Chapter XXXI.

Pride And Self-Love Corrupt And Destroy Even The Best And Noblest Gifts.

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal, etc.—1 Cor. 13:1, etc.

Lest any should wonder why St. Paul sets forth the virtue of charity with so many high and eminent praises; we are to consider that God is love; and that, consequently, the same praise belongs to both: nor can there be a greater virtue in God or man, than love.

2. But our love is twofold: the one true, living, sincere, and undefiled; the other false, polluted, hypocritical, and selfish. The former of these St. Paul has most amply described, and exhibited all the fruits and properties that attend it, of which we have already spoken. The latter kind, which is false and polluted, may sometimes seem, indeed, to promote the glory of God, and the profit of mankind; yet inwardly, and in the heart, it seeks nothing either in word or deed, but private honor and interest only. Now whatever flows from this fountain of false love, proceeds not from God, but from the devil; for it is a poison infecting the very best of works, and the most excellent gifts conferred on man.

3. As a flower, that in sight, taste, and smell, is sweet and beautiful, is rejected with disgust, if it contain secret venom, because it is hurtful to man; so, though a man be adorned with the most exquisite parts, and the very gifts of angels themselves, if he be void of charity, and full of avarice, pride, self-love, and self-honor, then all those gifts not only prove of no value, but become pernicious to him that possesses them. For whatever is really good, always proceeds from God himself, so as to begin and end in him. Whatever deviates from this beginning and end, can never be really good, nor acceptable to the Lord. That which this good God works in thy heart, is truly good, and only good: but it is quite otherwise if self-love, self-honor, and self-interest, bear the sway in thy soul, and influence the actions of thy life. All that springs from so depraved a principle, must be of the same nature with the principle whence it flows, corrupt and defiled, since it does not proceed from God as from its original cause and moving principle; God alone is good. Matt. 19:17.

4. It is said that it was the wish of a certain saint of old, that he might be of no other use to God, than his own right hand was to himself; an instrument, ready to give and to receive what was fit, and this in the manner directed by the soul; arrogating neither honor nor profit to itself. And, indeed, it is right that we all should be of the same temper. For as all things come freely from God to us, so we should return all things freely to our neighbor, from a principle of pure love, and in true singleness of heart, without any desire of glory or self-interest. For as God alone is the author of all that is good; so it is but just that all honor and glory should be given to him alone. Man is but an instrument, 104 made fit to receive and to deliver what God bestows upon him.

5. Now if a man be without this sincere and pure love, he is, notwithstanding all his gifts and endowments, a mere nothing, and of no account in the sight of God. Though he speak with the tongues of angels; though he prophesy, and know all mysteries, and have such faith as even to remove mountains; and though he should moreover bestow all that he has among the poor, and give his body to be burned; all this will avail him nothing at last, and stand him in no stead when he is to have his trial. 1 Cor. 13:1-3.

6. The reason is plain. Self-love, self-honor, and self-interest, are of the devil, who thereby procured his own downfall from heaven. For after God had created Lucifer a most glorious angel, and adorned him with the most excellent gifts of wisdom, light, and glory, he began to pride himself in his gifts, and to love, honor, and exalt himself. This self-complacency proved the very first step to his ruin. He turned his love from God to himself, and was deservedly driven from his principality, together with all such as adhered to him, and whom he had infected with the same pride and self-love. Not contented with his estate or principality, he aspired too high, and lost all which the Creator had conferred upon him, according to St. Jude: “The angels kept not their first estate.” Jude 6. See also Col. 2:15.

7. By the same sin which had effected his own ruin, Satan attempted the ruin of man, namely, by diverting him from the love of God to the love of himself. Hereby self-love and self-honor began to act in man, and influenced him to seek equality with God himself. Hence he was cast out of Paradise, as Lucifer had been before cast out of heaven, leaving to us all the heritage of pride and self-love. And this is the fall of Adam, which all men in themselves repeat; and which is transmitted through flesh and blood, from one generation to another.

8. The remedy by which a thorough cure may be wrought in fallen man, is wholly to be sought in the precious merit of Christ apprehended by faith. By this we are renewed in Christ, and the flesh is crucified, with its sinful desires. Then we love ourselves no more, but on the contrary, even hate ourselves. Luke 14:26. We do not honor or extol, but deny and mortify ourselves. We no more seek our own glory and interest; but, denying all we have, we withdraw our pleasure and trust from everything whatsoever it be (Luke 14:33), and manfully fight with our own flesh and blood. Whosoever refuses to comply with these terms, can in no case be a disciple of Christ; since this is the only means by which the natural degeneracy of our heart is to be subdued, and a sound conversion is to be effected.

9. Since it was utterly impossible that man, by his own natural strength, should restore himself (for of himself, he can do nothing but love himself, boast of himself, and seek his own ends and interest; or, to sum up all in a word, commit sin); God, in his infinite mercy, was moved to commiserate man's fallen condition, and to make the very beginning of the work of man's restoration. In order to this, the Son of God took the form of a man upon him, thereby to renew our nature, that, being regenerated by him, in him, and from him, we might become new creatures. For as in Adam we are dead both bodily and spiritually, so we ought to rise again in Christ, and 105 be renewed both in spirit and body. 1 Cor. 15:22. And as by a carnal descent from Adam, sin, self-love and pride cleave to our nature; so in Christ, by a spiritual birth, we must be justified, and inherit by faith his righteousness. And, as by our carnal birth, we draw our sin from Adam, especially self-love, pride, and ambition; so from Christ, by faith, and by the Holy Ghost, our nature is to be renewed, cleansed, and sanctified. All self-love, pride, and ambition, are to die in us, in order that we may attain a new heart and a new spirit from Christ, even as we received our sinful flesh from Adam. And with reference to this new birth in us, Christ is called the everlasting Father. Isaiah 9:6.

10. Hence it follows, that all the works of a Christian, together with his gifts and talents, ought to proceed purely from the new birth, if ever they be acceptable to God; and that they ought to spring from faith, from Christ, and from the Holy Ghost. Wherever this principle is wanting, there the most excellent parts, and even miracles themselves, are of no account at all before God. So with respect to our neighbor, all things ought to be done in Christian charity (1 Cor. 16:14), without any view to private gain, or honor; as a pattern of which God has set his Son before us (John 13:15), in whom there was no spot of self-love or arrogance; no desire of profit or praise; nay, in whom nothing resided but pure and undefiled love and humility. He is inwardly to live in our hearts by faith, and outwardly to be expressed in our whole life and conduct. It is then, that all our works, words, and knowledge, wholly proceed from Christ, as from their original source. Without this divine principle settled within the mind, all our gifts and works, be they ever so high and angelical, are insignificant, and of no worth. For wherever self-love sways the soul, there must be a hatred of God; where pride rules, it engenders a contempt of God; and how can works springing from so vitiated a principle, ever be acceptable to the Lord?

11. Let us, therefore, most fervently beseech the Lord, to give us true faith and sincere love; a love not defiled with any desire of vain honor, profit, and glory. Whenever this divine temper is obtained and established in the heart, it is followed with this happy effect, that thereby not only great and illustrious endowments and works are made acceptable to God, but also the least and meanest of all, even the gift of a cup of cold water. Matt. 10:42. For a small work proceeding from sincere love and humility, is far more excellent than all the splendid works that are raised on no other foundation than pride and self-love.