Taking Up the Cross

Inward crucifixion, when considered in particular instances, is the same thing as taking up the Cross; and if the Scriptures require us to take up the Cross daily, as every reader of the Bible knows that they do, then inward crucifixion becomes our DAILY BREAD. I think it may be said with entire truth, (indeed the scripture command implies it,) that not a day passes, which does not furnish occasion for the fulfillment of the scripture requisition. 

Crosses, planted by the hand of a wise providence, meet us at every step. And we are not at liberty to avoid them. We cannot avoid them without turning aside from God himself. And accordingly, in the spirit of a heart crucified, we must always stoop to the burden, which they impose upon us and must take them on our shoulders, and must bear them as humbly, as willingly, and as rejoicingly as Christ bore his. And happy is the soul, that knows from his own inward experience, that a sanctified Cross is a storehouse of spiritual blessings.

Inward crucifixion, when carried, as it always ought to be, to its full extent, is the result of strong faith. It is hardly necessary to make remarks in support of this proposition. Who would relinquish the world, with the attractions the world holds out, be they more or less, if he had not faith in something better than the world? Who, that is destitute of faith, can find in himself or elsewhere the power which is requisite to keep the various propensities and passions in their place, and in their right action moment by moment? Where will the man, that is without faith, find resources to sustain himself, against the trial of heavy temptations, without a fear or a murmur arising from the workings of a selfish nature? Who can walk in God’s way and will, deprived by his special providence of all inward consolations, without faith? How can a man have his soul so fixed upon God as not to look with a self-interested complacency even on his spiritual gifts and graces, without the supports of a strong faith? We need not delay upon this matter. It is exceedingly obvious, we think, and the concession is confirmed by the experience and testimony of all devout Christians, that without faith the results, which are involved in inward crucifixion, cannot be realized.

— from The Life of Faith, Part 2, Chapter 12.

Crucified to Holiness Itself

But perhaps the most decisive mark of the truly crucified man is, that he is crucified even to holiness itself. That is to say, he desires God only, seeks God only, is satisfied and can be satisfied with God only, in distinction from those truly spiritual gifts or graces, which God by his Holy Spirit imparts to the soul.

The truly devout man, for instance, exercises penitence, submission, gratitude, forgiveness, and other Christian graces on their appropriate occasions; and he has great reason to be thankful to God that he is enabled to do it. But if in some moment of inward forgetfulness, of religious “irrecollection,” if we may so term it, he turns the thoughts and the interests of his heart from God to the graces which God gives, and begins to take complacency in his religious exercises, and to be happy in his holiness and to love his holiness, instead of a fixed and exclusive love for the Author of his holiness, I think we may confidently say, he is no longer a man dead to self, no longer in the proper sense of the terms a man inwardly crucified. 

“The purer our gifts are,” says Fenelon, “the more jealous God is of our appropriating or directing them to ourselves. The most eminent graces are the most deadly poisons, if we rest in them and regard them with complacency. It is the sin of the fallen angels. They only turned to themselves, and regarded their state with complacency. At that instant they fell from heaven, and became the enemies of God.”

— from The Life of Faith, Part 2, Chapter 12.

Inward Crucifixion and Inward Consolations

Those, who are the subjects of inward crucifixion, do not seek, and do not value inward consolations in themselves considered. “It is written,” says the Savior, “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Consolation is the attendant of religion, but it is not religion itself. Religion, in its highest sense, implies an entire union with the will of God. The true food of our souls is God’s commandment, which is only another name for God’s will. A desire of any thing, and complacency in any thing, which does not place God’s will first, is infidelity to God’s claims. Holy joy is not a thing, which comes by volition; but by a necessary law. If our hearts are right with God, such joy will always come in its appropriate place; not because it is called or willed, but because it cannot help coming. It is a thing which flows from holiness as from its natural fountain. The truly crucified man, therefore, is right in seeking the fountain first. Holiness is something which must be desired and sought for itself; something, which must stand, independently of its pleasant results, first in the mind’s eye, first in the heart’s affections.

— from The Life of Faith, Part 2, Chapter 12.

Inward Crucifixion and Adverse Circumstances

The inwardly crucified man receives with entire acquiescence and peace of spirit all adverse occurrences of whatever nature, the misrepresentations and rebukes of his fellow-men, the various injuries of body and estate, the disappointments of broken friendship and violated faith, the natural and unavoidable disruptions of social and family ties, and whatever other forms of human affliction exist. Whatever comes upon him, he feels that he deserves it. He opens not his mouth, except to praise the hand that is laid upon him. Satan, it is true, avails himself of the trials of his situation, and tempts him to evil thoughts; but he is enabled with divine assistance to resist them and to triumph over them. It seems to him a light thing to suffer any thing which God sees fit to impose. It is true, that the trials which he endures sometimes occasion sorrow and even deep sorrow; but it is a sorrow which is consistent with reconciliation to his lot and even happiness; a sorrow without repining, grief without bitterness.

— from The Life of Faith, Part 2, Chapter 12.

Inward Crucifixion and Worldly Honors

The truly crucified man, like the truly humble man, does not desire great or eminent things for himself; but deeply sensible of his unworthiness and dependence, it is entirely natural to him, in his new state of feeling, to seek, and to take the lowest place. 

In other words, as one of the results of his being crucified with Christ, he is dead to the perception and the pursuit of worldly honors. If, however, God should see fit, in his providence, to call him to a conspicuous and important station in the world, as he did anciently some of his pious servants, the fact of inward crucifixion would leave him no choice but the divine choice, no will but the divine will. He is entirely acquiescent, and not only acquiescent but rejoices alike in what God gives, and in what he takes away; because he esteems all things which he has, whether it be more or less, whether it be regarded by the world as honor or dishonor, in the light of a gift from God, and looks upon it as valuable only as it is subservient to God’s glory.

— from The Life of Faith, Part 2, Chapter 12.