We are also liable to temptation from the world without, and from the corruptions of our own hearts within. "They that will be rich fall into temptation and a snare." The riches, honors, pleasures, and fashions, of this world, are great enemies to serious piety. "Every man is tempted when he is drawn away of his own l.u.s.ts and enticed." Remaining corruption is the sorest evil that besets the Christian. The temptations of Satan alone would be light, in comparison with the inward conflict he is compelled to maintain against the l.u.s.ts of his own heart. But the devil makes use of both these sources of temptation to accomplish his ends. The former he uses as outward enticements, and the latter act as traitors within. Thus you may generally find a secret alliance between the arch deceiver and the corruptions of your own heart. It is not sin to be tempted: but it is sin to give place to temptation. "Neither give place to the devil."
The heart is very properly compared to a castle or fort. Before conversion it is in the possession of the great enemy of souls, who has fortified himself there, and secured the allegiance of all our moral powers. But when Jesus enters in, he "binds the strong man armed," and takes possession of the heart himself. Yet Satan, though in a measure bound, loses no opportunity to attempt regaining his lost dominion.
Hence we are directed to "keep the heart _with all diligence_." Now we know how a castle, fort, or city, is kept in time of war. The first thing done is to _set a watch_, whose business is to keep constantly on the look out, this way and that way, to see that no enemy is approaching from without, and no traitor is lurking within. Hence we are so frequently exhorted to _watch_. "Watch and pray, that ye enter not into temptation." "Take heed, watch and pray; for ye know not when the time is." "And what I say unto you, I say unto all, Watch." "Watch ye, stand fast in the faith, quit you like men, be strong." "Continue in prayer, and watch _in_ the same, with thanksgiving." "Praying always, with all prayer and supplication in the Spirit, and _watching thereunto_ with all perseverance." "Let us watch and be sober." "Watch then _in all things_." "Watch _unto_ prayer." "Blessed is he that _watcheth_, and keepeth his garments, lest he walk naked, and they see his shame." "Set a watch, O Lord, before my mouth; keep the door of my lips." If we were in a house surrounded by a band of robbers, and especially if we knew there were persons in it who held a secret correspondence with them, we should be continually on our guard. Every moment we should be _watching_, both within and without. But such is the state of our hearts. Surely, no ordinary danger would have called forth from our Lord and his apostles such repeated warnings. We are directed to watch in _all things_. Keep a continual guard over your own heart, and over every word and action of your life. But there are particular seasons when we should set a _double watch_.
1. We are directed to watch _unto_ prayer. When you approach the mercy seat, watch against a careless spirit. Suffer not your mind to be drawn away by anything, however good and important in itself, from the object before you. If the adversary can divert your mind on the way to that consecrated place, he will be almost sure to drive you away from it without a blessing.
2. We are required to watch not only _unto_ but _in_ prayer. Satan is never more busy with Christians than when he sees them on their knees.
He well knows the power of prayer; and this makes him tremble.
"Satan trembles when he sees The weakest saint upon his knees."
You should, therefore, with the most untiring vigilance, watch in prayer against all wandering thoughts and distraction of mind. You will often experience, on such occasions, a sudden and vivid impression upon your mind of something entirely foreign from what is before you. This is no doubt the temptation of Satan. If you are sufficiently upon your watch, you can banish it, without diverting your thoughts or feelings from the subject of your prayer, and proceed as though nothing had happened. But, if the adversary succeeds in keeping these wild imaginations in view, so that you cannot proceed without distraction, turn and beseech G.o.d to give you help against his wiles. You have the promise, that if you resist the devil he will flee from you. These remarks apply both to secret prayer and public worship.
3. We have need of special watchfulness when we have experienced any comfortable manifestations of G.o.d"s presence. It is then that Satan tempts us to consider the conflict over, and relax our diligence. If we give way to him, we shall bring leanness upon our souls.
4. We have need of double watchfulness when gloom and despondency come over our souls; for then the adversary seeks to stir up all the perverse pa.s.sions of the heart.
5. Watch, also, when you feel remarkably cheerful. Satan will then, if possible, persuade you to indulge in levity, to the wounding of your soul, and the dishonor of religion.
6. We have need of special watchfulness in prosperity, that we forget not G.o.d; and in adversity, that we murmur not at his dealings with us.
7. Set a watch over your tongue, especially in the presence of the unconverted. "The tongue is a fire, a world of iniquity." David says, "I will keep my mouth with a bridle, while the wicked is before me." I do not mean that you should ever engage in any sinful conversation in the presence of Christians. I know some professors of religion will indulge in senseless garrulity among themselves, and put on an air of seriousness and solemnity before those whom they regard as unconverted.
This they pretend to do for the _honor of Christ_. But Christ says, "Out of the abundance of the heart the mouth speaketh." G.o.d hates lip service. However, in the company of sinners and formal professors we are peculiarly exposed to temptation, and have need therefore to set a double guard upon our lips. A single unguarded expression from a Christian may do great injury to an unconverted soul.
8. Watch over your heart when engaged in doing good to others. It is then that Satan seeks to stir up pride and vain-glory.
9. Set a _double_ watch over your easily besetting sin. "Let us lay aside every weight, and the sin which doth so easily beset us." Most persons have some const.i.tutional sin, which easily besets them. Satan takes the advantage of this infirmity, to bring us into difficulty.
10. Finally, keep a constant watch over the _imagination_. Since this is the medium through which temptation comes, never suffer your fancy to rove without control. If you mortify this faculty of the soul, it may be a great a.s.sistance to your devotion. But, if you let it run at random, you will be led captive by Satan at his will. Strive, then, after a sanctified imagination, that you may make every power of your soul subservient to the glory of G.o.d.
Your affectionate Brother.
LETTER VII.
_Self-Denial._
"If any man will come after me, let him deny himself, and take up his cross daily, and follow me."--LUKE 9:23.
MY DEAR SISTER,
The duty of self-denial arises from the unnatural relation which sin has created between us and G.o.d. The first act of disobedience committed by man was a setting up of himself in opposition to G.o.d. It was a declaration that he would regard his own will in preference to the will of his Creator. _Self_ became the supreme or chief object of his affections. And this is the case with all unregenerate persons. Their own happiness is the object of their highest wishes. They pursue their own selfish interests with their whole hearts. When anything occurs, the first question which arises in their minds is, "How will this affect _me_?" It is true, they may often exercise a kind of generosity towards others. But, if their motives were scanned, it would appear that self-gratification is at the bottom of it. The correctness of these a.s.sertions, no one will doubt, who is acquainted with his own heart. All unconverted persons live for themselves. They see no higher object of action than the promotion of their own individual interests. The duty in question consists in the denial of this disposition. And a moment"s attention will show that nothing can be more reasonable. No individual has a right to attach to himself any more importance than properly belongs to the station he occupies in the grand scale of being, of which G.o.d is the centre. It is by this station that his value is known.
If he thinks himself of more consequence than the place he occupies will give him, it leads him to seek a higher station. This is pride. It is setting up the wisdom of the creature in opposition to that of the Creator. This was probably the origin of the first act of disobedience.
Satan thought himself ent.i.tled to a higher station in the scale of being than G.o.d gave him; therefore, he rebelled against the government of the Most High This act of rebellion was nothing more than setting up his own selfish interests against the interests of the universe. And what would be the consequence, if this selfish principle were carried out in the material universe? Take, for example, our own planetary system. If every planet should set up an interest separate from the whole, would they move on with such beautiful harmony? No; every one would seek to be a sun. They would all rush towards the common centre, and universal confusion would follow. G.o.d is the sun and centre of the moral universe, and the setting up of private individual interests as supreme objects of pursuit, if permitted to take their course, would produce the same general confusion. This it has done, so far as it has prevailed. Its tendency is to create a universal contention among inferior beings for the throne of the universe, which belongs to G.o.d alone. But, the interests of G.o.d, if I may be allowed the expression, are identified with the highest good of his intelligent creation. Hence we see the perfect reasonableness of the first commandment, "Thou shalt have no other G.o.ds before me." There can be no selfishness in this, because the best interests of the universe require it. But, by pursuing our own selfish interests as the chief good, we make a G.o.d _of self_.
The religion of Jesus Christ strikes at the root of this selfish principle. The very first act of the new-born soul is a renunciation or giving up of self--the surrender of the whole soul to G.o.d. The entire dedication which the Christian makes of himself--soul, body and property--to the Lord, implies that he will no longer live to himself, but to G.o.d. "Present your bodies, a living sacrifice, holy and acceptable unto G.o.d." "For none of us liveth to himself." "They which live, should not henceforth live unto themselves, but unto him which died for them and rose again." "Whether therefore ye eat or drink, or _whatsoever ye do_, do all _to the glory of G.o.d_." Self-denial is, then, an entire surrender of our own wills to the will of G.o.d. It is an adoption of the revealed will of G.o.d as the rule of duty; and a steadfast, determined, and persevering denial of every selfish gratification which comes between us and duty. It is a seeking of the glory of G.o.d and the good of our fellow-creatures, as the highest object of pursuit. In short, it is to "love the Lord our G.o.d with all our heart, soul, might, mind and strength, and our neighbor as ourselves."
By carrying out this principle, in its application to the feelings, desires, and motives of the heart, and the actions of the life, we learn the practical duty of self-denial. This is a very important matter; for the Scriptures most fully and clearly cut off all hope for such as are dest.i.tute of the true spirit of self-denial. Let us hear what our blessed Lord and Master says upon this subject. "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me." "If any man will come after me, let him _deny himself_, and take up his cross and follow me. For, whosoever will save his life shall lose it; and whosoever will lose his life for my sake shall find it." "If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his _own life_ also, he _cannot be my disciple_." "He that loveth his life, shall lose it; and he that hateth his life in this world shall keep it unto life eternal." "If thy right eye offend thee, (or cause thee to offend,) pluck it out and cast it from thee." _We must follow Christ._ Here we are taught that, unless we put away all self-seeking, and willingly surrender the dearest objects of our affections on earth, yea, and _our own lives also_, if need be, we have no claim to the character of disciples of Christ. The glory of G.o.d and the general good must be our ruling principle of action; and we must not gratify ourselves in opposition to the will of G.o.d, or the interest of our fellow-beings. Every action must be brought to this test. Here is heart-work and life-work. Self must be denied in all our spiritual feelings, and in all our devotions, or they will be abominable in the sight of G.o.d. Here is work for self-examination. Every exercise of our minds should be tried by this standard. Again; we must deny self in all our conduct. And here we have the examples of many holy men, recorded in Scripture, with a host of martyrs and missionaries, but especially of our Lord himself, to show what influence the true spirit of self-denial exerts upon the Christian life. In the pa.s.sage quoted above, our Lord expressly declares that, in order to be his disciples, we must _follow_ him. And how can this be done, but by imitating his example? He was willing to make _sacrifices_ for the good of others. He led a life of toil, hardship, and suffering, and _gave up his own life_, to save sinners. His immediate disciples did the same. They submitted to ignominy, reproach, suffering, and death itself, for the sake of promoting the glory of G.o.d, in the salvation of men. Cultivate, then, this spirit. Prefer the glory of G.o.d to everything else. Prefer the general good to your own private interest. Be willing to make personal sacrifices for the benefit of others. Carry this principle out in all your intercourse with others, and it will greatly increase your usefulness. It will also really promote your own interest and happiness.
There is nothing which renders a person so amiable and lovely, in the sight of others, as disinterested benevolence. Think no sacrifice too great to make, no hardship too painful to endure, if you can be the means of benefiting perishing souls. Remember, it was for this that Jesus gave up his life; and he requires you to be ready to give up everything you have, and even life itself, if the same cause shall require it.
But let me caution you against placing self-denial chiefly in outward things. We are not required to relinquish any of the comforts and enjoyments of this life, except when they come in compet.i.tion with our duty to G.o.d and our fellow-creatures. "Every creature of G.o.d is good, and nothing to be refused, if it be received with thanksgiving;" and G.o.dliness has the promise of this life as well as of that which is to come. The religion of some people seems to consist chiefly in denying themselves of lawful enjoyments; and you will find them very severe and censorious towards others, for partaking freely and thankfully of the bounties of G.o.d"s providence. This, however, is but a species of self-righteous mockery, characterized by Paul as a voluntary humility.
Instead of being self-denial, it is the gratification of self in maintaining an appearance of external sanct.i.ty. It may, however, be not only proper, but obligatory upon us, to sacrifice these lawful enjoyments, when we may thereby promote the interests of Christ"s kingdom; which requires the exercise of a self-sacrificing spirit.
Your affectionate Brother.
LETTER VIII.
_Public and Social Worship, and Sabbath Employments._
"Not forsaking the a.s.sembling of ourselves together."--HEB. 10:23.
"It is lawful to _do well_ on the Sabbath days."--MATT. 12:12.
"Call the Sabbath a delight, the holy of the Lord, honorable,"--"honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words."--ISA. 68:13.
MY DEAR SISTER,
The duty of public worship is clearly taught in the Holy Scriptures: 1.
From the appointment of one day in seven, to be set apart exclusively for the service of G.o.d, we may argue the propriety of a.s.sembling together, to acknowledge and worship him in a social capacity. G.o.d has made us social beings; and all the inst.i.tutions of his appointment contemplate us as such. The public worship of the Sabbath is preeminently calculated to cultivate the social principle of our nature.
It brings people of the same community regularly together, every week, for the same general purpose. In the house of G.o.d all meet upon a level.
2. If we look forward from the inst.i.tution of the Sabbath to the organization of the Jewish church, we find that G.o.d did actually establish a regular system of public worship. An order of men was inst.i.tuted whose special business was to conduct the public worship of G.o.d. After the return of the Jews from captivity, social meetings, held every Sabbath, for public religious worship, became common all over the land. They were called _synagogues_.[I] Although we have no particular account of the divine origin of these a.s.semblies, yet they were sanctioned by the presence of Christ, who often took part in the public exercises.
Under the gospel dispensation, the plan of synagogue worship is continued, with such modifications as suit it to the clearer and more complete development of G.o.d"s gracious designs towards sinful men. A new order of men has been inst.i.tuted, to conduct public worship and teach the people. As religion consists very much in the exercise of holy affections, G.o.d has appointed the preaching of the Word as a suitable means for stirring up these affections. Our desires are called forth, our love excited, our delight increased, and our zeal inflamed, by a faithful, earnest, and feeling representation of the most common and familiar truths of the Bible, from the pulpit. It is evident, then, that the private reading of the best books, though highly useful, cannot answer the end and design of public worship.
[Footnote I: The term _synagogue_ was applied both to the place of meeting and to the congregation a.s.sembling for public worship, as the term _church_ is now used.]
3. The duty of public worship may be inferred from the fitness and propriety of a public acknowledgment of G.o.d, by a community, in their social capacity.
4. This duty is enforced by the example of holy men of old; but especially of Christ and his apostles. David took great delight in the public worship of G.o.d"s house. "My soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is, to see thy power and glory, _so as I have seen thee in the sanctuary_." "_I went into the sanctuary_ of G.o.d; then understood I their end." "Lord, _I have loved the habitation of thy house_, and the place where thine honor dwelleth." "_I went with them to the house of G.o.d_, with the voice of joy and praise, with a mult.i.tude that kept holy day." "We took sweet counsel together, _and walked to the house of G.o.d in company_." "_I will dwell in the house of_ the Lord forever." "One thing have I desired of the Lord, that will I seek after; that I may _dwell in the house of the Lord all the days of my life_, to behold the beauty of the Lord, and to inquire in his temple." Such were the feelings of the man who has expressed, in strains of sweetest melody, the experience of Christians in all ages. Delight in the worship of G.o.d"s house may be regarded as one of the tokens of the new birth. If you are dest.i.tute of this feeling, you have reason to form sad conclusions respecting the foundation of your hopes. But, the example of Jesus is very clear on this point. "And he came to Nazareth, where he had been brought up, and, _as his custom was_, he went into the synagogue on the Sabbath day, and stood up for to read." From this it appears that Jesus, even before entering upon his ministry, was in the habit of attending regularly upon the public worship of G.o.d in the synagogue of Nazareth, where he had been brought up. This was the first time he had been there, after the commencement of his ministry; yet he went into the synagogue on the Sabbath day, _as his custom was_; evidently showing that he had always been in the habit of doing so. Again; after the crucifixion of our Lord, we find the disciples regularly a.s.sembling together upon the _first day of the week_, which is the Christian Sabbath. And Jesus himself honored these a.s.semblies by his presence, after his resurrection. That this practice continued to be observed by the churches founded by the apostles, is evident, from the frequent allusions to it in the Acts, and in the writings of Paul. Paul preached at Macedonia upon the first day of the week, when the disciples came together to break bread. In the sixteenth chapter of his first epistle to the Corinthians, he gives directions for taking up collections for the poor saints _on the first day of the week_; which evidently means the time when they were in the habit of meeting for public worship. And in the eleventh chapter of the same epistle, he tells them how to regulate their conduct when they "_come together in the church_." Again; he exhorts the Hebrews _"not to forsake the a.s.sembling of themselves together_." From all these pa.s.sages, I think the inference is plain, that, under the direction of the apostles, the public worship of G.o.d, upon the Sabbath, was observed in the primitive churches. And this is confirmed by the fact, that the same practice has since been uniformly observed by the church in all ages.
From the foregoing arguments I draw the following conclusions: 1. It is the imperative duty of every person to attend regularly upon the public worship of G.o.d, unless prevented by circ.u.mstances beyond his control.
G.o.d has appointed public worship, consisting of devotional exercises and the preaching of his Word, as the princ.i.p.al means of grace, for edifying his people, and bringing lost sinners to himself. We cannot, therefore, excuse ourselves for not waiting upon these means; nor can we expect the blessing or G.o.d upon any others which we may subst.i.tute in their place.
2. This duty remains the same, even under the ministry of a cold and formal pastor, provided he preaches the essential doctrines of the gospel. If he denies any of these, his church becomes the synagogue of Satan, and therefore no place for the child of G.o.d. This conclusion is drawn from the practice of Christ himself. He attended habitually upon the regularly const.i.tuted public worship of the Jews, although there appears to have been scarce any signs of spiritual worship among them.
The Scriptures were read--the truth was declared; yet all was cold formality--a mere sh.e.l.l of outside worship.
3. No person, who neglects public worship upon the Sabbath, when it is in his power to attend, can expect a blessing upon his soul. When preaching is of an ordinary character, and not very full of instruction, or when the manner of the preacher is disagreeable, people are frequently tempted to think they can improve their time better at home, in reading, meditation, and prayer. But this is a very great mistake, unless they can spend the Sabbath profitably without the presence of G.o.d. If, as I think I have already shown, it is the _duty_ of every one to attend upon the regularly inst.i.tuted public worship of the Sabbath, when we neglect it we are out of the way of duty. And G.o.d will never bless us in the neglect of any positive duty, even if our whole time be spent upon our knees. Remember, this is the condition of the promise, "_If ye abide in me, and my words abide in you_, ye shall ask what ye will, and it shall be done unto you." When, therefore, we are living in sin, or in the neglect of duty, (which is the same thing,) G.o.d will not hear our prayers. "If I regard iniquity in my heart," says the psalmist, "the Lord will not hear me." Again; it is the regular ministration of his word in the sanctuary, that G.o.d most eminently blesses for the growth of Christians and the conversion of sinners. And when the appointed means of grace are slighted, can any one expect the blessing of G.o.d? Will he bless the means which you have devised, and preferred to those of his own appointment? Do not, then, neglect the habitual and regular attendance upon the public worship of G.o.d, whenever there is a properly conducted a.s.sembly of orthodox Christians within your reach. I would not dare neglect this, even if the reading of a sermon were subst.i.tuted for preaching.
Having, as I think, proved the obligation to attend public worship, I will now notice a few particulars respecting the performance of the duty.