Publishing Committee · Battle Creek, Mich. · Oct 7, 1858
Self-Deception Liable to Prove Permanent.
By Helfenstein
"THEY hold fast deceit, they refuse to return." This solemn charge was brought against professors of religion. Notwithstanding the variety of means which had been employed to convince them of their danger and lead them to repentance, they continued to cleave to their delusions and proved utterly incorrigible. There is an awful probability that the deceived professor of religion will remain deceived until probation closes, and all opportunity of salvation ceases for ever. All things, indeed, are possible with God. He can work when, where, and upon whom he pleases. So far, however, as we are acquainted with the operations of his grace, they are but seldom extended to those who have taken up with a false profession and hope. The Scriptures speak of the conversion of thousands, but I do not recollect that they speak of the conversion of one, in the Christian church, who had been deceived with a spurious piety.
"I believe," says Dr. Griffin, "there is no instance recorded in the Bible of a sinner's being rescued from a false hope unless it was founded in the belief of a false religion. In the short period which I have had to make my observations, I recollect very few instances of persons apparently renewed after they had settled down for years upon a false hope and with that hope had joined the church. Indeed, I remember but one. We read of tares, we read of foolish virgins, but we never read of their conversion."
Speaking of those who imagine themselves to be converted when they are not, President Edwards remarks that he had "scarcely known the instance of such an one in his life that had been undeceived." The confident hope of the hypocrite, he says, is "in one sense much more immovable than truly gracious assurance."
The conversion of a false professor can be effected only by destroying his present confidence; but how reluctantly does he yield that confidence, especially where it has been long cherished and strengthened. In times of special revival, when God "searches Jerusalem with candles," "sinners in Zion" often become afraid; but in the ordinary state of feeling which prevails in the church, there is but little probability that they will renounce their hopes and become the subjects of renewing grace.
1. The manner in which the Scriptures speak of the sense of security created by a false hope, is full of instruction and warning.
"What," says Job, "is the hope of the hypocrite though he hath gained, when God taketh away his soul?" Job xxvii, 8. Here the hypocrite's hope is represented as continuing until death.
The Scriptures speak of such as flatter themselves in their own eyes until their iniquity be found to be hateful—hateful either in their conversion or perdition. Psalm xxxvi, 2.
They moreover teach us that men may continue the cry, "Peace and safety, until sudden destruction come upon them." 1 Thess. v, 3.
Those who built on the sand are described as secure until "the rain descended, and the floods came, and the winds blew," and their edifice was utterly demolished. Matt. vii, 27.
The foolish virgins appeared as well satisfied with their condition as the wise.
2. Another consideration which renders it probable that deceived professors will remain deceived, is the fact that their morality blinds them to their condition.
No evangelical church can tolerate immorality in their members. As a moral life is indispensable to their admission, so it is also requisite to their continuance. When churches become so corrupt as knowingly to receive and retain in fellowship those whose conduct is openly vicious, they can hardly be acknowledged as churches of Christ. Now, the fact that professors of religion are usually distinguished for the correctness of their conduct, presents a strong reason why those who are deceived may remain under that deception. Press upon the profligate the claims of the Gospel, and he will, perhaps, admit that he is not what he ought to be; but speak to an unconverted church member on the subject, and he can effectually fortify himself against your appeals, by reference to his exemplary deportment.
The power of this delusion is usually strengthened where the individual once led an abandoned life and afterwards became reformed. How easy is it to mistake a change of conduct for a change of character! How prone are we to suppose that because we have lopped off some of the branches, we have struck at the root itself!
3. Again, their connection with the visible church tends also to promote the confidence of the deceived.
Previous to this connection, regarding themselves as yet "of the world," they may have often felt seriously alarmed. They saw others approaching the sacramental supper while they were excluded, and the apprehension would sometimes arise that they might never sit down at "the marriage supper of the Lamb;" but their names are now enrolled among the people of God, and it is assumed that those names must be recorded in the "book of life." They have fled to the temple and grasped the horns of the altar, and feel themselves consequently to be secure. The shield of their profession effectually wards off every arrow of conviction. The shafts of divine justice fall harmless at their feet. Others may writhe under the power of truth, but they are invulnerable. "The temple of the Lord, the temple of the Lord, the temple of the Lord," say they, "are we."
4. Their observance of the external duties of religion increases their sense of security.
Perhaps they are distinguished not only for their regular appearance in meeting on the Sabbath, but also for their attendance at the lecture and prayer-meeting during the week. It is possible, too, that they may have established an altar in their families, and may maintain a form of devotion in the closet. They may also be among the first to patronize the benevolent objects of the day, and to take an active part in every thing pertaining to the external prosperity of the church.
Now the tendency of all these observances, where there is a destitution of love to God or true piety, is to quiet conscience and fill the mind with self-complacency. When a man engages in such things with a proper spirit, his moral sensibility, instead of being diminished, is increased; but where they are attended to with a different spirit, they usually result in increased hardness of heart, and become as opiates to the soul. The sin of thus trifling with sacred truths and duties, is one of peculiar aggravation, and on that account is visited with spiritual judgments. "Be not mockers," says God, "lest your bands be made strong."
The more an unregenerate professor is put forward in the affairs of the church, the more familiar he becomes with divine truth, and the more he abounds in external observances, the more, not unfrequently, is his danger enhanced, and the difficulties in the way of his conversion multiplied.
5. The similarity between true and false experience is another circumstance by which a delusive hope is strengthened.
A christian relates the dealings of God with his soul. He speaks of his sense of sin, and his desert of condemnation. He speaks of the anguish which took hold on his spirit when the law laid upon him its claims, and thundered against him its anathemas. He speaks of his peace and joy in the Holy Ghost.
A false convert, in listening to the relation, imagines that he discovers a similarity between his own exercises and those of the believer. He, too, has been the subject of fear and of hope, of sorrow, and of joy. He, too, has trembled in view of the coming wrath, and as he supposes, fled to Christ as his refuge. There is not a single exercise of grace which may not have its counterfeit. Men will speak in affecting terms of the delusion of the moralist and the Pharisee, and dream not of danger in their own case. They count themselves the friends of vital piety, and the subjects of evangelical experience; and should their neglect of duty or their want of devotedness to Christ excite suspicion that all is not right, reference to the circumstances of their supposed conversion will remove their apprehensions and restore their wonted confidence. To doubt the genuineness of their conversion is to think an act of unbelief no less dishonorable to God than injurious to themselves.
6. The favorable opinion which others entertain of their piety also promotes their security.
154Though "dead in trespasses and sins," they have "a name to live." Their standing in the church is good and regular. They are regarded as christians and treated as such.
Perhaps their experience is not only judged to be satisfactory, but striking, and their charitable contributions and labors may be referred to as examples worthy of imitation. Why then should they doubt? Would they be regarded as christians by men of such wisdom and piety, if they had no claim to the christian character?
7. Farther—they see others in the church live just as they live.
Should their inconsistencies occasionally lead them to doubt their conversion, they find others whose conduct is in accordance with their own or whose piety is even far more dubious. "All," say they, "have their imperfections, and we have ours. The best men are but men at best—let him who is without sin cast the first stone." They are most keen to discern the christian's blemishes, but alas, they entirely overlook his humiliation!
8. Perhaps they have also seen some who lived as they live, die at last in peace.
The hopes of the self-deceived, as we have already remarked, often remain firm even in death. Their end is calm and peaceful, and their character after their decease becomes the subject of unqualified eulogy. "But if those who exhibited so little evidence of piety," reasons the deceived professor, "can die thus, why then should I give myself any uneasiness? Could there be such peace where there is no piety? Could death have so little terror and be welcomed even with joy?"
9. A false hope meets with no disturbance from the adversary.
Why should he disturb it? It is the most effectual means of accomplishing his designs. The true christian he will molest. If he cannot destroy his soul, he will, if possible, impair his confidence and harass his mind with fear. But the false professor has already fallen into the "snare of the devil," and it must be the policy of the great enemy to maintain that sense of security already inspired. "When a strong man armed keepeth his palace, his goods are in peace." Luke xi, 21.
10. There is also a want of faithfulness in professors of religion toward each other.
We would by no means encourage a spirit of censoriousness. "Charity thinketh no evil." It never imputes evil where no evil appears, but rather inclines us to put the most favorable construction upon the conduct of our fellow-beings. Still, charity is neither blind nor indifferent. It watches with the same solicitude over the interests of others as over our own. "In meekness," says the Apostle, "instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." 2 Tim. ii, 25, 26. "Brethren if any of you do err from the truth and one convert him, let him know that he which converts the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." James v, 19, 20.
Yet how sadly is this duty neglected! How often do we entertain serious doubts of the piety of those with whom we are conversant, while we have not the benevolence to express to them our fears, or to put forth any effort for their conversion! We make our remarks about their cases to others, but have no courage to speak to the individuals themselves. The tendency of this neglect is to render the confidence of the unrenewed professor more confirmed. It is indirectly, at least, healing the hurt slightly, crying peace, peace, where there is no peace.
11. The fact that so many means have already been employed, without success, to destroy the hopes of the deceived, renders it highly probable that those hopes will be cherished to the last.
Think of the warnings addressed to them from the Bible—think of the appeals made to them from the pulpit—think of the kind and repeated wooings of the Spirit—think of the solemn scenes of religious interest through which they have been permitted to pass, and yet all has failed to produce any salutary impression. Truth in all its light and power has been presented; the nature of regeneration has been clearly described; and they have been urged, with melting tenderness, to "give all diligence to make their calling and election sure," still "they hold fast deceit, they refuse to return." The hopes of others, once in the same state of deception with themselves, have been shaken and abandoned, but their hearts have remained unmoved, their security and peace undisturbed.—Helfenstein.
BE STRONG IN TRUTH
By S. C.
From the Southern Patriot.
BE STRONG IN TRUTH.
Be strong in truth! No cause can fail
While truth's its corner stone;
No hope can die—no bosom quail,
While truth has there its home.
The tyrant's steel may pierce the heart,
And break each human tie,
But truth will live to act its part,
When time itself shall die.
The gory hand may shake its spear,
And sound its dread alarm;
But none who stand for truth need fear
Such futile power to harm.
Then strike once more, nor dread the blow
That pamper'd millions wield.
But brave for truth each pungent throe
On life's broad battle field.
A brighter day will dawn, and soon
Its sun to zenith rise,
When high above the earth, will loom—
Truth lives, and never dies! S. C.
The More Excellent Way
As the Apostle saith. “Covet earnestly the best155gifts; but yet I shew you a more excellent way.” So I say, covet the best gifts; covet much to be in duties, much in prayer, much in hearing, &c. “But I will show a more excellent way;” and that is the way of faith and love. Pray much, but then, believe much too. Hear much; read much; but then, love God much too. Delight in the word and ordinances of God much, but then delight in the God of ordinances more.
And when you are most in duties as to your use of them, O then, be sure to be above duties as to your resting, and dependence upon them. Would you be Christians, indeed—altogether Christians? O then be much in the use and exercise of ordinances, but be much more in faith and dependence upon Christ and his righteousness. When your obedience is most to the command, then let your faith be most upon the promise. The professor rests in duties, and so is but almost a Christian; but you must be sure to rest upon the Lord Christ. This is the way to be altogether Christians; for if ye believe, then are ye Abraham’s seed and heirs according to the promise. Ibid.
Ministers few because Piety is low.
It is an observance of Isaac Taylor, "that a religious body, within which there is vitality, will ordinarily supply itself with an adequate proportion of ministers." Beyond question, there is truth in this language of that able and sagacious writer. The young convert to Christianity naturally takes upon himself the type of piety borne by the church into which he is introduced. If that is highly spiritual, he remains spiritual minded; if the reverse, he will almost surely sink to the same low level. Now, it is the measure of holy love in the soul, that determines, to some extent, the question of consecrating one's self to the ministry. If the deep principles and strong emotions of a truly devoted soul obtain, the individual will find it exceedingly difficult, if not impossible, to resist the call of God to preach the gospel. A woe ringing in his ears, a fire shut up in his bones, will forbid his resting satisfied with any other pursuit than that of the ministry of reconciliation.
A stream that is full and rapid in its current, is not readily diverted from the deepened channel. And so, if there were depth and force in the piety of our young men, neither the attractions of worldly pursuits on the one hand, nor the discouragements of the ministry on the other, could turn them from the path of duty. Moreover, when the piety of the churches is what it ought to be, there will be much and earnest prayer for laborers in the Lord's harvest; and also a diligent watching and searching for the gifts that God may bestow, as well as liberal provision and encouragement for those who meet difficulties in qualifying themselves for the work to which they are called. It is therefore, true, that if there be vitality in the church, there will not long exist any serious deficiency in the number of good ministers of Jesus Christ.
The Family Altar is Broken Down.
I have often heard this confession from returning backsliders. O how it has thrilled through my inmost soul! I want to say a few words to those who have suffered the family altar to fall.
The family altar is broken down. And your unconverted children are going down to irremediable woe. The blessed influences of a father's and mother's prayers accompany them not, as they go out into the world, and mingle with its bustle and strife. Vice allures them; they yield to the voice of the charmer, and frequently are lost forever. Your prayers might have saved them, but they heard them not.
The family altar is broken down. And that daughter of yours, young and intelligent and who, if converted, would be a bright and shining light, has been mourning in secret places for months. But she has kept back in consequence of your neglect. That son, too, has been saying in his heart, "O could I but hear father pray as he used to do, how easy it would be for me to bow and give myself to God." That son, if converted, would do immense good. Yet you are standing in the way. You do not go in yourself, but you do hinder him.
Again, if you constantly bow before God at the family altar, it may be like seed sown on good ground, even when the grass grows green over the place of your rest.
A godly, praying father and mother died, leaving unconverted children. Perhaps the children did not remember when the family altar was reared. Perhaps they had never known the parents to neglect it. Sadly, silently and tearfully they gathered around the hearth-stone, after having committed the remaining parent to the dust. The hour for family prayer arrived. The brothers and sisters looked upon each other. All were thinking of the same thing. At length one broke the silence—"Shall the family altar now be broken down?" "No, no!" They loved that family altar. As the fruits of it, they were led to rejoice in the wonderful salvation of God.
The family altar is broken down. And you are having an exceeding deleterious influence upon the companion of your bosom. Do you love that tender wife? If she is a Christian, you are marring her peace. If she is not, I fear she never will be, with so poor an example of the life and power of religion constantly before her eyes.
The family altar is broken down. And your own soul is in imminent danger. I dare not hope that you attend to any public or private Christian duties. I fear you are a stranger in your closet—that you do not often attend the prayer-meeting—that your voice is not heard telling of the pure, sweet—yes, ecstatic—joys to be found in Christ and nowhere else. I fear you have no religion. Think of the length of eternity. Think of the miseries of the damned. Think of the joys of the redeemed, and O man! for whom Christ died, for whom such a salvation was prepared at such a cost, repent before God, giving no sleep to your eyes or slumber to your eyelids till you have built up again that family altar, never to be broken down until you shall be called to join in the joyful hosannas of saints in a world of glory.—Sel.
A Hint to Desponding Ministers
A certain minister, who had been very successful in his labors in the gospel vineyard, at length saw but little fruit attending his ministrations. To be useless, he could not bear; his soul was bowed down under the discouraging prospects around him. Nothing on earth was so gloomy to him as spiritual dearth, for he had been used to showers of reformation and mercy; and nothing else could satisfy his mind. Seeing no outpouring of the Spirit, no sinners converted under his preaching for some time, his soul was beset with despondency and melancholy fears. While thus exercised, he dreamed that a gentleman hired him to work for him, and the price of his labor per day was stipulated. On inquiring what his employer would have him go about, he was informed that he must go and hammer a certain rock to pieces.
“That,” he replied, “would do no good; for the rock is large and hard and I could never break it to pieces.”
“That is nothing to you,” said the gentleman, “follow my directions and I will pay you your wages.”
The laborer then went to work, and though it appeared an endless, and therefore useless task, he labored with diligence and patience, for the sake of his wages. After a while, and contrary to all his calculations, the mountainous rock broke into shivers.
The minister saw the dream contained instruction for him. He felt the reproof, resumed courage, and was again blessed with seeing the rocky hearts of many of the hearers broken by the hammer of God’s word.
The Almost Christian
By Mead
THE almost Christian can pray, but he cannot love God; he can teach or hear, &c., but he cannot take delight in God. Mark God’s query concerning the hypocrite: “Will he delight himself in the Almighty?” He will pray to the Almighty, but will he delight himself in the Almighty? Will he take pleasure in God? Ah, no! he will not—he cannot! Delight in God ariseth from a suitableness between the faculty and the object; now none are more unsuitable than God and a carnal heart. Delight arises from the having what we desire, and from what we have. How then can he delight in God, that neither enjoyeth, nor hath, nor truly desireth God? Delight in God is one of the highest exercises of grace; and therefore, how can he delight in God, that hath no grace?—Mead’s Almost a Christian.
“And What Then?”
By Legion
Reader, look well to the end of things, and to the final end of your life’s labor. Let not the glittering attractions of this world decoy you from religion, and from a serious regard to the closing up and final sum of all your earthly pursuits.
While Philip De Neri was living in an Italian University, a young man ran to him with a face full of delight, and told him he had come to the law-school of that place on account of its great fame, and that he intended to spare no pains or labor to get through his studies as soon as possible. Philip waited for his conclusion with great patience, and then said:
“Well, and when you have got through your course of studies, what do you mean to do?”
“Then I shall take my Doctor’s degree,” answered the young man.
“And then?” asked Philip again.
“And then,” continued the youth, “I shall have a number of difficult questions to manage, shall catch people’s notice by my eloquence, my zeal, my learning, my acuteness, and gain a great reputation.”
“And then?” repeated the holy man.
“And then,” replied the youth, “why there can’t be a question, I shall be promoted to some high office or other. Besides, I shall make money and grow rich.”
“And then?” repeated Philip.
“And then,” pursued the young lawyer, “then I shall be comfortably and honorably in health and dignity.”
“And then?” asked the holy man.
“And then,” said the youth, “and then—and then—then I shall die.”
Here St. Philip raised his voice: “AND WHAT THEN?” Whereupon the young man made no answer, but cast down his head and went away. The last “And then” had, like lightning, pierced his soul, and he could not get rid of it. Soon after he forsook the law, and gave himself to the ministry of Christ, and spent the remainder of his days in godly words and works. “Your business,” reader, “takes every spare moment.” And what then!”—Legion.
Ice Palaces.
AN Empress of Russia once constructed for her amusement an ice palace. Smooth, glittering, polished blocks of ice were fastened or frozen together, until the great white palace rose, in stern majesty, without axe or hammer, quiet and beautiful as an enchanter's dream. How cold it was! How stately! how pure! The furniture, too, was of ice. There were chairs, and sofas, and columns, and porticos, colored sometimes with red, and orange, and purple, but all frigid and icy. Torches were lit, and their light flashed back, as it never flashed in hall or parlor since, from mirrors and walls, from floors and ceilings, shining here with the soft lustre of the pearl, there, with the sunny gleam of the diamond.
The ice palace stood a little while, and then the broad sun came out in his splendor and strength. His eye of fire saw its exceeding beauty, and he thought to try it. So he sent down beam after beam, fervent and scorching, and day after day he looked upon the icy arches and frozen towers. Then the cold hard ice began to melt. It melted and melted, until the blocks began to slide from their foundation, and the gorgeous columns fell, and it lay all a heap of sad unsightly ruin.
Some pilgrims to Zion are very much like an ice palace. Most beautiful to look upon; all built of the white marbles of morality, great blocks of discretion, and gleaming towers of science. But they are cold and frigid. They need the warm realities of faith and love to Christ, the polished stones of genuine benevolence, the meekness, temperance, and true holiness, which so gloriously furnish the believer. How will these ice palaces meet the fervid glare of the Sun of Righteousness? Will they stand firm or safe on their slippery foundation? The torches of earth have not melted them, but will they lift their pinnacles and flash so bravely, to the lightnings which shall strike them when the Master Builder, builds again Jerusalem?
Our hearts glow with pity for these hollow disciples. Oh! that now in these days of grace he might melt them in love, that from their ruins, graceful incense might go up to Him. For in that day which shall “burn as an oven,” there will be neither mercy nor love for those who have dwelt in ice palaces here, and trusted their immortality upon a treacherous foundation.—Christian Intelligencer.
Holiness.
Holiness is a very comprehensive word, and expresses a state of mind and conduct that includes many things. It is the work of the Spirit in our sanctification, the fruit of faith in our Lord Jesus Christ, and the operation of the new nature which we receive in regeneration. Holiness may be viewed in various aspects, according to the different objects to which it relates. Towards God, it is supreme love, delight in his moral character, submission to his will, obedience to his commands, zeal for his cause, observance of his institutes, and seeking his glory. Towards Christ, it is a conformity to his example, and imbibing of his spirit. Towards man, it is charity, integrity, truth, mercy. Towards sin, it is a hatred of all iniquity, a tender conscience easily wounded by little sins, and scrupulously avoiding them; together with a laborious, painful, self-denying, progressive mortification of all the known corruptions of our heart, and a dilligent seeking for such as are unknown. Towards self, it is the control of our fleshly appetites, the eradication of our pride, the mortificatiou of our selfishness. Towards divine things in general, it is spirituality of mind, or the habitual current of pious thought and devout affections flowing through the soul. And towards the objects of the unseen world, it is heaven'y-mindedness, a turning away from things seen and temporal, to things unseen and eternal. O what a word is holiness! How much does it comprehend!
Remembering God in Our Pleasures
WE think of God chiefly when we are sorrowful. It would be well for us, and more profitable, perhaps, to remember Him in our pleasures, when we meet success, or feel in full strength, or press our children to our breasts, or when the rejoicing sunshine doth gladden us. We are more familiar with supplication than with thanksgiving, and that from ingratitude, and not because our unprovisioned wants are the more numerous. Every omitted thanksgiving detracts from our faith, and from its supporting power; and contributes also to render our communion with God a monotony of complaint and petition, a gloomy wearing of heaven, and ourselves with our selfish prayers.
“I Did as The Rest Did.”
This tame, yielding spirit—this doing “as the rest did”—has ruined thousands.
A young man is invited by vicious companions to visit the theatre, or the gambling room or other haunts of licentiousness. He becomes dissipated, spends his time, loses his credit, squanders his property, and at last sinks into an untimely grave. What ruined him? Simply “doing what the rest did.”
A father has a family of sons. He is wealthy. Other children in the same situation of life do so and so, are indulged in this thing and that. He indulges his own in the same way. They grow up idlers, triflers, and fops. The father wonders why his children do not succeed better. He has spent so much money on their education, has given them great advantages; but, alas! they are only a source of vexation and trouble. Poor man, he is just paying the penalty of “doing as the rest did.”
The poor mother strives hard to bring up her daughters genteelly. They learn what others do, to paint, to sing, to play, to dance, and several useful matters. In time they marry; their husbands are not able to support their extravagance, and they are soon reduced to poverty and wretchedness. The good woman is astonished. “Truly,” says she, “I did as the rest did.”
The sinner, following the example of others, puts off repentance, and neglects to prepare for death. He passes along through life, till, unawares, death strikes the blow. He has no time left to prepare. And he goes down to destruction, because he was so foolish as to “do as the rest did.”—Golden Rule.
POWER OF THE GOSPEL.
I may notice the most interesting fact, that just in proportion as men grow Christ-like in character, they become Christ-like in power. I believe that greater skill in medicine, greater attainments in science, are associated by an indissoluble law with greater grace in men's hearts. The fact is, Christianity is a glorious tree; and science and literature and power are the parasite plants that twine around it depending for support and endurance on it. This is the most delightful fact, that just as a country becomes Christian, that country excels in lordship over disease, over sea and land, and science and literature and philosophy. If you were now to institute a comparison between the nations of the earth you would find that the land that has more Christian light in it, has the most science, literature, philosophy, poetry, and genius in it too.—Cumming on Miracles.
Winning Souls, the Noblest Prize
To win a soul is your noblest prize; and the greater number you win, the greater and richer will be that "crown of rejoicing" which you will wear in the day of the Lord.
The Principle of Christian Duty
Look what that is to which the heart doth secretly render the glory of a duty, and that is the principle of the duty. In Hab. i, 16, we read of them that “sacrifice to their net, and burn incense to their drag.” Where the glory of an action is rendered to a man’s self, the principle is self. All rivers run into the sea; that is an argument that they come from the sea: so when all a man’s duties terminate in self, then is self the principle of all. Now all the natural man’s duties run into self. He was never by a thorough work of grace, truly cast out of himself; and brought to deny himself; and therefore he can rise no higher than himself in all he does.
He never was brought to be poor in spirit, and so to live upon another; to be carried out of all duties to Christ.
But the believer giveth the glory of all his services to God; whatever strength or life there is in duty, God hath all the glory, for he is by grace out of himself, and therefore seeth no excellence or worthiness in self.
“I labored more abundantly than they all,” saith the apostle; but to whom doth he ascribe the glory of this? to self? No! “Yet not I” saith he “but the grace of God which was with me.” Wherever the grace of Christ is wrought in the heart as a principle of duty, you shall find the soul when it is most carried out, with a “yet not I” in the mouth of it. “I live, yet not I.” “I labored more abundantly than all. Yet not I.” Self is disclaimed, and Christ most advanced, when it is from grace that the heart is quickened. The twenty-four elders “cast their crowns at Jesus’ feet.”