Sermon 5. Self-Denial the Test of Religious Earnestness
{57} BY "sleep," in this passage, St. Paul means a state of insensibility to things as they really are in God's sight. When we are asleep, we are absent from this world's action, as if we were no longer concerned in it. It goes on without us, or, if our rest be broken, and we have some slight notion of people and occurrences about us, if we hear a voice or a sentence, and see a face, yet we are unable to catch these external objects justly and truly; we make them part of our dreams, and pervert them till they have scarcely a resemblance to what they really are; and such is the state of men as regards religious truth. God is ever Almighty and All-knowing. He is on His throne in heaven, trying the reins and the hearts; and Jesus Christ, our Lord and Saviour, is on His right hand; and ten thousand Angels and Saints are ministering to Him, rapt in the contemplation of Him, or by their errands of mercy connecting this lower world with His courts above; they go to and fro, as though upon the ladder which Jacob saw. And the {58} disclosure of this glorious invisible world is made to us principally by means of the Bible, partly by the course of nature, partly by the floating opinions of mankind, partly by the suggestions of the heart and conscience:—and all these means of information concerning it are collected and combined by the Holy Church, which heralds the news forth to the whole earth, and applies it with power to individual minds, partly by direct instruction, partly by her very form and fashion, which witnesses to them; so that the truths of religion circulate through the world almost as the light of day, every corner and recess having some portion of its blessed rays. Such is the state of a Christian country. Meanwhile, how is it with those who dwell in it? The words of the text remind us of their condition. They are asleep. While the Ministers of Christ are using the armour of light, and all things speak of Him, they "walk" not "becomingly, as in the day." Many live altogether as though the day shone not on them, but the shadows still endured; and far the greater part of them are but very faintly sensible of the great truths preached around them. They see and hear as people in a dream; they mix up the Holy Word of God with their own idle imaginings; if startled for a moment, still they soon relapse into slumber; they refuse to be awakened, and think their happiness consists in continuing as they are. Now I do not for an instant suspect, my brethren, that you are in the sound slumber of sin. This is a miserable state, which I should hope was, on the whole, the condition of few men, at least in a place like this. {59} But, allowing this, yet there is great reason for fearing that very many of you are not wide awake: that though your dreams are disturbed, yet dreams they are; and that the view of religion which you think to be a true one, is not that vision of the Truth which you would see were your eyes open, but such a vague, defective, extravagant picture of it as a man sees when he is asleep. At all events, however this may be, it will be useful (please God) if you ask yourselves, one by one, the question, "How do I know I am in the right way? How do I know that I have real faith, and am not in a dream?" The circumstances of these times render it very difficult to answer this question. When the world was against Christianity it was comparatively easy. But (in one sense) the world is now for it. I do not mean there are not turbulent lawless men, who would bring all things into confusion, if they could; who hate religion, and would overturn every established institution which proceeds from, or is connected with it. Doubtless there are very many such, but from such men religion has nothing to fear. The truth has ever flourished and strengthened under persecution. But what we have to fear is the opposite fact, that all the rank, and the station, and the intelligence, and the opulence of the country is professedly with religion. We have cause to fear from the very circumstance that the institutions of the country are based upon the acknowledgment of religion as true. Worthy of all honour are they who so based them! Miserable is the guilt which lies upon those who have attempted, and {60} partly succeeded, in shaking that holy foundation! But it often happens that our most bitter are not our most dangerous enemies; on the other hand, greatest blessings are the most serious temptations to the unwary. And our danger, at present, is this, that a man's having a general character for religion, reverencing the Gospel and professing it, and to a certain point obeying it, so fully promotes his temporal interests, that it is difficult for him to make out for himself whether he really acts on faith, or from a desire of this world's advantages. It is difficult to find tests which may bring home the truth to his mind, and probe his heart after the manner of Him who, from His throne above, tries it with an Almighty Wisdom. It can scarcely be denied that attention to their religious duties is becoming a fashion among large portions of the community,—so large, that, to many individuals, these portions are in fact the world. We are, every now and then, surprised to find persons to be in the observance of family prayer, of reading Scripture, or of Holy Communion, of whom we should not have expected beforehand such a profession of faith; or we hear them avowing the high evangelical truths of the New Testament, and countenancing those who maintain them. All this brings it about, that it is our interest in this world to profess to be Christ's disciples. And further than this, it is necessary to remark, that, in spite of this general profession of zeal for the Gospel among all respectable persons at this day, nevertheless there is reason for fearing, that it is not altogether the real Gospel that they are zealous for. Doubtless we {61} have cause to be thankful whenever we see persons earnest in the various ways I have mentioned. Yet, somehow, after all, there is reason for being dissatisfied with the character of the religion of the day; dissatisfied, first, because oftentimes these same persons are very inconsistent;—often, for instance, talk irreverently and profanely, ridicule or slight things sacred, speak against the Holy Church, or against the blessed Saints of early times, or even against the favoured servants of God, set before us in Scripture; or act with the world and the worse sort of men, even when they do not speak like them; attend to them more than to the Ministers of God, or are very lukewarm, lax, and unscrupulous in matters of conduct, so much so, that they seem hardly to go by principle, but by what is merely expedient and convenient. And then again, putting aside our judgment of these men as individuals, and thinking of them as well as we can (which of course it is our duty to do), yet, after all, taking merely the multitude of them as a symptom of a state of things, I own I am suspicious of any religion that is a people's religion, or an age's religion. Our Saviour says, "Narrow is the way." This, of course, must not be interpreted without great caution; yet surely the whole tenor of the Inspired Volume leads us to believe that His Truth will not be heartily received by the many, that it is against the current of human feeling and opinion, and the course of the world, and so far forth as it is received by a man, will be opposed by himself, i.e. by his old nature which remains about him, next by all others, so far forth as they have not received it. "The light shining in darkness" is the token of {62} true religion; and, though doubtless there are seasons when a sudden enthusiasm arises in favour of the Truth (as in the history of St. John the Baptist, in whose "light" the Jews "were willing for a season to rejoice," [John v. 35.] so as even "to be baptized of him, confessing their sins" [Matt. iii. 6.]), yet such a popularity of the Truth is but sudden, comes at once and goes at once, has no regular growth, no abiding stay. It is error alone which grows and is received heartily on a large scale. St. Paul has set up his warning against our supposing Truth will ever be heartily accepted, whatever show there may be of a general profession of it, in his last Epistle, where he tells Timothy, among other sad prophecies, that "evil men and seducers shall wax worse and worse." [2 Tim. iii. 13.] Truth, indeed, has that power in it, that it forces men to profess it in words; but when they go on to act, instead of obeying it, they substitute some idol in the place of it. On these accounts, when there is much talk of religion in a country, and much congratulation that there is a general concern for it, a cautious mind will feel anxious lest some counterfeit be, in fact, honoured instead of it: lest it be the dream of man rather than the verities of God's word, which has become popular, and lest the received form have no more of truth in it than is just necessary to recommend it to the reason and conscience:—lest, in short, it be Satan transformed into an angel of light, rather than the Light itself, which is attracting followers. If, then, this be a time (which I suppose it is) when a general profession of religion is thought respectable {63} and right in the virtuous and orderly classes of the community, this circumstance should not diminish your anxiety about your own state before God, but rather (I may say) increase it; for two reasons, first, because you are in danger of doing right from motives of this world; next, because you may, perchance, be cheated of the Truth, by some ingenuity which the world puts, like counterfeit coin, in the place of the Truth. Some, indeed, of those who now hear me, are in situations where they are almost shielded from the world's influence, whatever it is. There are persons so happily placed as to have religious superiors, who direct them to what is good only, and who are kind to them, as well as pious towards God. This is their happiness, and they must thank God for the gift; but it is their temptation too. At least they are under one of the two temptations just mentioned; good behaviour is, in their case, not only a matter of duty, but of interest. If they obey God, they gain praise from men as well as from Him; so that it is very difficult for them to know whether they do right for conscience' sake, or for the world's sake. Thus, whether in private families, or in the world, in all the ranks of middle life, men lie under a considerable danger at this day, a more than ordinary danger, of self-deception, of being asleep while they think themselves awake. How then shall we try ourselves? Can any tests be named which will bring certainty to our minds on the subject? No indisputable tests can be given. We cannot know for certain. We must beware of an impatience about knowing what our real state is. St. Paul {64} himself did not know till the last days of his life (as far as we know), that he was one of God's elect who shall never perish. He said, "I know nothing by myself, yet am I not hereby justified;" [1 Cor. iv. 4.] i.e. though I am not conscious to myself of neglect of duty, yet am I not therefore confident of my acceptance? Judge nothing before the time. Accordingly he says in another place, "I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." [1 Cor. ix. 27.] And yet though this absolute certainty of our election unto glory be unattainable, and the desire to obtain it an impatience which ill befits sinners, nevertheless a comfortable hope, a sober and subdued belief that God has pardoned and justified us for Christ's sake (blessed be His name!), is attainable, according to St. John's words, "If our heart condemn us not, then have we confidence toward God." [1 John iii. 21.] And the question is, how are we to attain to this, under the circumstances in which we are placed? In what does it consist? Were we in a heathen land (as I said just now) it were easy to answer. The very profession of the Gospel would almost bring evidence of true faith, as far as we could have evidence; for such profession among Pagans is almost sure to involve persecution. Hence it is that the Epistles are so full of expressions of joy in the Lord Jesus, and in the exulting hope of salvation. Well might they be confident who had suffered for Christ. "Tribulation worketh patience, and patience experience {65} and experience hope." [Rom. v. 3, 4.] "Henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus" [Gal. vi. 17.] "Always bearing about in the body the dying of the Lord Jesus; that the life also of Jesus might be made manifest in our body." [2 Cor. iv. 10.] "Our hope of you is stedfast knowing that as ye are partakers of the suffering, so shall ye be also of the consolation." [2 Cor. i. 7.] These and such like texts belong to those only who have witnessed for the truth like the early Christians. They are beyond us. This is certain; yet since the nature of Christian obedience is the same in every age, it still brings with it, as it did then, an evidence of God's favour. We cannot indeed make ourselves as sure of our being in the number of God's true servants as the early Christians were, yet we may possess our degree of certainty, and by the same kind of evidence, the evidence of self-denial. This was the great evidence which the first disciples gave, and which we can give still. Reflect upon our Saviour's plain declarations, "Whosoever will come after Me, let him deny himself, and take up his cross and follow Me." [Mark viii. 34.] "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. And whosoever doth not bear his cross and come after Me, he cannot be My disciple." [Luke xiv. 26, 27.] "If thy hand offend thee, cut it off ... if thy foot offend thee, cut it off ... if thine eye offend thee, pluck it out: ... it is better for {66} thee to enter into life maimed ... halt ... with one eye than to be cast into hell." [Mark ix. 43-47.] Now without attempting to explain perfectly such passages as these, which doubtless cannot be understood without a fulness of grace which is possessed by very few men, yet at least we learn thus much from them, that a rigorous self-denial is a chief duty, nay, that it may be considered the test whether we are Christ's disciples, whether we are living in a mere dream, which we mistake for Christian faith and obedience, or are really and truly awake, alive, living in the day, on our road heavenwards. The early Christians went through self-denials in their very profession of the Gospel; what are our self-denials, now that the profession of the Gospel is not a self-denial? In what sense do we fulil the words of Christ? have we any distinct notion what is meant by the words "taking up our cross?" in what way are we acting, in which we should not act, supposing the Bible and the Church were unknown to this country, and religion, as existing among us, was merely a fashion of this world? What are we doing, which we have reason to trust is done for Christ's sake who bought us? You know well enough that works are said to be the fruits and evidence of faith. That faith is said to be dead which has them not. Now what works have we to show of such a kind as to give us "confidence," so that we may "not be ashamed before Him at His coming?" [1 John ii. 28.] In answering this question I observe, first of all, that, according to Scripture, the self-denial which is the test {67} of our faith must be daily. "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me." [Luke ix. 23.] It is thus St. Luke records our Saviour's words. Accordingly, it seems that Christian obedience does not consist merely in a few occasional efforts, a few accidental good deeds, or certain seasons of repentance, prayer, and activity; a mistake, which minds of a certain class are very apt to fall into. This is the kind of obedience which constitutes what the world calls a great man, i.e. a man who has some noble points, and every now and then acts heroically, so as to astonish and subdue the minds of beholders, but who in private life has no abiding personal religion, who does not regulate his thoughts, words, and deeds, according to the law of God. Again, the word daily implies, that the self-denial which is pleasing to Christ consists in little things. This is plain, for opportunity for great self-denials does not come every day. Thus to take up the cross of Christ is no great action done once for all, it consists in the continual practice of small duties which are distasteful to us. If, then, a person asks how he is to know whether he is dreaming on in the world's slumber, or is really awake and alive unto God, let him first fix his mind upon some one or other of his besetting infirmities. Every one who is at all in the habit of examining himself, must be conscious of such within him. Many men have more than one, all of us have some one or other; and in resisting and overcoming such, self-denial has its first employment. One man is indolent and fond of amusement, {68} another man is passionate or ill-tempered, another is vain, another has little control over his tongue; others are weak, and cannot resist the ridicule of thoughtless companions; others are tormented with bad passions, of which they are ashamed, yet are overcome. Now let every one consider what his weak point is; in that is his trial. His trial is not in those things which are easy to him, but in that one thing, in those several things, whatever they are, in which to do his duty is against his nature. Never think yourself safe because you do your duty in ninety-nine points; it is the hundredth which is to be the ground of your self-denial, which must evidence, or rather instance and realize your faith. It is in reference to this you must watch and pray; pray continually for God's grace to help you, and watch with fear and trembling lest you fall. Other men may not know what these weak points of your character are, they may mistake them. But you may know them; you may know them by their guesses and hints, and your own observation, and the light of the Spirit of God. And oh, that you may have strength to wrestle with them and overcome them! Oh, that you may have the wisdom to care little for the world's religion, or the praise you get from the world, and your agreement with what clever men, or powerful men, or many men, make the standard of religion, compared with the secret consciousness that you are obeying God in little things as well as great, in the hundredth duty as well as in the ninety-nine! Oh, that you may (as it were) sweep the house diligently to discover what you lack of the full measure of obedience! for be quite sure, {69} that this apparently small defect will influence your whole spirit and judgment in all things. Be quite sure that your judgment of persons, and of events, and of actions, and of doctrines, and your spirit towards God and man, your faith in the high truths of the Gospel, and your knowledge of your duty, all depend in a strange way on this strict endeavour to observe the whole law, on this self-denial in those little things in which obedience is a self-denial. Be not content with a warmth of faith carrying you over many obstacles even in your obedience, forcing you past the fear of men, and the usages of society, and the persuasions of interest; exult not in your experience of God's past mercies, and your assurance of what He has already done for your soul, if you are conscious you have neglected the one thing needful, the "one thing" which "thou lackest,"—daily self-denial. But, besides this, there are other modes of self-denial to try your faith and sincerity, which it may be right just to mention. It may so happen that the sin you are most liable to, is not called forth every day. For instance: anger and passion are irresistible perhaps when they come upon you, but it is only at times that you are provoked, and then you are off your guard; so that the occasion is over, and you have failed, before you were well aware of its coming. It is right then almost to find out for yourself daily self-denials; and this because our Lord bids you take up your cross daily, and because it proves your earnestness, and because by doing so you strengthen your general power of self-mastery, and come to have such an habitual command of yourself, as will be a defence ready prepared when the season of temptation {70} comes. Rise up then in the morning with the purpose that (please God) the day shall not pass without its self-denial, with a self-denial in innocent pleasures and tastes, if none occurs to mortify sin. Let your very rising from your bed be a self-denial; let your meals be self-denials. Determine to yield to others in things indifferent, to go out of your way in small matters, to inconvenience yourself (so that no direct duty suffers by it), rather than you should not meet with your daily discipline. This was the Psalmist's method, who was, as it were, "punished all day long, and chastened every morning." [Psalm lxxiii. 14.] It was St. Paul's method, who "kept under," or bruised "his body, and brought it into subjection." [1 Cor. ix. 27.] This is one great end of fasting. A man says to himself, "How am I to know I am in earnest? I would suggest to him, Make some sacrifice, do some distasteful thing, which you are not actually obliged to do, (so that it be lawful,) to bring home to your mind that in fact you do love your Saviour, that you do hate sin, that you do hate your sinful nature, that you have put aside the present world. Thus you will have an evidence (to a certain point) that you are not using mere words. It is easy to make professions, easy to say fine things in speech or in writing, easy to astonish men with truths which they do not know, and sentiments which rise above human nature. "But thou, O servant of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness." Let not your words run on; force every one of them into action as it goes, and thus, cleansing yourself from all pollution of {71} the flesh and spirit, perfect holiness in the fear of God. In dreams we sometimes move our arms to see if we are awake or not, and so we are awakened. This is the way to keep your heart awake also. Try yourself daily in little deeds, to prove that your faith is more than a deceit. I am aware all this is a hard doctrine; hard to those even who assent to it, and can describe it most accurately. There are such imperfections, such inconsistencies in the heart and life of even the better sort of men, that continual repentance must ever go hand in hand with our endeavours to obey. Much we need the grace of Christ's blood to wash us from the guilt we daily incur; much need we the aid of His promised Spirit! And surely He will grant all the riches of His mercy to His true servants; but as surely He will vouchsafe to none of us the power to believe in Him, and the blessedness of being one with Him, who are not as earnest in obeying Him as if salvation depended on themselves. Newman Reader — Works of John Henry Newman |