luke 14:26.

14. In order to understand what is meant by hating ourselves, we are to remember that we carry about with us "the old man," and are indeed the old man himself; whose nature is to hasten from one sin to another, to love himself, to pursue his own profit and honor, and to indulge his own will and carnal appet.i.te. For the flesh is at all times the same; always considering itself, easily grieved, envious, bitter, covetous, and revengeful. This, O Man! is what thou doest: these sinful motions proceed from thy heart; this is thy very life, even the life of the old man in thee: and therefore thou must of necessity hate thyself, and thine own natural life, if ever thou desirest to be a disciple of Christ. Whoever loves himself, must love his own pride and avarice, his own wrath and hatred, envy and lying, perfidiousness and unrighteousness; and, in short, he must love all the progeny of unholy desires, and a corrupt heart. But if thou desirest to be a Christian indeed, thou must not love, nor excuse, nor palliate thy sins, but thou must hate them, forsake them, and subdue them.

Chapter XV.

Showing How The "Old Man" Daily Dies, And The "New Man" Is Daily Renewed, In A True Christian; Also, Wherein Self-Denial Consists, And What Is Meant By The Christian's Cross.

_If any man will come after me, let him deny himself, and take up his cross daily, and follow me._-LUKE 9:23.

It is the charge of the apostle Paul, "Put off the _old man_, which is corrupt according to the deceitful l.u.s.ts; and be renewed in the spirit of your mind; and put on the _new man_, which after G.o.d is created in righteousness and true holiness." Eph. 4:22-24. And in another of his Epistles, he gives us a reason for doing so: "Ye are not your own; for ye are bought with a price; therefore, glorify G.o.d in your body and in your spirit, which are G.o.d's." 1 Cor. 6:19, 20.

2. We have already noticed what is meant by _the old man_; namely, pride, covetousness, lasciviousness, unrighteousness, wrath, enmity, hatred, etc.; all of which must die in the Christian, if ever the _new man_ arise in him again, and is day by day renewed.

3. In proportion as the old man dies, the new man is quickened. As pride loses its influence, humility, by the grace of G.o.d the Holy Spirit, succeeds; as wrath yields, meekness advances; as covetousness is done away, trust in G.o.d is increased; and as the love of the world is removed, the love of G.o.d takes its place in the soul, and becomes more and more vigorous and ardent. In this consists the renovation of the new man. This is the fruit of the Spirit; this is practical and living faith (Gal.

5:22); this is Christ in us; this is the new command of Christ and new obedience; this is the result of the new birth in us, in which thou must live if thou desirest to be a child of G.o.d; for those only who so live have a right to be so called.

4. This is the reason why a man ought now to deny himself; to renounce his own honor and will, his own love and pleasure, and all his profit and interest in the world; and why he ought freely to give up his own right and life, and consider himself unworthy of everything that Providence bestows upon him. A real Christian, who is endued with the humility of Christ, readily owns that no man can lay claim to even the least of those benefits that descend from above, because they are all gifts, and freely proceed from the goodness of G.o.d. On this account he uses all as being really the property of G.o.d, with fear and trembling; not to promote his own pleasure and satisfaction, his own profit and praise, but from necessity alone, and because he cannot otherwise subsist.

5. Let a true Christian who denies himself, and a false Christian who is filled with inordinate self-love, be compared together. If an affront be offered to the latter, you may soon behold his anger rising, and visible marks of pa.s.sion and discontent; and these are, not unfrequently, followed up by reproachful language and actions, by a spirit of revenge, and sometimes by imprecations and curses. All this proceeds from the _old man_, whose proper character it is to be angry and bitter, and to exhibit rancor and asperity. On the contrary, he that is a Christian indeed, and has sincerely begun to practice self-denial, is gentle, patient, and ready to forgive; free from a revengeful spirit; full of compa.s.sion and tenderness; and esteems himself worthy of all the sufferings which Providence may be pleased to allot to him. These qualities are all included in _self-denial_.

6. In the exercise of this patience, meekness, and lowliness of mind, our Lord Jesus Christ has set us an example by willingly denying himself. "The Son of man," he says, "came not to be ministered unto, but to minister"

(Matt. 20:28); and again, "I am among you as he that serveth" (Luke 22:27); and in another place, "The Son of man hath not where to lay his head." Luke 9:58. David, when reviled by s.h.i.+mei, practised the duty of self-denial, for his words were: "The Lord hath said unto him, Curse David." 2 Sam. 16:10. As if he had said: "I am a worm in the sight of G.o.d, and deserve to suffer far worse things." And thus have all the saints and prophets of G.o.d freely denied their own will, and esteemed themselves unworthy of every blessing. They bore the burden of their day with patience (Acts 5:40, 41); they cursed not when they were cursed; they blessed their persecutors, and prayed for them by whom they were slaughtered (Acts 7:60); and thus, "through much tribulation, entered into the kingdom of G.o.d." Acts 14:22.

7. This was true when they acknowledged themselves unworthy of any favor, but worthy of all the evils that could befall them.

8. Now, this self-denial is the cross of Christ, which he has encouraged us to bear, saying: "If any man will come after me, let him deny himself and take up his cross daily, and follow me." Luke 9:23. This self-denying life is a severe cross to the flesh; the natural man desires a life free from restraint and contradiction, and would follow the inclination of his own will, and seek after his own ease and pleasure, rather than the humility, patience, and meekness of Christ, with the other graces of his life and example.

9. But whatever opposition _the old man may_ raise for a time, he has received the sentence of death, and if thy soul be ever saved, he must surely die. For never canst thou be clothed with the humility of Christ unless thy natural pride be first subdued; nor canst thou feel a love of his poverty unless thy avarice and thy love of the world be first overcome. Thou wilt not be able to follow Christ in the contempt of vainglory, nor to endure the reproach of his cross, until thine ambition be rooted out; nor wilt thou ever express in thy life the meekness and patience of Jesus until thy revengeful spirit be inwardly mortified.

10. These are the spiritual exercises which the Scriptures mean when they speak of _denying ourselves_, of _bearing the cross of Christ_, and of _following him_,-exercises that are submitted to, not with any expectation of profit, merit, reward, interest, or praise, but from pure love to the Saviour, and because Christ hath pa.s.sed through all this before us, and "hath left us an example that we should follow his steps." Since the image of G.o.d is the greatest dignity of man, we ought the more earnestly to practise the duty of self-denial, by which that image, effaced by sin, is revived within us. And as this is the highest honor of which our nature is susceptible, so is it the strongest inducement that can possibly be suggested to endear to us the practice of self-denial.

11. Why, then, should man so eagerly desire the fading honors of this world, which, however they may raise him in the estimation of his fellow-mortals, render him in no degree more acceptable in the sight of G.o.d. The great and the wise have bodies composed of flesh and blood as the meanest and the most despised; so that, in this respect, no man has the slightest superiority over another. One is born even as the other, and dies even as the other; for the beginning and end of all men, as to this world, is alike. What folly then is it to covet worldly honors and the praise of men! Such desires spring from the root of self-love, that bane of the soul, that seed of all spiritual diseases, by which the heart of man is turned from G.o.d to the world, and from Christ to _self_. How incapable and how backward is the lover of himself to obey the words of the blessed Redeemer, and to lose his life for His sake that he may save it. This is a paradox hostile to the inclinations of the "old nature," and therefore but little considered by the bulk of mankind.

12. Alas! how small is the number of those who have a thorough knowledge of the depraved life of the old Adam, or who heartily strive against it!

And yet, if ever we would rescue our souls from perdition, we must die to it and to all its restless workings. Whatever corruptions have been entailed on us by Adam, must be removed in Christ. In his humility, our pride and ambition must expire; in beholding his poverty, our thirst after earthly things must die away. The contemplation of his bitter sufferings should subdue our sensual l.u.s.ts; the reproaches which he endured, and the entire resignation with which he submitted to the contempt of the world, should restrain us from the pursuit of worldly honors, and from the indulgence of anger and pa.s.sion.

13. He who is thus dead to himself, will also readily die to the world, its pomps, and wealth, and honors, and pleasures, solacing himself with those higher riches, dignities, and enjoyments, to which he is admitted by faith in Christ. He becomes, indeed, "a stranger upon the earth" (Ps.

39:12), but he is the friend of Christ, and Christ will comfort his heart with the light of his countenance here, and with joy everlasting and unutterable in the world to come.

Chapter XVI.

A Conflict Is Constantly Maintained In The Christian Between The Spirit And The Flesh.

_I see another law in my members, warring against the law of my mind._-ROM. 7:23.

The two opposite principles in the heart of the real Christian, are spoken of by the apostle under different names, viz.: _the inward and outward man_ (2 Cor. 4:16), the _law of the mind_ and the law of the members (Rom.

7:23), and the _flesh and spirit_. "The flesh," says he, "l.u.s.teth against the Spirit, and the Spirit against the flesh." Gal. 5:17.

2. When the Spirit conquers the flesh, then man lives in the new nature and is in G.o.d and in Christ: but when the flesh vanquishes the Spirit, and thus gains the ascendency, then man lives in the devil and in the old nature; he is under the dominion of the world, and without the kingdom of G.o.d, and, consequently, is called _carnal_. And "to be carnally minded is death." Rom. 8:6.

3. It is according to the predominance of either of these principles (the flesh and the Spirit), that a man obtains his name in Scripture, and is called _carnal_ or _spiritual_. When the flesh and its sensual l.u.s.ts are subdued, it is an indication of the strength of the spirit, and of a man's proficiency in the inward life; but if a man be vanquished by the flesh, it betrays the weakness both of his faith and spirit.

4. Solomon says, "He that ruleth his spirit (his mind), is better than he that taketh a city." Prov. 16:32. If, then, thou desirest to be a valiant conqueror, and to gain an immortal victory, conquer thyself; subdue thy pa.s.sions, mortify thy pride, quell thine ambition, and destroy every inordinate l.u.s.t with which thou art a.s.sailed; and thus shalt thou overthrow the kingdom of Satan, who, by means of such sins, ruleth in the world. Many have signalized themselves by the capture of towns and cities; but, alas! how few are they who, in a higher sense, may be denominated _conquerors of the world_!

5. If thou yieldest too far to the flesh, thou destroyest thy soul. It is surely better that the soul overcome, and that the body also be preserved, than that, the body overcoming, both body and soul should be destroyed together.

6. This contest, though attended with various trials and difficulties, will, however, issue in a glorious victory and a heavenly crown: "Be thou faithful unto death," saith the Captain of our salvation, "and I will give thee a crown of life." Rev. 2:10. And the disciple that lay in his bosom tells us, "This is the victory that overcometh the world, even our faith."

1 John 5:4. Thou wilt say, What is it to overcome the world? We answer, It is the world within us, which is here princ.i.p.ally meant. Overcome thy _self_, and then the victory over the world is thine.

7. Some may, perhaps, be here ready to inquire, "What, if sin sometimes closely beset me, and bear me away against my will; must I be excluded from the number of G.o.d's children, according to that saying of St. John, 'He that committeth sin is of the devil'?" 1 John 3:8. To this it must be replied: If thou feelest the conflict of the Spirit against the flesh, and art grieved that thou sometimes doest things which thou wouldst not, it is an evidence that, amidst the infirmities which encompa.s.s thee, thy faith and thy spirit struggle against the flesh, and are opposed to it. St. Paul himself teaches us that this warfare has place even in G.o.dly and believing souls, when he says, "I see another law in my members warring against the law of my mind (that is, against the new, inward man), and bringing me into captivity to the law of sin which is in my members" (Rom. 7:23); thus causing him sometimes to do the things which he would not. To will, was present with him; but to perform the good which he would, he was not always able; inasmuch as he could not do of himself the good which he would, while to do the evil which he would not, was always easy to him.

Hence he exclaims, "O wretched man that I am! who shall deliver me from the body of this death?" Rom. 7:24. And to this agrees what Christ himself says: "The spirit indeed is willing, but the flesh is weak." Matt. 26:41; Mark 14:38.