Leaving ourselves in the hands of God in simplicity, that we may thus become the subjects of the divine operation, he, more or less gradually, according to his infinite wisdom, infuses into the soul that divine element of holy love, which makes it like himself. God is love. The feeling, which exists in those who cooperate with him, is love. And when the world becomes holy by being the subject of holy love, and just in proportion as it becomes so, it will find its power in its love. And, accordingly, its influence over men will partake of the attractive rather than the aggressive form.
Monday, November 30, 2015
Holy Love
Leaving ourselves in the hands of God in simplicity, that we may thus become the subjects of the divine operation, he, more or less gradually, according to his infinite wisdom, infuses into the soul that divine element of holy love, which makes it like himself. God is love. The feeling, which exists in those who cooperate with him, is love. And when the world becomes holy by being the subject of holy love, and just in proportion as it becomes so, it will find its power in its love. And, accordingly, its influence over men will partake of the attractive rather than the aggressive form.
Saturday, November 28, 2015
Unseen But Seen
And yet the Christ, the King is here.
He is not seen by outward eye,
And yet we feel and know Him nigh.
In holy hearts He builds His throne;
By holy thoughts His presence known;
And most of all He makes His reign,
Where Love is life, where Self is slain.
Oh Life of love, oh Christ within!
A Life, without the stains of sin;
Unknown, unseen by outward sight,
We see Thee in the soul's clear light.
Friday, November 27, 2015
Prepare the Inward Temple
Then built Moriah's gilded shrine;
But now, in temples more sublime,
In HOLY HEARTS, his glories shine.
And if in Christ He first appear'd,
Dear shrine of beauty, truth, and bliss;
He now appears in temples rear'd
In other hearts, akin to His.
Oh, cleanse THY soul from every sin,
From every grovelling, worldly care;
And let the mighty Monarch in,
To build His throne of glory there.
Thursday, November 26, 2015
A Life United to God
We do not doubt, that the inward religious experience in different individuals may receive some modification, more or less, from the natural character. It will appear differently in John the Baptist and John the Disciple; it will appear differently in Stephen, in Peter, in Paul. But the difference will exist in the modifications and not in the essence of the thing; in that which is outward and incidental, rather than in that, which is internal and substantial. But in all cases of true holiness without exception; there must be, and there is the image of Christ at the bottom. In all cases in which the work of God is carried to its completion, the soul has become an "Infant Jesus;" and like its prototype, the Jesus of Nazareth and the Cross, it will grow in "wisdom, and in stature, and in favor with God and with man."
Such Christians and such Christianity will have an effect upon the world. Those, who are formed upon this divine model, not only have a noble lineage; but they bear in themselves the impress and the inscription of a true nobility. They are the tree, mentioned by the Psalmist, which is "planted by the rivers of water;" not stinted and dwarfish, as too many are, who bear the name of Christ; not smitten with rust and eaten with the worm, but sound alike in the body, the blossom, and the fruit; not crooked, knotted, and unsymmetrical, but free, expansive, and proportional. Wherever they go, the world recognizes their character, without the requisite of a formal proclamation. The image of Jesus, the divinity of the heart, is so written upon the whole outward life, that they are an "epistle, known and read of all men."
Wednesday, November 25, 2015
Simplicity
Tuesday, November 24, 2015
The Life of Christ vs. The Life of Nature
The life of Christ, or rather the religious life as manifested in Christ, is entirely different in its character from the life of nature.
In the life of nature, which is unprotected and unrestrained by the conservative principle of supreme love to God, every thing runs to excess. That, which is good in itself, becomes vitiated in its inordinate action. Sympathy assumes the shape of querulous weakness. Friendships are stimulated by a secret selfish influence, till they become idolatry. The love of knowledge distorts itself into obstinacy of opinion and pride of intellect. An allowable and holy displeasure degenerates into the violence of natural anger and revenge. Even a desire to do good is often perverted, through a selfish impetuosity, by an injurious and fatal disregard to the proprieties of time, person, and place.
In those who are but partially sanctified, as well as in those who are wholly dead in their sins, the natural life, in itself considered and just so far as it has an existence at all, is always weak, selfish, inconsistent, passionate, changeable.
The life of Christ in the soul, or what is the same thing, the life of the soul modeled after the image of Christ, is entirely different. Its sympathy is restrained and regulated by the suggestions of reason. Its personal friendships are rendered pure by the exclusion of all idolatrous regard. Its love is unstained by selfishness; and its indignation is hallowed by love. In the natural life, every thing is vitiated either by excess or defect. In the life of Christ, every thing is correspondent to the truth of reason and the commandment of God.
Monday, November 23, 2015
Christlikeness: The Power of the Holy Spirit
Saturday, November 21, 2015
Christlikeness: Humility
Friday, November 20, 2015
Christlikeness: Attention to Time and Manner
"Of the three and thirty years," says a certain writer, "which our blessed Redeemer spent on earth, thirty were spent in the obscurity and abjection of a private and humble condition. Notwithstanding the zeal for the glory of his Father, and the salvation of men, which consumed his soul; notwithstanding the tide of disorder which overran the world, and the abomination of sin and scandal which pierced his heart, the eternal incarnate Wisdom was silent, was hidden, and so remained until the hour appointed by his Father had come; repulsing, even with apparent severity, the prayer of his mother according to the flesh, because it seemed to urge his anticipating that hour." [Interior Peace of Pere Lombez, p. 329.]
This trait in the Savior's character is, in a practical view, very important. It is probably through a disregard, in part at least, of the course taken by the Savior, which has now been mentioned, that we find, in all denominations of Christians, melancholy instances of persons, who are young in the Christian life, or who are prompted by an undue confidence, exhibiting a disposition to enter prematurely, and sometimes violently, upon measures, which are at variance with the results of former experience and with the admonitions of ancient piety. All mistakes and erroneous proceedings of this kind are discountenanced by the example of our Savior, who quietly remained in solitude and silence, and was refreshed and strengthened with the interior dews of heavenly knowledge, till the great hour arrived, appointed in the wisdom of his heavenly Father, which called him forth to the ministry and the Cross.
Thursday, November 19, 2015
Christlikeness: Living for Others
Wednesday, November 18, 2015
Christlikeness: Prayer
If even the Savior could do nothing without his Father, if prayer was as necessary to his spiritual support as the very air he breathed was to the support of his body, let no one suppose, that he can sustain the grace of a truly regenerated and sanctified heart, without possessing a like prayerful spirit.
Tuesday, November 17, 2015
Christlikeness: Simple Faith
And in connection with this view, we are not to be surprised that we find the Savior so often and so earnestly urging upon his followers the necessity of living in the same manner. He taught them, in various ways and at various times, that faith was the source of their inward life and power; and that by it they could overcome all difficulties, "removing even mountains." Discountenancing every other mode of living, he decidedly rebuked the disposition, originating in unbelief, to seek a sign, (that is to say, a striking and confirmatory manifestation of some kind, ) in addition to and in support of the simple declaration of God. "An evil and adulterous generation," he says," seeketh after a sign."
Monday, November 16, 2015
Christlikeness: Entire Consecration
It is the same spirit of devout and entire consecration, which is the abiding and in its results the victorious element of the religious life in all his followers. And it is so, because, by the alienation of self it puts them in a situation, where they can take hold of the divine power by faith. Those, who have made such consecration, feel that they have no longer any thing, which they can call their own. In every thing, which concerns their personal desires and interests; in every thing, which is at variance with the divine purposes, they are nailed to the Cross. And hence, in the want of all things in themselves, they have the possession of all things in God.
Saturday, November 14, 2015
Christlikeness: Intellectual Culture
It is true, that his illustrations and manner varied with the circumstances and the occasion, and that he was at certain times more animated, pointed, and severe than at others; but he never did or said anything, which was at variance with sound judgment. I have sometimes thought, that persons of flighty conceptions and vigorous enthusiasm would regard the Savior, if he were now on the earth, as too calm and gentle, as too thoughtful and intellectual, as too free from impulsive and excited agitations, to be reckoned with those, who are often considered the most advanced in religion. He never performed the feat of Simeon Stylites, who, from mistaken religious motives, spent years on the top of a pillar of stone; nor was he violently whirled round like a top, as is related of some persons who have been the subjects of religious excitement; nor did he experience the other bodily and convulsive agitations, which in some instances have characterized the religious movements of modern times, and have sometimes been mistaken for religion itself. In violation of the proud anticipations of the Jews, and in conformity with what might be expected from a being endued with the highest rationality, he appeared as a plain, unobtrusive, and reflective man; coming and acting like the "kingdom of God" itself, essentially "without observation;" and attracting notice, so far as he did so, by pure and sober piety only, by the beauty of virtue sustained and characterized by the strength of deliberation and wisdom, and not by being the subject or the agent of eccentricities.
In making these remarks we do not mean to imply, that the Savior was without feeling. His sympathy with the sick and the poor, his personal attachments, his earnest desire for the salvation of sinners, his denunciations of hardened transgressors, all show, that he was susceptible of deep feeling. But what we mean to say is, that he did not undervalue knowledge and truth. But on the contrary, he estimated them highly, and under the teachings of the Holy Spirit, made them, as it were, the basis of the inward life. And I think we may properly add here, as in accordance with what has been said, that no feeling, that no contrition or sorrow, and no other form of feeling whatever, does, or can possess any religious value in the sight of God, except so far as it has its origin in perception and knowledge.
Friday, November 13, 2015
Christlikeness: Personal Friendships
In connection with what has been said in relation to this interesting trait in the Savior, we may remark here, that nature teaches us, or rather the God of nature, that increased and special love, other things being equal, may properly flow in the channel of the domestic affections. And also that it is entirely consistent with holiness, and not only consistent but a duty, to exercise special love towards those, whether we are naturally related to them or not, with whom we are intimately connected in life, and whose characters are truly lovely.
As Christians, therefore, as those who have experienced or who aim at experiencing the sanctifying graces of the Spirit, we may regard ourselves as permitted, both on natural principles and in imitation of the Savior, to form such personal friendships and attachments as the Providence of God may favor and his holiness approve. Intimacies and friendships, formed on purely worldly principles, have no religious value, and are often positively evil. It is important, therefore, to remember, that all such friendships should be entirely subordinated, as they were in the case of the Savior, to the will of our heavenly Father. If, through the influence of the life of nature, they become inordinate, they are no better than any other idols. It is certain there is much in them that is amiable and pleasant, that they are authorized by the example of the Savior, and that they seem to be even necessary in our present situation; but like every thing else they must receive the signature of the divine approbation, and must be sustained or abandoned at the call of religious duty.
Thursday, November 12, 2015
Christlikeness: Sympathy
And accordingly we proceed to remark, in the first place, that the Savior, considered in his human nature, was a man of SYMPATHY. And in making this remark, we mean to imply, that he was a man of sympathy on natural as well as on religious principles; sympathetic as a man, as well as sympathetic as a religious man. And as such, it is very obvious from the Scriptures, that he felt a deep interest in all those, who are the proper objects both of natural and religious sympathy; for the sick, for the poor, the ignorant, the tempted, the suffering of all classes and conditions. Although he loved religious retirement, and knew more than any one else the inestimable privilege of being alone with God, he felt deeply the claims of a common humanity; and in obedience to those claims came forth, and lived, and suffered among men; weeping with those who wept and rejoicing with those who rejoiced. He gave no countenance to an exclusively solitary religion; a religion, which under the name of meditation and prayer, shuts itself up in barren insulation, and has no deep and operative sympathy with men. Where there were wounds to be healed, whether mentally or bodily; where there were tears to be dried up; whenever and wherever he could add to the amount of human happiness or detract from the sum of human misery, he was present.
He deeply sympathized with those, who are the subjects of religious trials and duties, especially with the beginners in the divine life, with the weak ones and lambs of his flock. Accordingly he adapted his instructions to their capacity of understanding; and also to their present degree of advancement and strength of purpose. And hence it is, that on a certain occasion after having made some communications to his disciples, he added, "I have yet many things to say unto you, but ye cannot bear them now." It is expressly said, in allusion to this interesting trait of his character; "a bruised reed he shall not break and smoking flax he shall not quench."
It is hardly necessary to add, that those, who, in experiencing the inward restoration; have been raised anew in the image of Christ's likeness, will exhibit this interesting trait in a marked degree. There can be no such thing as a truly holy heart, which is destitute of a pure and deep sympathy.
Wednesday, November 11, 2015
Christlikeness
"For even hereunto were ye called; because Christ also suffered for us, leaving us an EXAMPLE, that ye should follow his steps." 1 Pet. 2:21.
The old life perishes, in order that there may be a new creation in Christ. The deformity of the ancient nature passes away, and the image of Christ in the soul takes its place. And we can try and be assured of the truth of the resurrection from the death of sin, only by its likeness to the life of the Savior. It is a matter of great gratitude, therefore, that the Gospel not only delineates holiness, which is but another name for the true inward life, by means of abstract statements; but represents it visibly and sensibly in the beautiful mirror of the Savior's personal history. This is a mirror, which it is necessary for every Christian, and especially for those who are earnestly seeking the entire sanctification of the heart, to contemplate prayerfully and unceasingly. The more we study the life of Christ, if we do it with a consecrated and prayerful spirit, the more it is reasonable to suppose we shall be like him. And in proportion as we bear his likeness, will those various imperfections and inconsistencies, which often mar the lives of his followers, disappear.
Tuesday, November 10, 2015
The Present Moment
Monday, November 9, 2015
The World Living In Us
Saturday, November 7, 2015
"The Kingdom of God is Within You."
Friday, November 6, 2015
Means and Ends
Thursday, November 5, 2015
The Last Trump
When the last trump shall sound, all earth shall hear,
The sea's wide tumbling waves be fixed with dread,
The startled mountains turn their iron ear,
The hills shall flee away, and hide their head.
Leviathan shall plunge into his cave,
His deepest cave; the lion to his den;
In the black clouds the birds their wings shall wave,
And screaming loud, respond the cries of men;
And men, poured forth from cot and splendid hall,
Shall mingle with the cattle in the fields,
While, tost and breaking at the trumpet's call,
The rending ground beneath their footstep yields.
When all is changing, all in horror mixed,
The Christian's soul remains believing, calm, and fixed.
Wednesday, November 4, 2015
The Glimpse of Heaven
When on some voyage of trade in distant seas,
The gallant ship has ploughed for many years,
At last, with sails rejoicing in the breeze,
Her own, her lovely native coast she nears;
The hardy sailors look from deck and mast,
Their fathers' hills and hamlets to descry;
As one by one they point them out, full fast
Unwonted tears of gladness fill the eye;
They shout with joy; 'tis their own native land;
Where brothers, sisters, fathers, grandsires dwell.
So, when the Christian on life's bounds doth stand,
On heaven's bright hills his eyes with fervor dwell,
His blessed Father's home is in his sight,
He shouts aloud with joy, unspeakable delight.
Tuesday, November 3, 2015
The Remembrance of a Godly Teacher
In early life I had the privilege of being associated for a short time, in an institution, where it seemed to me that some of these views were happily illustrated. Studies always opened in the morning and closed at night with religious services. The first half hour of every morning, in particular, was devoted to the reading of the Scriptures, the explanatory and practical remarks of the worthy and learned instructor, and to prayer. And it was understood by all, whatever might be the state of their own minds, that this religious exercise was regarded by the teacher as one of preeminent importance. When he came before his pupils on this occasion, they did not doubt that he had first commended them to God in private; and that of all objects which he desired and had at heart, there was none so dear to him as their souls' salvation. Every movement was stilled; — every voice hushed; — every eye fixed. And whatever might be their creed or want of creed, their religious adhesions or aversions, such was their sympathy with his obvious sense of responsibility and his divine sincerity, that even the hearts of the infidel and the profane were cheerfully laid open before him; — so that with their own consent he was enabled, by means of his prayers and warnings, to write upon them, as it were, inscriptions for immortality. I was not a pupil in the seminary to which I refer, but an assistant teacher; and had a good opportunity to observe and to judge. My own heart never failed to be profoundly affected; — and, from what I have learned and known of his pupils since, scattered as they have been in all parts of the world, and engaged in various occupations, I have no doubt that God eminently blessed the faithful labors of this good man, and that he was permitted to realize in his instructions, to an extent not often witnessed, the beautiful union of the culture of the heart with that of the understanding.
Christ came into the world to redeem man to God; — in other words, to restore him to God by redemption; — that is to say, by the purchase of his own blood. The object is secured, and man is restored to God, whenever God becomes the in-dwelling, the universal, and permanent principle of his soul. And the restoration of man involves the restoration of all that pertains to man. The restoration of man is, at the same time, the restoration of the family and of civil society; the restoration of art and literature. It implies the extinction of vice, the prevalence of virtue, the dignity of labor, the universality of education, and the perfection of social sympathy and intercourse. And no man is, or can be redeemed, in the truer and higher sense of the terms, without being, in his appropriate degree and place, a co-worker with God in all these respects.
Monday, November 2, 2015
Divine Guidance and Education
The state of things is far different from this. If we had no other evidence of this remark, we might find it in one fact which all are acquainted with. We have reference to the general exclusion of the Bible from the list of books which are systematically and thoroughly studied. If the Bible were estimated by its literary merits alone, it ought not to be condemned to such an exclusion. Considered simply as documents, which threw light upon the origin of the human race and the early history of mankind, there are no books more worthy of being studied than the five books of Moses and the other historical books of the Old Testament. We would not easily yield to others in our admiration of the writers of Greece and Rome; but, looking at them in a merely literary point of view, we find the poets of those countries excelled by the Psalms of David and by many passages of the prophets; — and probably no one will say, that the moral doctrines of Socrates and Cicero, eminent and enlightened men as they were, are to be brought into comparison with the divine teachings of the Son of God. But on such a subject we might be distrustful of our own opinions, were it not that they are in harmony with sentiments frequently expressed by literary men of so much learning and eminence, that their right to judge in such a matter will not be likely to be questioned. The subject, for instance, is repeatedly referred to in the writings of Sir William Jones He says, on one occasion, "I have carefully and regularly perused the Holy Scriptures, and am of opinion, that, independent of its divine origin, the volume contains more sublimity, purer morality, more important history, and finer strains of eloquence, than can be collected from any other book, in whatever language it may have been written."
But if the Scriptures are thus valuable in a merely literary point of view, it would be difficult to express their importance, considered in their moral and religious relations. It is in this view that they present claims, which can be brought forward in support of no other system and no other book.
The mere study of the Bible, however, is not enough. There are institutions at the present day, in which the Bible is carefully studied; — but less with a reference to moral than intellectual culture. The study of the Bible for the mere purpose of increasing our amount of knowledge, is not all that is needed. It should be studied with a view to the supply of our moral and religious wants. There should, therefore, be a distinct recognition, in every institution of learning, of man's alienation from God, and of the necessity of his restoration. Upon these two great subjects, which are vital in every true system of mental culture, all possible light should be thrown. And it ought to be understood that no person is to be regarded as thoroughly educated, who cannot say that he has given his heart to God at the same time that he has given his intellect to the pursuit of the truth.
Nor are such views to be considered as impracticable There are principles, perhaps not yet fully ascertained, which will result, (we will not say infallibly, but certainly as a general thing,) in spiritual renovation. And it seems to be a part of God's plan, that they shall be applied in connection with the relationship of man with man, and their mutual agency one upon the other. In all institutions, therefore, there should be living teachers, men "full of the Holy Ghost," who should be able to explain and apply the principles which are found in the Bible. If such institutions could take the place of many which now exist, the favorable results to morals and religion would be immense.