I would here express myself with caution, lest I should inadvertently wound the heart of some weak but sincere believer. The elementary principles which have been above enumerated, may exist in various degrees and proportions. A difference in natural disposition, in the circumstances of the past life, and in numberless other particulars, may occasion a great difference in the predominant tempers of different Christians. In one the love, in another the fear of God may have the ascendency; trust in one, and in another gratitude; but in greater or less degrees, a cordial complacency in the sovereignty, an exalted sense of the perfections, a grateful impression of the goodness, and a humble hope of the favour of the Divine Being, are common to them all.—Common—the determination to devote themselves without exceptions, to the service and glory of God.—Common—the desire of holiness and of continual progress towards perfection.—Common—an abasing consciousness of their own unworthiness, and of their many remaining infirmities, which interpose so often to corrupt the simplicity of their intentions, to thwart the execution of their purer purposes, and frustrate the resolutions of their better hours.
But some perhaps, who will not directly and in the gross oppose the conclusions for which we have been contending, may endeavour to elude them. It may be urged, that to represent them as of general application, is going much too far; and however true in the case of some individuals of a higher order, it may be asserted they are not applicable to ordinary Christians; from these so much will not surely be expected; and here perhaps there may be a secret reference to that supposed mitigation of the requisitions of the divine Law under the Christian dispensation, which was formerly noticed. This is so important a point that it ought not to be passed over: let us call in the authority of Scripture; at the same time, not to tire the patience of our readers, but a few passages shall be cited, and we must refer to the word of God itself those who wish for fuller satisfaction. The difficulty here is not to find proofs, but to select with discretion from the multitude which pour in upon us. Here also, as in former instances, the positive injunctions of Scripture are confirmed and illustrated by various considerations and inferences, suggested by other parts of the sacred Writings, all tending to the same infallible conclusion.
In the first place, the precepts are expressed in the broadest and most general terms; there is no hint given, that any persons are at liberty to conceive themselves exempted from the obligation of them; and in any who are disposed to urge such a plea of exemption, it may well excite the most serious apprehension to consider how the plea would be received by an earthly tribunal: no weak argument this to any who are acquainted with the Scriptures, and who know how often God is there represented as reasoning with mankind on the principles, which they have established for their dealings with each other.
But in the next place the precepts in question contain within themselves abundant proofs of their universal application, inasmuch as they are grounded on circumstances and relations common to all Christians, and of the benefits of which, even our Objectors themselves (though they would evade the practical deductions from them) would not be willing to relinquish their share. Christians “are not their own,” because “they are bought with a price;” they are not “to live unto themselves, but to him that died for them;” they are commanded to do the most difficult duties, “that they may be the children of their Father which is in heaven;” and “except a man be born again of the Spirit” (thus again becoming one of the sons of God) “he cannot enter into the kingdom of heaven.” It is “because they are sons,” that God has given them what in Scripture language is styled the Spirit of adoption. It is only of “as many as are led by the Spirit of God,” that it is declared that “they are the sons of God;” and we are expressly warned (in order as it were to prevent any such loose profession of Christianity as that which we are here combating) “If any man have not the Spirit of Christ, he is none of his.” In short, Christians in general are every where denominated the servants and the children of God, and are required to serve him with that submissive obedience, and that affectionate promptitude of duty, which belong to those endearing relations.
Estimate next, the force of that well known passage—“Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength!” The injunction is multiplied on us, as it were, to silence the sophistry of the caviller, and to fix the most inconsiderate mind. And though, for the sake of argument, we should concede for the present, that, under the qualifications formerly suggested, an ardent and vigorous affection were not indispensably required of us; yet surely if the words have any meaning at all, the least which can be intended by them is that settled predominant esteem and cordial preference for which we are now contending. The conclusion which this passage forces on us, is strikingly confirmed by other parts of Scripture, wherein the love of God is positively commended to the whole of a Christian church[68]; or wherein the want of it[69], or wherein its not being the chief and ruling affection, is charged on persons professing themselves Christians, as being sufficient to disprove their claim to that appellation, or as being equivalent to denying it[70]. Let not therefore any deceive themselves by imagining, that only an absolute unqualified renunciation of the desire of the favour of God is here condemned. God will not accept of a divided affection; a single heart, and a single eye are in express terms declared to be indispensably required of us. We are ordered, under the figure of amassing heavenly treasure, to make the favour and service of God our chief pursuit, for this very reason, because “where our treasure is, there will our hearts be also.” It is on this principle that in speaking of particular vices, such phrases are often used in Scripture, as suggest that their criminality mainly consists in drawing away the heart from Him who is the just object of its preference; and that sins, which we might think very different in criminality, are classed together, because they all agree in this grand character. Nor is this preference asserted only over affections which are vicious in themselves, and to which therefore Christianity might well be supposed hostile; but over those also which in their just measure are not only lawful, but even most strongly enjoined on us. “He that loveth father and mother more than me,” says our blessed Saviour, “is not worthy of me;” “and he that loveth son or daughter more than me, is not worthy of me[71].” The spirit of these injunctions harmonizes with many commendations in Scripture of zeal for the honour of God; as well as with that strong expression of disgust and abhorrence with which the lukewarm, those that are neither cold nor hot, are spoken of as being more loathsome and offensive than even open and avowed enemies.
Another class of instances tending to the same point is furnished by those many passages of Scripture, wherein the promoting of the glory of God is commanded as our supreme and universal aim, and wherein the honour due unto Him is declared to be that in which He will allow no competitor to participate. On this head indeed the Holy Scriptures are, if possible, more peremptory than on the former; and at the same time so full as to render particular citations unnecessary, in the case of any one who has ever so little acquaintance with the word of God.
To put the same thing therefore in another light. All who have read the Scriptures must confess that idolatry is the crime against which God’s highest resentment is expressed, and his severest punishment denounced. But let us not deceive ourselves. It is not in bowing the knee to idols that idolatry consists, so much as in the internal homage of the heart; as in the feeling towards them of any of that supreme love, or reverence, or gratitude, which God reserves to himself as his own exclusive prerogative. On the same principle, whatever else draws off the heart from him, engrosses our prime regard, and holds the chief place in our esteem and affections, that, in the estimation of reason, is no less an idol to us, than an image of wood or stone would be; before which we should fall down and worship. Think not this a strained analogy; it is the very language and argument of inspiration. The servant of God is commanded not to set up his idol in his Heart; and sensuality and covetousness are repeatedly termed Idolatry. The same God who declares—“My glory will I not give to another, neither my praise to graven images,” declares also—“Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches[72].” “No flesh may glory in his presence;” “he that glorieth, let him glory in the Lord.” The sudden vengeance by which the vain-glorious ostentation of Herod was punished, when, acquiescing in the servile adulation of an admiring multitude, “he gave not God the glory,” is a dreadful comment on these injunctions.
These awful declarations, it is to be feared, are little regarded. Let the Great, and the Wise, and the Learned, and the Successful lay them seriously to heart, and labour habitually to consider their superiority, whether derived from nature, or study, or fortune, as the unmerited bounty of God. This reflection will naturally tend to produce a disposition, instead of that proud self complacency so apt to grow upon the human heart, in all respects opposite to it; a disposition honourable to God, and useful to man, a temper composed of reverence, humility, and gratitude, and delighting to be engaged in the praises, and employed in the benevolent service of the universal Benefactor.
But, to return to our subject, it only remains to be remarked, that here as in the former instances, the characters of the righteous and of the wicked, as delineated in Scripture, exactly correspond with the representations which have been given of the Scripture injunctions.
The necessity of this cordial unreserved devotedness to the glory and service of God, as being indispensable to the character of the true Christian, has been insisted on at the greater length, not only on account of its own extreme importance, but also because it appears to be a duty too generally overlooked. Once well established, it will serve as a fundamental principle both for the government of the heart and regulation of the conduct; and will prove eminently useful in the decision of many practical cases, which it might be difficult to bring under the undisputed operation of any subordinate or appropriate rule.