True Christianity Part 13

It is then that our love becomes pure, when we love one another, not for the sake of private interest, but for the sake of the love of G.o.d, which is the great and unerring pattern which we ought carefully to follow. For G.o.d loves us with a disinterested love: but if any man loves his neighbor for his own private profit and interest, his love is not pure at all, nor does it, in any degree, come up to that sublime example which is set us by G.o.d Almighty. This makes also the difference betwixt heathen and Christian charity. A Christian loves his neighbor in G.o.d and in Christ, disinterestedly and generously, without debasing himself by any ign.o.ble or selfish design. Thus is his love preserved pure and sincere, free from dissimulation, falsehood, and any counterfeit. Whereas the heathens polluted their deeds with self-honor and interest, and other sinister ends, which mingled with the best of their actions. This Christian love, when it becomes a habit in the mind, produces a true fervency of spirit, to perform still greater acts of love and benignity. And it is then that love is truly fervent, when it inspires the lover with great mercy and tenderness towards his fellow-creatures, and prompts to vigorous efforts to relieve their necessity. When he has the affairs of his neighbor as much at heart as his own, then he is ready even to "lay down his very life for the brethren" (1 John 3:16), if need be, or, after the example of Moses and Paul, to be "accursed" for the brethren, and to be "blotted out of the book of G.o.d," if this possibly could be done. Exod. 32:32; Rom.

9:3.

13. Hence it follows (which is the eighth motive), that we ought also to love our enemies, according to the Lord's precept: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven. For if ye love them which love you, what reward have ye? do not the publicans the same?" Matt. 5:44; Luke 6:32, etc. Herein consist the excellency and prerogative of a true Christian; namely, to subject nature to this divine principle, to tame flesh and blood, and to overcome the world, and the _evil_ therein with _goodness_. Rom. 12:21. "If thine enemy hunger, feed him." Rom. 12:20. It is not enough for a Christian not to hurt his neighbor or enemy; but he is commanded to _do_ him _good_, and to support him with such aids, as are convenient for him (Exod. 23:4, etc.); whoever refuses to comply with these terms, cannot be a child of G.o.d, or a disciple of Christ.

14. The ninth motive is, that whoever does not practise Christian love and charity, separates himself from the spiritual body of Christ, that is, the Church; and forfeits all the privileges of this body, and even the merits of Christ; there being but "one Lord, one faith, one baptism." Eph. 4:5.

For as the members when cut off from the body, no longer partake of the life and power of the head, but are dead; so those that do not live in the practice of love and charity, are separate from Christ, the sole Head of the Church, and can receive no power and vital influence out of his fulness. Therefore, St. John says, "He that loveth not his brother, abideth in death." 1 John 3:14.

15. Lastly, we ought to love one another, because on the wings of this love the prayer of a Christian ascends to heaven. By prayer, all good gifts are to be obtained; and without prayer, all helps and consolations are expected in vain. But then our prayer must spring from the evangelical principle of love; since G.o.d gives ear to no prayers, but to those that are grounded on faith and Christian charity: "If two of you agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven." Matt. 18:19.

16. Come then, O man! let this sweet agreement and harmony be established among us upon earth. Let us live in the spirit of love, that peace and union may dwell among us; for where peace is, there is the G.o.d of peace (2 Cor. 13:11; Rom. 15:33); and where He is, there "he hath also commanded his blessing and life for evermore." Ps. 133:3.

Chapter XXVII.

Wherefore Our Enemies Are To Be Loved.

_Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven._-MATT. 5:44, 45.

The first cause why enemies ought to be loved, is the express commandment of G.o.d by his Son; for which he gives this reason, "that we may be the children of our Father in heaven," that is, "of him that loved us when we were yet his enemies." Rom. 5:10. As if he had said, "Unless you love your enemies, you cannot be the children of the heavenly Father: and he that is not G.o.d's son, what father shall he have?" This commandment of the Lord is little practised; alas! how backward we are in bringing forth such fruits as become the children of G.o.d! If we be his children, truly we ought to study the great lesson of loving our enemies, that so, in some degree, we may express the character of our Father in heaven.

2. The Scripture says, "He that loveth not his brother, abideth in death."

1 John 3:14. And why does he abide in death? Because he has not yet received that vital principle which is to be derived from Christ. The spiritual and heavenly life consists in faith towards G.o.d, and in love to our neighbor. Thus, St. John says, "We know that we have pa.s.sed from death unto life, because we love the brethren." 1 John 3:14. Whence it is manifest, that love is an undoubted sign and effect of spiritual life or restoration to life in Christ; as hatred to men is an infallible proof of spiritual death and separation from G.o.d. And this spiritual death here, will end in eternal death hereafter; of which our Lord faithfully warns us.

3. Whoever, therefore, suffers his heart to be filled with wrath and bitterness against his neighbor, ought to know a.s.suredly, that even his best performances, his prayer and attendance on divine wors.h.i.+p, and other works of that nature, are altogether vain, and of no account before G.o.d.

St. Paul says, "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." 1 Cor. 13:3.

4. It is, on the other hand, the property of a n.o.ble and divine mind, to pardon injuries. Behold how long-suffering G.o.d is, and how easily he is reconciled. Ps. 103:8. Consider the example of Christ, the Son of G.o.d, who, in the midst of his exquisite torments, like a patient lamb, did not so much as "open his mouth." Isa. 53:7. Contemplate the nature of the divine Spirit, who appeared in the form of a dove (Matt. 3:16), with a view that by such a representation he might teach us a dove-like meekness of mind, and recommend to us that tender simplicity of manners, which becomes a true Christian. With what patience did Moses bear the reproaches of the people, thus deserving to be called "very meek, above all the men which were upon the face of the earth." Numb. 12:3. Remember also the conduct of David, and with what lenity of mind he heard the curses of s.h.i.+mei. 2 Sam. 16:10.

5. True love teaches us to be angry with none but ourselves. True peace consists not in having much wealth, but in bearing patiently whatever goes against our nature. Should a madman rail at the sun, and curse it for being nothing but darkness, the sun would never be darkened by his reproachful language, but continue his course, and enlighten the world as before. So do thou also, and remember that there is no sweeter or better revenge than to forgive. Such wise and excellent rules were practised by many of the heathens themselves. Pericles, the Grecian orator, having patiently heard a man revile him for the s.p.a.ce of a whole day, when night came on, kindly invited him to his house, and entertained him in a friendly manner, saying, "It is easier to speak evil of virtue than to possess it." Thus Phocion, general of the Athenians, when he had deserved well of his country, but through envy was adjudged to death, and was now about to undergo the sentence, being asked if he had any commands for his son, generously made answer: "None, except that he never take measures to revenge this injury, which I suffer of my country." The Emperor t.i.tus being told that two brothers had conspired to cause his death, scrupled not to invite them both to sup with him; and in the morning went with them to the theatre, and placed himself betwixt them, to behold the play. Thus with marvellous clemency he overcame, at last, their baseness. And when Cato had committed suicide, Julius Caesar said: "I have lost a glorious victory; for I had intended to forgive Cato all the evil that he has done to me."

6. But after all, as to the man who cannot be influenced by the unspeakable patience and meekness of the Son of G.o.d himself, to forgive and to love his enemies, him neither the example of the saints, nor of heathens, will ever be able to melt into love and forbearance. For what greater injustice and barbarity can be conceived, than that the Son of G.o.d should be so shamefully treated by the children of men, be scourged with stripes, crowned with thorns, spit upon, and loaded with all the marks of scorn and derision; and lastly, be nailed on the cross? Nevertheless, he was able to bear, with an unshaken firmness, all the affronts and indignities which the malice of men was able to contrive; nay, and freely to pardon all this barbarous usage, and to pray, "Father, forgive them!"

Luke 23:34.

7. And, truly, it was to this very end that our blessed Redeemer set his example before our eyes, that it might be an all-healing medicine for such spiritual diseases as have seized upon us; particularly, that it might abase all pride and loftiness, strengthen what is weak, supply what is defective, and correct what is evil and out of order. Can the distemper of pride be so violent, as not to be healed by the profound humility and lowliness of Christ? Heb. 5:8. Can avarice and covetousness prove so stubborn, as to baffle a remedy derived from that sacred poverty which appeared in Jesus Christ? What wrath is so fierce and vehement, that his meekness and lenity cannot mollify it? What desire of revenge so bitter and barbarous, which his patience cannot a.s.suage and compose? What inhumanity so great and cruel, which the love of Christ cannot warm into a sweet and compa.s.sionate temper? And what heart can be so hard and obdurate, as not to be melted with the tears of Jesus Christ himself?

8. Who would not heartily wish to be made like G.o.d the Father, his Son, and the Holy Ghost, and to carry within him the excellent image of the sacred Trinity, which chiefly consists in love and forgiveness? For it is the highest of all the divine properties, to show compa.s.sion and mercy, to spare and to pardon, to be kind and gracious: and that must be undoubtedly one of the sublimest virtues, which makes us bear the nearest resemblance to the Most High G.o.d, and to all such persons as are the most conspicuous for goodness and virtue.

9. Lastly, the highest degree of virtue is, when a man, overcoming himself, is ready at any time to forget injuries, to pardon offences, and to show acts of favor and clemency. "He that is slow to anger," says Solomon, "is better than the mighty: and he that ruleth his spirit, than he that taketh a city." Prov. 16:32. This is the highest step of the soul's ascension in her spiritual exercise; and when she has attained it, she rests in G.o.d, and is perfect in him.

Chapter XXVIII.

Showing How The Love Of The Creator Should Be Preferred To That Of All Creatures; And How Our Neighbor Is To Be Loved In G.o.d.

_If any man love the world, the love of the Father is not in him._-1 JOHN 2:15.

The heart of man is so const.i.tuted, that it cannot exist without love; it must love G.o.d, or the world, or self. If, therefore, man be under so strong a compulsion to love, let him direct his love to G.o.d, the supreme Good, and give up that affection to Him, who originally planted it in man, and kindled it by his good Spirit; and who is still ready, at our fervent request, to rekindle this flame in the soul. His love to us is still the great principle that produces our love to him: and if his love to us meet with a suitable return on our side, then his love will, day by day, more ardently embrace us. For love begets love, according to the words of the Lord: "He that loveth me shall be loved of my Father." John 14:21.

2. Wherever the love of G.o.d resides, it disposes the soul freely to love all men, and not only to wish them well, but to do them all proper acts of love and beneficence; this being the property of that love which is grounded in G.o.d, and derived from him. Such a lover of G.o.d and of his neighbor, will never hurt or defraud any man in word or deed.

3. But the generality of the people are engrossed so much with the love of the world, that they never even admit the love of G.o.d into their hearts.

This is plain from that false love with which they treat their neighbor, and which, under a show of friends.h.i.+p, seeks nothing but temporal advantage. Nothing in the world should be loved to such a degree, as to injure the love of G.o.d, or to come in compet.i.tion with it; especially since there is so great a vanity and vileness in the world, and so great a worth and majesty in G.o.d, as that no comparison can ever be made betwixt them. As G.o.d infinitely excels all his creatures, so the love of G.o.d infinitely excels in holiness and dignity all the love we can bear to the creature, and is in no wise to be compared with it. No love to the creature ought to have sufficient weight with us, to make us offend the love of G.o.d, or to act in opposition to the same.

4. St. Paul says: "Who planteth a vineyard, and eateth not of the fruit thereof?" 1 Cor. 9:7. These words may not improperly be applied to this case. Who is more worthy of our love, than he that hath planted it in our hearts, and to whose love we owe our life and being? And as we all live by the love of G.o.d in Christ, so we should all adhere to this love, and make it our constant support even in the time of adversity. As a pilot in tempestuous weather, does not leave the s.h.i.+p to the mercy of the billows, but secures it by the anchor as well as he can, and stays its unruly motions; so in like manner, when the s.h.i.+p of our faith is tossed about in the sea of this world, and beset on all sides with the temptations of sin and vanity, of wrath and pride, of l.u.s.t and avarice, we should hold to the love of Christ, and not suffer our hearts to be removed from that spiritual steadfastness, which is to carry us safe through all the tempests of this perverse and boisterous world. Romans 8:38, 39. Thus, when sin and death, the devil and h.e.l.l, tribulation and persecution, and other miseries, threaten to overwhelm us, we are then to hold fast the love of G.o.d manifested in Christ Jesus. This divine love is like that mountain of salvation which was showed to Lot when he went out of Sodom, to escape the fire of that accursed place. Gen. 19:17.

5. The fire of l.u.s.t, attended with everlasting flames and torments, is worse than that of Sodom. But the love and fear of G.o.d are a sovereign remedy against this profane love, and against any motion contrary to its pure and heavenly nature. It was this divine fear and love which preserved Joseph from the enticements of Potiphar's wife, and it still guards us against the snares of an evil world. Gen. 39:9.

6. No man can love the world, but he who has never tasted the love of G.o.d; nor can any man hate, defraud, or circ.u.mvent his neighbor in anything, but he that does not love G.o.d from his heart. Whence arise all the anxious cares of this life, that grief and vexation of spirit with which poor mortals are disturbed? Surely, from nothing but from a want of the love of G.o.d. For the sweetness of divine love is so strong and effectual, that it mitigates the sense of all the miseries that are incident to this life.

This love renders a man happy even in death itself.

7. Again, such is the nature of love, that it influences a man to lay aside all thoughts about anything else, and to fix his attention entirely on the beloved object, in order to possess and enjoy that alone. Why then are the children of men so much besotted with the things of this world?

Why do they not entirely forget all wealth and honor, l.u.s.t and riches, that they may enjoy him alone, whom they profess to love? This was in former times the constant practice of the holy men of G.o.d; whom the exquisite sweetness of this divine love had so much overpowered, as to make them forget the whole world, and even themselves also. Hence they were accounted fools in the world, when at the same time they were the wisest of all men; and their despisers most deserved the name of fools and madmen, as preferring a handful of frail and transient things, to everlasting and never-fading prosperity. Those are the greatest fools, who call the G.o.dly by that name, who, setting their love on things above, are deeply concerned to obtain and eternally enjoy them. 1 Cor. 3:19; 4:10.

8. A true lover of G.o.d, loves G.o.d as if there were nothing in the whole universe to love but G.o.d alone. And for this reason, he finds all that in G.o.d, which he sought before in the world. For G.o.d hath in himself all things _essentially_, whatever we can desire. He is true honor and joy; he is peace and pleasure; he is wealth and magnificence. With him are light and life, glory and majesty, and all those delights that the heart of man can desire. All is found in a more substantial and transcendent manner in G.o.d, than it is in the world. If, therefore, thou lovest any creature, for the sake of _beauty_, transfer thy love to G.o.d, who is the fountain of all beauty. If thou wouldst love that which is _good_, fix thy love upon G.o.d, who is the eternal source of all goodness, nay, the essential _Good_ itself, and without whom there is no goodness at all. Matt. 19:17. For whatever goodness the creature may seem to possess, it is but an inconsiderable drop derived out of the ocean of the infinite goodness of G.o.d, and which is besides impaired by many frailties and imperfections that adhere to it.

9. To conclude-is it not far better to set thy love and affections on G.o.d alone, the unexhausted fountain and well-spring of all perfection and goodness? The less a thing has of earthly gravity in it, the lighter it is, and the more easily is it carried upwards. So it is with the soul; the more it cleaves to earthly things, and is pressed down by them to the ground, the less ability has it to raise itself to G.o.d, and rejoice in its Maker. In a word, the less a man loves this world, the more will the love of G.o.d and of his neighbor prevail in the soul.

10. Hence it follows that he that loveth G.o.d, cannot but love his neighbor also, and he that dares to offend G.o.d, will not forbear to offend his neighbor.

Chapter XXIX.

Of That Reconciliation To Our Neighbor, Without Which G.o.d Withdraws His Grace.

_First be reconciled to thy brother._-MATT. 5:24.

Every one who desires to be reconciled to G.o.d, must of necessity endeavor to reconcile himself to his neighbor; because G.o.d takes the injury which is offered to man, as offered to himself, and the evil done to man, as done to himself.

2. When, therefore, any one offends both G.o.d and man, he cannot be restored to the favor of G.o.d before he is reconciled to man his neighbor; for having offended them both, he must also be reconciled to both, which is expressly attested by Christ himself: "If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." Matt. 5:23, 24.

3. It will be needful, therefore, to say something further of the love of G.o.d and of our neighbor, and to show how impossible it is to separate the one from the other: and again, that this reconciliation, so joined together, proves the true source of brotherly love and affection.

4. This the beloved disciple has expressed as follows: "If a man say, I love G.o.d, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love G.o.d whom he hath not seen? And this commandment have we from him, that he that loveth G.o.d love his brother also." 1 John 4:20, 21. So utterly impossible is it, that the love of G.o.d should subsist without the love of our neighbor. Hence, also, it follows, that he who truly and unfeignedly loves G.o.d, will also embrace his neighbor with the same sincere affection. And again, if the love which we profess to bear to G.o.d be hypocritical and false, then the love with which we seem to love our neighbor, will rise no higher than its principle, but prove false likewise. Therefore, the love of our neighbor is the test of our love of G.o.d, by the right application of which, the truth or falsehood of that love will easily be discovered.