Guide for Young Disciples of the Holy
Savior, in Their Way to Immortality
Forming a Sequel to "Persuasives to Early Piety"
by John Gregory Pike, 1823
PREFACE
While, my young friend, a few fleeting years will fix you in that solemn eternal world, where the business of this life will no longer engage you, and its amusements will have no power to charm you; while every moment hurries on your final hour, and every beating pulse beats nearer to the last; while endless ages rise in solemn succession before you, and DEATH, at the door, is ready to introduce you to those unbounded and amazing scenes — O what is worth a thought, except the favor of God, and heavenly glory! O what is worthy of a moment's care, more than making your calling and election sure! To this momentous subject I now solicit your attention.
The design of my previous little volume, which I have addressed to the young, is to urge them to make that religion their choice, which renders its possessor . . .
rich in poverty,
happy in affliction,
secure in danger,
and triumphant in death!
In this book, the principal design is the benefit of those who have found the path of peace with God. May I address you as such a happy person? Are you a partaker of that grace which comes from God, and leads the soul to him? Is he your Father and your Friend? Is the blessed Jesus, your Savior? Can you contemplate heaven as your home? Can clearly read your title to an everlasting mansion in that happy country, which lies beyond the stormy sea of time? If you can — then "rejoice in the Lord always!" These unseen realities will surely be yours. They will not perish, when all that is now seen — shall fade, and droop, and die! Let earth, if it will, be all delusion — for heaven is all reality. Let all below be treacherous shadow — for all above is enduring substance. If, my young friend, through grace, those unseen realities are your portion, the cross of Christ your glory, and heaven your home — still you have need to "grow in grace, and in the knowledge of your Lord and Savior Jesus Christ."
To be a Christian indeed, is widely different from what multitudes suppose. The Christian character, as delineated in the Scriptures, is one of a most peculiar and elevated nature. It rises almost as much above the ideas apparently entertained of it by many professors of the gospel, as it does above those of the careless followers of the world. In times like these, when no prison opens its doors to receive Christian victims as its prey, when no flames call for martyrs to glut the persecutor's rage — it is an easy thing to profess religion. And if to add to that profession, a character fair in human sight, and an attention to religious privileges, were sufficient to constitute a Christian — then many would deserve that exalted name. But all this, and much more than this, will not constitute a genuine Christian.
A Christian in reality, as described by the Spirit of God, is one whom grace makes free, and enriches with a thousand blessings; whom grace prepares for glory, and allures to heaven; whose chief business is with the things beyond the grave. He is . . .
a new creature in Christ Jesus;
a child of God; a member of Christ;
a stranger on earth;
a traveler to glory;
a future companion to the angels of light;
an heir of heaven!
Even here, one of that family that will all meet at length before the throne of the Most High God; and whose love and hatred, hopes and fears, desires and tempers, life and conduct — will bear a likeness to the new and happy relations he sustains. Such is a Christian indeed.
How different is the religion which produces this change in an immortal being — from that cold, formal, dead thing, which the world esteems as religion. Is this, my young friend, the character which you sustain? Or do you view it as one too highly elevated for your desires and aims? If you do, will you in the last hours of life maintain the same opinion? When this momentary scene of care and vanity is closing upon you forever; when it no longer matters what you suffered or what you enjoyed; when the overwhelming scenes of the eternal world are ready to burst upon your soul — will you then think that piety could be too elevated, or the Christian upon earth too nearly like the Christian in heaven? If you do seriously believe that, in your dying moments — you will think it possible to be too pious; if you do indeed believe that, when going to meet your God — you will think it possible to love, or serve, or honor him too much; then you may slight the advice which this little book contains.
When you have plunged into the unseen eternal world, and are fixed in happiness or woe, for more myriads of millions of years, than there are drops in the ocean — can you suppose, that then you will think you could be too earnest, too prayerful, too diligent, in preparing for your everlasting state? If you can indeed think so — then read no further!
But if instead of this — you feel convinced, that when you die and come to meet your God, you will think all faith weak, all love cold, all diligence carelessness, all labor idleness, and all piety scarcely worth the name — when compared with that faith, and love, and zeal, and piety, which the eternal God, the eternal Savior, an immortal soul, and an endless heaven demand; if you will think so — O then aim at nobler piety than that which satisfies so many! Do not stay in the valley beneath — but as at death, you will wish to have done — soar to the heights above! O learn to live — as having soon to die; that you may die assured of living with God forever!
The principal object of this little book, is to assist you in your Christian pilgrimage, though at times it may contain a few lines more suitable to those who are strangers to vital religion, than to those who have embraced the gospel; for perhaps some who do not know God may glance over the following pages.
Let the writer be permitted to add, that in drawing up this small volume with the design of assisting youthful piety — he has endeavored to draw instruction from the Sacred Volume — that sole fountain of real wisdom.
That holy book declares, that neither is he who plants anything, neither he who waters — but only God, who gives the increase. To his all-important blessing, the writer therefore now commends this little volume.
Chapter I. A Brief Scriptural Delineation of the Attributes and Perfections of God, and on Christian Devotedness to Him.
1. If you were, my young friend, going to spend one hour in England, and then never to see it more, but afterwards to pass sixty years in India — of which country would you desire the most extensive knowledge? Would you not reason: The knowledge that will benefit me but for one hour in a country, which after that I shall never visit again, is unworthy of a thought — when compared with that knowledge, which will be useful to me for sixty years?
If you were to spend that one hour in company with people, whose favor or displeasure would render it either a happy or a wretched hour; and were you to pass the following sixty years with those, whose smile or frown would make them all years of happiness or years of pain — whose favor would you be most anxious to enjoy? Would you not argue: The smiles or the frowns of those who can cheer or embitter but one hour, and whom then I shall leave forever, are of little importance; but their friendship, who must render me happy or wretched for sixty years, is ten thousand times more important?
Apply these thoughts to your state in this world — and in the eternal world. Here you have a little while to spend, but compared with the endless life which awaits you there, it is infinitely less than an hour, when compared with sixty years. Of which world, is the knowledge most important to you? Of that where your life is the twinkling of an eye? Or that where eternal ages lie stretched before the view of the astonished soul? The friendship or displeasure of your fellow creatures may cheer or embitter life's short hour; the friendship of your God will brighten and bless your whole eternity; or his displeasure make eternal years — one scene of darkness, bitterness, and woe! How worthless, to a creature born for eternity, is all knowledge, compared with a holy acquaintance with God! How despicable all friendship, compared with his friendship and love!
2. The book of nature may teach us much respecting God; it may at least declare his eternal power and godhead, but it is the book of grace alone, which unfolds the brighter glories of Jehovah. Would you be intimate with God, the God of heaven — and not with the idol that philosophers frame in their imagination? Then search the Scriptures! That holy volume represents the adorable God as possessed of those excellencies which should excite the deepest reverence, and the most fervent love in the human heart.
God is a Spirit. He created the heavens and the earth. He said, "Let there be light, and there was light." The sun obeys his voice; and the stars of heaven appear at his command. He is the one Jehovah and the only true God. Heaven is his throne, and the earth his footstool. He reigns as King for ever. He is clothed with majesty. Clouds and darkness are round him, righteousness and judgment are the habitation of his throne. He is the King eternal, immortal, invisible; the only wise God. To his enemies, he is "a consuming fire." "He is able to destroy both soul and body in hell."
In Providence, and in the works of nature, the power and majesty of God are displayed: He kills and makes alive; he brings down to the grave and brings up. He makes poor and makes rich. He raises the stormy wind, or makes the storm a calm. He turns rivers into a wilderness, or springs of water into dry ground; a fruitful land into barrenness; or a dry desert to a watered field. He says to the snow: fall on the earth. He gives rain, and sends waters upon the fields. He feeds the birds of the air, and clothes the lilies of the field with more than kingly glory; and so extensive is his providential care, that without him, not a sparrow falls to the ground.
The sublime description of the majesty and glory of God, in the fortieth chapter of Isaiah, is as much superior to the loftiest descriptions, which heathen poets or philosophers have given of the Deity, as the God it represents is superior to the idols they extolled. "Who has measured the waters in the hollow of his hand, and measured out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he takes up the isles as a very little thing. All nations before him are as nothing; and they are counted to him as less than nothing and vanity."
"Who has measured the waters in the hollow of his hand, or with the breadth of his hand marked off the heavens? Who has held the dust of the earth in a basket, or weighed the mountains on the scales and the hills in a balance? Who has understood the mind of the Lord, or instructed him as his counselor? Whom did the Lord consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge or showed him the path of understanding? Surely the nations are like a drop in a bucket; they are regarded as dust on the scales; he weighs the islands as though they were fine dust. Lebanon is not sufficient for altar fires, nor its animals enough for burnt offerings. Before him all the nations are as nothing; they are regarded by him as worthless and less than nothing. Do you not know? Have you not heard? Has it not been told you from the beginning? Have you not understood since the earth was founded? He sits enthroned above the circle of the earth, and its people are like grasshoppers. He stretches out the heavens like a canopy, and spreads them out like a tent to live in. He brings princes to naught and reduces the rulers of this world to nothing. No sooner are they planted, no sooner are they sown, no sooner do they take root in the ground, than he blows on them and they wither, and a whirlwind sweeps them away like chaff!"
Survey this universe:
Behold its oceans, in themselves a watery world. No line has ever measured their unfathomable depths. The swiftest ship would spend months in crossing them; yet to God, those vast and fathomless oceans are so insignificant, that he "measures the waters of the world in the hollow of his hand."
Behold the heavens — the sun, the moon, the stars of light; how brilliant is their glory! How immense their distances! But God measures out heaven with his hand — that vast and boundless field of grandeur and of glory.
Behold the earth, its vast islands, its cloud-capped mountains, its unmeasured deserts; the fertile lands of its immense continents, where numerous nations find abundant room for their residence, and which require a line thousands of miles in extent to measure either their length or their breadth; but what are these vast regions, and this vast earth, before Jehovah! "He holds the dust of the earth in a basket, and weighs the mountains on the scales and the hills in a balance!"
Survey the nations — perhaps a thousand million human beings. How immense the number! Yet to God so insignificant, that they are as a drop of a bucket, and as the small dust which lies unheeded on the balance; as nothing, less than nothing and vanity!
3. Now glance at the unsearchable wisdom and infinite knowledge of God.
He is the Lord Almighty, wonderful in counsel and magnificent in wisdom! The only wise God. He sees in secret. He sees not as man sees, for man looks on the outward appearance, but the Lord looks on the heart. He searches all hearts, and understands all the imaginations of the thoughts. He is not an inattentive spectator of what passes in his wide empire. By him are actions weighed. The Lord looks from heaven; he beholds all the sons of men, he considers all their works. In this vast survey, he beholds his children with peculiar love. The eye of the Lord is upon those who fear him, upon those who hope in his mercy, to deliver their soul from death; to show himself strong in the behalf of those who heart is perfect toward him.
If any would wish to hide themselves from his all-piercing eye-it is impossible; for in him we live, and move, and have our being. He smiles in heaven; he frowns in hell. The veil of night which hides all things from the eyes of man — hides nothing from his eye. No spot in the universe can be found that is beyond the reach of his arm, or where one cannot say, "You, O God, see me!"
"Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens — you are there; if I make my bed in the depths — you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea — even there your hand will guide me, your right hand will hold me fast. If I say, 'Surely the darkness will hide me and the light become night around me,' even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you."
4. This adorable and all-seeing God, is holy and amiable in the highest degree. He is glorious in holiness. There is none as holy as the Lord. He is of purer eyes than to behold evil, and cannot look on iniquity. Just and true are his ways. He is the faithful God, who keeps truth forever.
"High o'er the earth his mercy reigns,
And reaches to the utmost sky;
His truth to endless years remains,
When lower worlds dissolve and die!"
Venerable and lovely in his holiness, he is, if possible, still more lovely in his goodness and mercy. He is the Father of mercies, and the God of all comfort. Of great mercy. A merciful God. There is none good but God. He proclaimed his name Jehovah, Jehovah God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin.
The fountain of his goodness pours forth many streams. He does not wish that any should perish, but that all should reach repentance. He is kind to the unthankful and to the evil. He is a God ready to pardon, "is gracious and full of compassion, is good to all, and his tender mercies are over all his works." "He is plenteous in mercy and truth." The world might drink at the ocean of his love — and this ocean still be full. "He gives grace and glory, and he will withhold no good thing from those who walk uprightly."
He is the Father of all the righteous; "their Father in heaven;" "and like as a Father pities his children, so the Lord pities those who fear him, for he knows our frame, he remembers that we are dust." A stronger principle of love than natural affection actuates him, "If you, being evil, know how to give good gifts unto your children — how much more shall your Father in heaven, give good things to those who ask him." Parental love in its strongest form, cannot rival his. "Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, they may forget — yet I will not forget you."
Love like this cannot be measured. "Your mercy, O Lord, is in the heavens." Who can measure the heights of heaven? Or stretch a line from the east unto the west? Yet this is an easier task, than to number the extent of divine love. "As the heaven is high above the earth, so great is his mercy toward those who fear him; as far as the east is from the west — so far has he removed our transgressions from us." This charming excellence is his delight. "He delights in mercy;" "and takes pleasure in those who fear him, and who hope in his mercy." To sum up all in a few words, "GOD IS LOVE."
His richest love is the love unfolded in the gospel; love, like an ocean, which has neither shore nor bottom, measure, beginning, nor end. "For God so loved the world, that he gave his only-begotten Son, that whoever believes in him should not perish, but have everlasting life." "God commends his love toward us, in that, while we were yet sinners, Christ died for us." "Herein is love, not that we loved God — but that he loved us, and sent his Son to be an atoning sacrifice for our sins."
A pious writer observes, "When God gave us his Son, he gave us an infinitely greater gift than the world: the Creator is infinitely more glorious than the creature, and the Son of God is the Creator of all things. God can make innumerable worlds by the word of his mouth; he has but one only Son, and he spared not his only Son, but gave him to the death of the cross for us all. God's love to his people is from everlasting to everlasting: but from everlasting to everlasting there is no manifestation of it known, or conceivable by us, that can be compared to this. The light of the sun is always the same, but it shines brightest to us at noon; just so, the cross of Christ was the noon-tide of everlasting love; the meridian splendor of eternal mercy. There were many bright manifestations of the same love before, but they were like the light of the morning, that shines more and more unto the perfect day; and that perfect day was when Christ was on the cross, when darkness covered all the land."
Pursuing his schemes of love and mercy, he appears as "the God of all grace, who has called us to his eternal glory by Jesus Christ." He loves those who love his Son. "It is their Father's good pleasure to give them the kingdom." "And God is not ashamed to be called their God, for he has prepared for them a city."
5. All this love is like himself, eternal. "His mercy endures forever;" and "is from everlasting to everlasting upon those who fear him." "The heavens shall vanish away like smoke, and the earth shall grow old like a garment; but his salvation shall be forever."
He who manifests this love is "the eternal God." "A thousand years in his sight are as yesterday when it is past, and as a watch in the night. One day is with the Lord as a thousand years, and a thousand years as one day." "He inhabits eternity;" and such is that eternity, that, compared with it, one day and a thousand years are alike; they are both so insignificant, that one appears as long as the other.
6. What awe, what reverence should these views of God inspire! His works, how glorious! But himself, how infinitely majestic! When compared with him, his vast creation is as insignificant as a speck of floating dust — and sun and stars are like momentary sparks of fire, just seen and forgotten. Angels and archangels, cherubim and seraphim, shine with a glory which the loftiest language scarcely describes. Yet in prostrate homage — thrones and dominions, principalities and powers, cherubim and seraphim, bow before him, and veil their faces, and cast their crowns at his feet, and cry, "Holy, holy, holy, Lord God Almighty, who is, and was, and is to come!"
While such is their homage — how reverent should be yours! You, who are a mote, a worm, an insect — compared with them; yet they, with all their radiant majesty — are insects compared with him! If they in his presence shrink into nothing, and less than nothing — then what are you! How great a God is our God! Cherish the deepest reverence for him. Should such a God be treated with irreverence? Should he be mocked in professed devotion, "with solemn sounds on a thoughtless tongue?" Abhor and watch against this common sin, and humble yourself in deep abasement before him, for doubtless it has often polluted your soul.
7. What deep concern for a full assurance of his favor should these views of God excite in your heart! O, could we feel but a thousandth part as much distressed where eternity is concerned, as we do when health or comfort is at stake — how seriously and fervently would we inquire, Is God indeed my God? A single doubt would wring the heart with anguish; and uncertainty almost drive us to distraction. Pursue this blessing. If others are satisfied with a little religion, O imitate not such folly — but seek, in and by Jesus, the full assurance of faith.
The power and justice of God are armed with ten thousand terrors against every one who is not his child; the love and goodness of God display ten thousand charms to every one who is his child. O how dreadful must it be to have him for a foe — whose thunders, lightnings, earthquakes, tempests, and pestilences can sweep millions to the grave in a moment! Whose command would extinguish the sun, and crush the universe to nothing!
But how inexpressibly desirable is such a friend! A friend,
whose knowledge no enemy can elude;
whose power none can resist,
whose wisdom none can baffle, and
whose love none can comprehend!
Who bids seed-time and harvest, summer and winter, to revolve;
who kindled up sun and stars;
who rolls the moon and planets through the expanse of heaven, and
pours floods of light and warmth from the sun upon this distant earth;
who says to the sea, "Peace, be still!" and to the seraph in glory, "Go!" and he goes.
While all the inanimate creation obey his voice, while angels bask in his smile, while the treasures of heaven are at his disposal, while nothing exists of which he is not the rightful owner, and while devils are shrinking from his frown, and trembling beneath the chains of his wrath — O why are you concerned about anything else but God?
You have to meet this infinite God. How will you meet him — if you do not become his friend, his child? How will your soul sustain that solemn day? How will you bear the appalling survey of his infinite majesty? How you will shudder at the guilty past! How you will tremble at the amazing future! Prepare to meet your God. Whatever engages you — let God engage your most fervent thoughts. Whatever claims your heart — let God have the first place there.
As much as earthly friendships and earthly cares may now agitate and engage you, remember that they are but the things of a moment, compared with what shall be revealed hereafter. The time is coming when those which appear of most importance to your present comfort, and which may now be contemplated with ardent interest, or inexpressible delight — will seem of no importance, any further than as they advance your preparation for eternal scenes.
Keep this in mind, and strive to resign all your dearest interests into the hands of the All-wise God; and seek your lasting good and best treasure in his love. He deserves your best affections, and your highest regard. If, generally, you are so earnest after happiness and comfort in the present state — then how much that should impress upon you the value of immortal blessedness and happiness! And if perhaps you are so anxious to secure the affections of kind and amiable friends here — then how much that should urge upon you the necessity and importance of possessing the love of the ever gracious God, and adorable Redeemer, both here and hereafter! Compared with our God and Redeemer — what are our tenderest, best, and dearest friends? What are even the kindest and most valued parents to us? Their warmest affection is as cold as rocks of ice — compared with that which actuated the heart of the Eternal, when he so loved the world as to give Jesus for its ransom; or with that of the divine Immanuel, when he became for us a man of sorrows and acquainted with grief.
The love of the fondest mortal friends, is nothing but the return of affection; and such too is the love of man, of saints, of angels, to God. "We love him — because he first loved us." The love of God was unsought, unsolicited, shown not to friends — but enemies; and shown when in our character there was everything to prevent, and nothing to produce, it. On our interest in this — an eternity is concerned; on our interest in the hearts of those we hold most dear on earth — nothing but an inch of time.
8. Consider that not merely is the favor of God eternally important to you — but that he has an entire and unalienable claim on all you have and all you are! The first and the greatest commandment is, "You shall love the Lord your God with all your heart, and with all your mind, and with all your soul, and with all your strength." This commandment is binding upon all on earth, and all in heaven. The love it enjoins is the golden link that would bind the whole universe together in harmony and bliss. It would inspire all with one desire, and lead all to pursue one object, calculated supremely to glorify God, and to benefit man. The gospel of Jesus, while it delivers his followers from condemnation incurred by transgressing this law — takes not one jot or one tittle from our obligation to obey it; but strengthens that obligation by additional motives, and thus in fact establishes the law.
Such is the extreme deceitfulness of the human heart — that it may be useful more in detail to show what is required from those who are indeed devoted to God.
There can be no true devotedness to God, until the corrupt selfishness of the human heart is subdued. Selfishness is the root of man's depravity. He is his own idol. He would give to himself, that place which God alone has a right to possess. Some of our old writers called sin, deicide; probably from the idea that man, pursuing his career of sin and self-exaltation, would, if he possessed sufficient power — not stop until he had thrust the Creator from his throne; and by destroying him, had assumed that honor to himself!
If the sinner were possessed of sufficient might, he would regard God as his enemy, and not be happy till he had advanced one step higher, and placed his throne above the throne of God. This is the tendency of the selfish depravity of the human heart, and were this corruption armed with equal power, this would be its outcome. Having conquered one world, Alexander the Great wept because he had not another to conquer, but if he could have carried his victorious arms into the world unseen, and have waged war against his Maker, doubtless no place lower than his Creator's throne would have satisfied the infernal ambition which governed in his bosom.
Every child is born with this corrupt principle of selfishness, though in some it afterwards appears much more prominent than in others. It is the root of human wickedness. Every human being, by having indulged selfishness, has become an idolater, for he has preferred self to God; and given self that place in his affections, which only God deserves and justly claims.
Ah! my friend, if Pharisee-like notions of the goodness of human nature charm your mind, you will think the writer a poor enthusiastic creature, almost beside himself, for penning assertions so strange. But if your heart has ever been broken up, if you have ever gained a glance at the great deep of iniquity within, though your life should have been fair and blameless — yet you will be ready to lie down in the dust of self-abasement, and to acknowledge, not as the extravagance of error, but as the correctness of truth, that,
"God only knows the utmost hell
Of the deceitful heart!"
9. All by nature are without love to God, alienated from him, and disposed to give to self the place which he ought to have in their esteem. Where grace does not subdue this corrupt principle of self, and transform the man, this natural propensity acts and governs in every station. The Indian Brahmin, who courts divine honors; the New Zealand chief, while esteemed a god by his fellow-savages, display its power. The soldier, the sailor, the tradesman, the man of science, the dissolute youth, and the giddy girl — are all under its influence.
Ambition in every form, is a desire of self-exaltation.
Selfishness mounts the throne when a desire to gratify the thirst of pleasure, grandeur, and power — is the governing principle in a monarch's heart.
Selfishness guides the general when spreading desolation through peaceful realms — that he may be extolled as a mighty conqueror.
Selfishness rules the philosopher when pursuing his studies or forming his theories — that his name may be applauded through distant days.
Selfishness governs the merchant and the tradesman when laboring for riches — that they or their children may be great upon earth.
Selfishness ascends the pulpit, when the preacher labors not to exalt the Lord — but to charm his hearers, and to advance his own reputation.
Selfishness governs the dissolute youth, whose pursuit is worldly pleasure; and the giddy girl, whose object is the admiration of the vain flatterers around her, or whose ambition it is to be more admired than some rival flirter like herself.
Selfishness descends to the lowest sphere — it governs even in a beggar's heart. And the lowly peasant, whose ambition rises to be the ruler in his native village — is as much under its corrupt influence as a Napoleon, disturbing the peace, and coveting the possession of a world. The principle is the same, the sphere of action makes the difference.
10. When this selfish corruption of human nature is not subdued, it creeps into every action, and pollutes all it touches. Generosity in relieving distress — may spring from selfish motives, from a desire to be seen by men. But then, whatever benefit the relieved sufferer finds — the giver finds none; his charity is polluted by selfishness, and changed into sinful ostentation.
Activity and zeal may spring from this wicked source of selfishness — and their real motive be the desire of human applause! We even read of prayers offered to be seen by men; prayers that, springing from so polluted a source — must bring curses, not blessings, down on the heads of the pretended but wicked worshipers.
Selfishness is in fact, the root of innumerable sins!
Selfishness produces pride and ambition. Man exalts himself in his own esteem; and would love to be exalted higher.
Selfishness is the source of avarice and worldly-mindedness. Man covets much for himself.
Selfishness is the parent of resentment and envy. He is resentful — because self has received a real or imagined hurt; he is envious — because he would not have any rise higher or prosper more than himself.
Selfishness makes man indifferent to his fellow-creatures' welfare. While self does not suffer — it is a trifle to him, that others do.
This evil root of selfishness produces slothfulness and inactivity. Even some professors of religion sit down contented with enjoying the blessings of the gospel, and careless of a perishing world; for they (at least they think so) feel no need.
Selfishness produces deceit, and treachery, and dishonesty. These are pursued, to advance its ends.
Discontent is offspring of selfishness. From thinking highly of what himself is or deserves — man becomes dissatisfied with the conduct of his God towards him. Nay, murders, the single murders of villains, or the wholesale murders committed by hostile nations — are to be ascribed to selfishness. Had man been a stranger to this corruption of selfishness, and loved his God and his fellow-creatures — the earth would never have been dyed with human blood!
Could selfishness — this radical corruption of human nature enter heaven, even heaven would become a scene of discord and confusion. Its inhabitants would each have an interest of his own, distinct from that of all around him, and opposed to the glory of God. God, instead of being universally loved and enthroned in every heart — would be comparatively disregarded; while each would exalt himself, at least in his own esteem and desires — to his Creator's place. Harmony and holiness would flee away; and the wicked scenes of earth be acted over again in heaven. Hence it is, that to fit man for heaven, he must be born again.
It is a solemn and alarming thought, that all short of the vital power of religion, may exist where selfishness, instead of God, governs in the heart. Consider, therefore, what real religion demands, and inquire whether yours is such as leads you to devote yourself entirely, unreservedly, and eternally to God. "You shall love the Lord your God, with ALL your heart, and with ALL your soul, and with ALL your mind, and with ALL your strength. This is the first and great commandment." "Whether you eat or drink, or whatever you do — do all to the glory of God." "You are not your own, for you are bought with a price; therefore glorify God in your body, and in your spirit, which are God's."
Behold what an unreserved surrender of yourself to God is here enjoined. Nothing less than consecrating to him . . .
all your powers,
all your faculties,
all you have,
and all you are!
With your whole heart, you are bound to love him. Our days are to be spent for him, our property considered as his. You are called upon to offer your body as a living sacrifice to the Lord; to esteem yourself no more your own, but his:
your feet to move at his bidding,
your hands to labor for his honor,
your tongue to speak to his glory, and
your body with all its powers — to be holy and devoted to the Lord.
So that even in the common actions of life, God may be regarded and honored by you. Nor is this a mere matter of choice, which may be chosen as a higher good — but neglected without any considerable harm. It is the very object which the gospel is designed to promote! There is no piety, without devotedness to God. All professions of religion without this, are as sounding brass or a tinkling cymbal. Nay, worse! The unconscious brass, when it emits a sound, is not false and hypocritical, but professions of religion, without devotedness to God, are glaring hypocrisy.
O, Reader, is such the life which you lead? Has God your heart? Can you, with the Psalmist, exclaim, "My heart is fixed, O God, my heart is fixed!" — fixed on you, on Jesus, and on heaven — fixed on consecrating to you my faculties and powers; and though my flesh and heart must fail — yet would I consecrate to you all the nobler powers of my immortal mind, and in life and in death aspire to you, my God, and my portion forever.
The view thus offered of the nature and necessity of devotedness to God, is further confirmed and illustrated by those numerous passages, which represent the Christian as a child of God. Surely from the children of such a Father — all this consecration of their whole selves to him is demanded. The affection of parents claims much — but the love of God claims more. It would be thought wicked ingratitude, not to repay parental love with obedience and affection; and does not God's love demand much more devoted obedience, much more fervent affection?
How high, how noble a character is that of a child of God! Ask an angel what is his highest honor, his noblest joy, and he might reply, "It is that I am a child of God!" Is this yours also, and should not an angel's dispositions be cherished in your heart? How supreme is their devotedness to God! How fervent their love! How rapturous their delight! They have no will — but his. They have no pleasure — but in pleasing him. Why should they be more devoted to God than you! Are not you his child, his son, or daughter? The angels are not more than that. Are not you his child, ransomed by the blood of his Son? They are not. In this, your nearness and dearness to him, excels even theirs — and can you feel this, and not devote to him your body and your soul?
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