Godliness Part 2

Now you know that you go thus far, and you know that at this moment, if you had the power in yourself to extinguish the force of that evil habit over you forever, you would do it without another moment's hesitation. You say, "Oh yes, I would indeed. Would to G.o.d I had the power." That is repentance; that is _genuine_ repentance. Now, what you cannot do for yourself, He meets you just where you stand, and says, "I will do it for you; I will break the power of that habit; I will deliver you out of the hands of the enemy; I will save you out of that bondage. Only throw your arm of faith around me, and I will lift you up; and I will inspire you with my Spirit; you shall stand in Me and by Me; and what you are now struggling to do for yourself, I will do for you."

Then you have got thus far that you hate sin? "Yes, I have." You have said it in your letters to me, and there are others saying it who have not written to me. "Yes," you are saying, "I desire to be saved from it. I would save myself this very instant if I could, and never sin again." Would you? Is not that repentance? What else is it, think you?

Suppose you had a disobedient and rebellious son, and he had been living irrespective of your law and will, wasting your money and trampling under foot your commandments. Suppose he comes back, he sees the error of his course. His eyes are opened, perhaps, by affliction, perhaps by want, or ten thousand other things. At any rate he sees it, and he comes home and says, "Oh! father, what a fool I have been; how wicked I have been. I see it all now--I did not see it when I was doing it. I see my evil course, my sins that made you mourn, and turned your hair grey. Oh! how I hate it all. I repent in dust and ashes. Father! I forsake it all! I come home to you!" What would you say? Would you say, "My son, you have not repented enough.

Go! begone! Wait till you feel it more!" No, your paternal heart would go out in love and forgiveness, and you would put the kiss of your reconciling love upon his cheek. "Even so there is joy in the presence of the angels of G.o.d over one sinner that _repenteth!_"

as there would be joy in that family circle over the return of that wandering child.

But suppose that lad were to come and say, "Father, I do thus repent; I do thus forsake my sins; but there are some companions who will follow me so closely that I am afraid I shall again fall under their power, and there are some habits so terrible that I am afraid they will again conquer. Let me, then, be always by your side. You must strengthen me." What would you say? Would you not say, "Then, come in, my son; sit by me, live with me, and I will shield you--I will deliver you? Thou shalt never cross this threshhold without me.

I will live with you; I will hold you up." And, as far as a human being could shield another, you would shield your son; he would never lack your sympathy or your strength day or night. Your Heavenly Father lacks neither sympathy or strength. His eye never sleeps. His arm never tires, and you have only to go and lay your helpless weakness on His Almighty strength by this one desperate leap of faith, and He will hold you up, even though there were a legion of devils around you.

Lastly, you _renounce_ your sins, that is, in will, purpose, and determination. You say, "I never wish to grieve Him again." You sing it, and you feel it. "I never want to grieve Him any more;" and if you could only live without grieving Him, you would not much mind, even if it were in h.e.l.l itself. Is not that penitence? You know it is. You renounce sin. You do not say, "Lord Jesus, save me with this right hand, with this right eye; Lord Jesus, save me with these forbidden things hanging about my skirts." No; you say, "Lord Jesus, save me out of them. Make me clean." That is penitence. You see it.

You hate it. You renounce it. Now then, believe on the Lord Jesus Christ. Oh, Holy Spirit, reveal the simple way of faith.

III. You say, "How am I to believe?" Some despairing soul asked me this in large letters, "How am I to believe?" How does a bride believe in her husband when she gives herself to him at the altar?

She trusts him with herself. She believes in him. She makes a contract, and goes home, and lives as if it were true. That is _faith_. How do you trust your physician when you are sick, as you lay in repose or anguish upon your bed? You trust him with your case. You commit yourself to him. You believe in his skill, and obey his orders. Have faith like this in Jesus Christ.

Trust and obey, and expect that it is going to be with you according to His Word.

Instead of this, the faith of many people is like that of a person afflicted with some grievous malady. A friend tells him of a wonderful physician who has cured hundreds of such cases, and gives him abundant evidence that this doctor is able and willing to cure him, if he will only commit himself to his treatment. The sick man may thoroughly believe in the testimony of his friend about this physician, and yet, for some secret reason, he may refuse to put himself into his hands. Now, there are numbers like that with Jesus Christ. They believe He could cure the malady of sin on certain conditions. They believe He is no respecter of persons. They believe He has done it for hundreds as bad as they, and yet there is some reason why they do not _trust Him_. They hold back.

Now, what you want is to give your case into His hands, and say, "Lord Jesus, I come as Thou hast bid me, confessing and forsaking sin. If I could, I would jump out of it now and forever. Thou knowest I come renouncing it, but not having power to save myself from it; and now, Lord Jesus, Thou hast said, "Him that cometh unto Me, I will in no wise cast out." I do come; Thou dost not cast me out; Thou dost take me; Thou dost receive me. Blessed, Holy Father, I give myself to Thee. I put my sins upon the glorious sacrifice of Thy Son. Thou hast said Thou wilt receive me, and pardon me for His sake. Now, I roll the guilty burden on His bleeding body, and I believe Thy promise, I trust Thee to be as good as Thy word." _That is faith_. "Oh!" said a dear lady, "I do not feel it." No: you must trust first. Mark, not believe you are saved, but believe that He does now save you.

"What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." That is the law of faith. Believe that ye receive it before you feel it; when you receive it then you shall feel it. G.o.d shall be true, and every man or devil who contradicts Him, a liar. Throw your arms around the Crucified. Take fast hold of the hand of the Son of G.o.d. Put your poor, guilty soul right at the foot of His cross, and say, "Thou dost receive; Thou dost pardon; Thou dost cleanse; Thou dost save;" and keep using the language of faith. I have seen numbers of souls step into liberty repeating these precious words in the first person, "He was wounded for _my_ transgressions, He was bruised for _my_ iniquities, the chastis.e.m.e.nt of _my_ peace was laid upon Him, and by His stripes _I am_ healed." Keep using the language of faith all the way home to-night. Go into your closet and say, "I am determined to be saved, if there is any such thing as salvation." Resolve that if you perish, you will perish in that room, at the foot of the cross, suing for pardon, and you will get it. I have never known a soul come to this who did not soon get saved. Get into the lifeboat. Put off from the old stranded wreck of your own righteousness or your own efforts; step right into the lifeboat of His broken, bleeding body. Take fast hold, and resolve that you will never let go until the answering Spirit comes into your soul, crying, "Abba, Father,"

and you shall know of a truth that you have pa.s.sed from death unto life.

The Lord help you. Amen.

CHAPTER III.

CHARITY.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.--1 COR. xiii. 13.

It must be a precious thing to be greater than _faith_, and greater than _hope_--it must, indeed, be precious!--and, just in proportion as things are valuable and precious amongst men, so much trouble and risk will human speculators take to counterfeit them. I suppose that in no department of roguery in this roguish world, has there been more time and ingenuity expended, than in making counterfeit money, especially bank notes. Just as wicked men have tried to imitate the most valuable of human productions for their own profit, so the devil has been trying to counterfeit G.o.d's most precious things from the beginning, and to produce something so like them that mankind at large should not see the difference, and, perhaps, in no direction has he been so successful as in producing a _Spurious Charity_.--I almost think he has got it to perfection in these days. I don't think he can very well improve on the present copy. This Charity--this love--is G.o.d's most precious treasure; it is dearer to His heart than all the vast domains of His universe--dearer than all the glorious beings He has created. So much so, that when some of the highest spirits amongst the angelic bands violated this love, He hurled them from the highest Heaven to the nethermost h.e.l.l!

Why? Not because He did not value those wonderful beings, but because He valued this _love more_. Because He saw that it was more important to the well-being of His universe to maintain the harmony of love in Heaven than to save those spirits who had allowed selfishness to interfere with it. So our Lord says, "I beheld Satan as lightning fall from Heaven."

The day is coming when He will behold all the dire progeny of this first rebellion fall also. Haste, happy day!

But, let us look for a few minutes at this precious, beautiful Charity. Let us try, first, to define it. What is it?

_First_.--_It is Divine_. It must be shed abroad in the heart by the Holy Ghost.

In vain do we look for this heavenly plant amongst the unrenewed children of men--it grows not on the corrupt soil of human nature; it springs only where the ploughshare of true repentance has broken up the fallow ground of the heart, and where faith in a crucified Saviour has purified it, and where the blessed Holy Spirit has taken permanent possession. It is the love _of_ G.o.d--not only love _to_ G.o.d, but _like_ G.o.d, _from_ G.o.d, and fixed on the same objects and ends which He loves. It is a Divine implantation by the Holy Ghost. Perhaps some of you are saying, "Then it is useless for me to try to cultivate it, because I have not got it,--exactly!" You may cut and prune and water forever, but you can never cultivate that which is not planted. Your first work is to get this love shed abroad in your heart. It is one of the delusions of this age that human nature only wants pruning, improving, developing, and it come out right. No, no! Every plant which my Heavenly Father hath not planted shall be rooted up. If you want this Divine love, you must break up the fallow ground of your hearts, and invite the Heavenly Husbandman to come and sow it--shed it abroad in your soul.

_Secondly_, I want you to note that this love is a Divine principle, in contradistinction to the mere love of instinct. All men have love as an instinct; mere natural love towards those whom they like, or who do well for them. "If ye love them which love you, what reward have ye? do not even publicans the same?" Wicked men love one another from mere natural affinity, as the tiger loves its cubs. There is great confusion amongst professors of religion on this subject. They feel sentiments of pity and generosity towards their fellow-men, and they may even give their goods to feed the poor, and yet not have a spark of Divine Charity in their hearts. Saul, after G.o.d departed from him, was not wholly dest.i.tute of generous feeling respecting his family and kingdom. Dives in h.e.l.l had some pity for his brethren! But neither of them had a spark of this Divine Charity. Mind you are not deceived; millions are!

Let us note one or two points wherein a spurious and Divine Charity utterly and forever diverge--disagree in nature.

_First._--Spurious Charity is selfish--is never exercised but to gratify some selfish principle in human nature. Thousands of motives inspire it--too many to enumerate; but we will glance at two or three. We read in the context that a man might give his goods to feed the poor, and his body to be burned, and yet be dest.i.tute of true Charity.

Now what an anomaly. But we have wonderful ill.u.s.trations that such a thing is possible. First, a man may do this to support and carry out a favorite system of intellectual belief of which he has become enamored, just as men become absorbed, in politics, or in what they consider the good of their nation, so that they will even go to the cannon's mouth to promote it.

Further, a man may do it in order to merit eternal life. Paul did this when he went about to establish his own righteousness. He tells us afterwards that self was the mainspring of all his zeal. It was all his own exaltation; there was no Divine love; he was an utterly unrenewed, Christless, and selfish man, at the very time he was doing this.

Or, it may be, in the third place, to gratify a naturally generous disposition. I used to say to a generous friend of mine, when he was talking in a confidential way about his giving, and the delight it gave him, attributing it to Divine grace--I used to put my hand on his, and say, "Hold! my friend; I am not so sure it is all grace. You like giving better than other people do receiving. Look out that you do not lose your reward through not taking the trouble to see what you give to; don't give your money to every scheme that comes across you. Remember that you are answerable to G.o.d for your wealth, and that G.o.d will demand of you HOW you have bestowed your goods." That is true Charity that takes the trouble to investigate relative claims, and tries to find out the best channels in which to give for G.o.d's glory and the salvation of men. Don't you put down your generosity to the Holy Ghost if it is not of that kind, for you will never receive a bit of interest for it, here or hereafter--not a fraction!

A false Charity begins in self and ends on earth. Here is a mark for you to distinguish between it and G.o.d's Charity. The devil's Charity always contemplates the earthy part of man in a superior degree to the spiritual part; and here it exactly crosses and contradicts the Divine Charity, which always contemplates man in the entirety of his being, and always gives the first importance to the soul.

We have plenty of spurious Charity in these days. The other day when I took up a so-called "religious print," and saw some fulsome things it had been saying about a certain individual, lately dead, I thought, really, would one ever imagine this were a Christian paper, in a Christian country? There is not the slightest recognition of a soul, no reference to the man's spiritual condition or his future state. Here are one or two of the most ordinary human qualifications seized on, and made the most of, to make it out that he was something beyond his fellows, but, as to any recognition of a soul, or of a G.o.d who will judge him, of a Heaven or h.e.l.l, nothing!

Oh, people say, when speaking of G.o.dless, and even wicked men, "You must be _charitable,_ you must not judge." Satan does not care how much of this one-sided Charity there is; the more the better for his purpose; it will make people all the more comfortable in their sins, and get them all the more easily down to h.e.l.l.

My friends, are you more concerned about relieving temporal distress than you are about feeding famished souls? If you are, you may know where your charity comes from! Don't misrepresent me, and say that I teach all of one, and none of the other. G.o.d forbid, for, if any man "hath this world's good, and seeth his brother have need, and shutteth up his bowels of compa.s.sion from him, how dwelleth the love of G.o.d in him?" But, on the other side, if he sees him spiritually famishing--dying for want of the bread of life--how dwelleth the love of Christ in him, if he does not minister to this spiritual dest.i.tution? I know that real Christianity cares for body and soul.

Bless G.o.d, it does; but, always mind that it sets the soul FIRST. I know the Master fed the mult.i.tude; but, before that, He had them with Him three days, trying to save their souls, and when they got hungry in the process, then He made them sit down, and fed their bodies. He always looked after the soul first, and so does everyone possessed of Divine Charity.

Why? Because Divine Charity has opened his eyes. He realizes the value of souls. He sees them famishing. He sees them being d.a.m.ned, and he cannot help himself. His desire to save them rushes out of him like a torrent; he beholds them, and has compa.s.sion on them. Try your Charity by this mark: Do you contemplate the dying, famishing, half- d.a.m.ned souls of your fellow-men? Do you look abroad on the state of the world, and the state of the church? Do you think about it? Do you go into your closet, and spread it before the Lord, as Hezekiah and Jeremiah and Hosea did? Do you look at it, and turn it over, and weep over it, and pray and cry, as Daniel and Paul did? Try yourselves, my brethren, my sisters, by this mark.

Divine Charity is always revolving round that great problem of infinite love. "What is a man profited, if he shall gain the whole world, and lose his own soul?" Oh, I can never get it out of my ears or away from my heart! Oh, how I see the emptiness and vanity of everything compared with the salvation of the soul! What does it matter, if a man dies in the work-house--if he dies on a door-step, covered with wounds, like Lazarus--what does it matter, if his soul is saved? It is your creed as much as mine, that the soul is immortal, and that the death of the body is only its introduction, if it be saved, to a glorious future of everlasting felicity, progress, and holiness. Does the child remember how he used to cry over his lessons, when he becomes a man? Does he remember all the little difficulties of his school days, when he is inheriting the fruits of them? Just so; ten thousand times less important will be all our sufferings, trials, and griefs here, if we save our souls, and the souls of others.

This Divine Charity makes everything else subservient to the salvation of souls; it uses everything else to save and bless the inner and spiritual man. Do you remember, on one occasion, when the Master had fed the mult.i.tudes, and when they came to Him again to be fed, He said, "Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." You would have said, "Quite right; the people want to be fed; they are hungry." But do you hear the Divine lament that comes out in these words, that they were so spiritually obtuse, that they valued the earthly bread more than the heavenly! Give them as much temporal bread as you like, but mind you give them the spiritual bread first, for this is characteristic of true Charity.

Have you got this Charity? Every soul knows whether it has or not.

People are so unphilosophical in religion; they talk about not knowing; but you can find out in two minutes whether you love G.o.d or yourself best. Tell me that woman does not know whether she loves her husband or herself best! Nonsense! What is the proof?--she seeks to please him, and is willing to sacrifice herself for him--in fact, merges her interests altogether in his. Do you love G.o.d best? Are you willing to forego your interests, and to seek His? Have you this Divine Charity, born of Heaven, tending to Heaven? If not, my friend, resolve you will have it now. Begin to cry mightily to G.o.d, for the Holy Spirit to shed it abroad in your heart; give up your quibblings and reasonings, and go down at the foot of the cross and ask Him,-- "Come, Lord, and break up this poor, wicked heart of mine, and shed this beautiful, pure, Divine Charity abroad in it," and then you will not, henceforth, seek your own, but the things that are Jesus Christ's.

CHAPTER IV.

CHARITY AND REBUKE.

And now abideth faith, hope, charity, these three; but the greatest of these is charity.--1 COR. xiii. 13.

The second main point of difference between a true and a false Charity, we want to remark, is, _Divine Charity is not only consistent with, but it very often necessitates, reproof and rebuke by its possessor_. It renders it inc.u.mbent on those who possess it to reprove and rebuke whatever is evil--whatever does not tend to the highest interests of its object.

This Charity conforms in this, as in everything else, to its Divine model--"As many as I love I rebuke and chasten"--when necessary for the good of its object, for He doth not _willingly_ afflict or grieve the children of men, any more than a father willingly chastises a disobedient child; but, if he be a wise father, he will do it because he loves it. Just so the possessor of this Divine Charity can afford to rebuke and reprove sin wherever he finds it. He will not suffer sin upon his neighbor, but will in any wise reprove him, and strive to win him to the right. We will just turn to a beautiful ill.u.s.tration (there are many, if we had time to go into them) of the working of this Divine Charity in the heart and life of the very apostle who wrote this 13th of Corinthians. We cannot get wrong, because it is Paul himself. (Gal. ii. 11-15.)

"But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the circ.u.mcision.

And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the Gospel, I said unto Peter before _them_ all"--

Well done, Paul,--n.o.ble, gloriously courageous Charity that! He did not go and mutter behind Peter's back and stab him in the dark--

"I said unto Peter _before them all_, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? We _who are_ Jews by nature, and not sinners of the Gentiles."