Chapter 14. — Christian Consecration.

CHAPTER 14. — CHRISTIAN CONSECRATION.

THE great duty unfolded in this chapter, in strictness of speech, is comprised in our duty both to God and to our neighbor. We present it as a fundamental principle of Christian morals, that every Christian, by uniting with the Church, enters upon a solemn promise and pledge to submit to its order and discipline, and to consecrate to the cause of God and to the interests of the kingdom of Christ his diligent and faithful service, devoting thereto, after “providing for his own household,” his time, talents, labors, and substance.

The principle involved in this proposition is one of the most fearfully neglected and overlooked, and at the same time one of the most vitally important, matters connected with the morals of Christianity. It is mainly owing to the neglect of this principle that the cause of Christianity has made comparatively so little progress in the world; and it is by the revival and restoration of this principle to its primitive, scriptural position and influence, that a new era shall one day dawn upon the Church, and the world shall be converted to God; hence it will appear of very great importance that we examine carefully the authority upon which the proposition rests and the sense in which it is to be understood and applied. I. The AUTHORITY for the principle of Christian consecration to the cause of God, as well as the sense in which the doctrine is to be understood and applied, rests on the example of the first Christian Churches, under the organization of the apostles, and numerous scriptures to the same effect.

1. In the second chapter of the Acts of the Apostles we learn that “all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men as every man had need. And they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart.”

In Acts 4:32-35 we read as follows: “And the multitude of them that believed were of one heart and of one soul; neither said any of them that aught of the things which he possessed was his own, but they had all things common… Neither was there any among them that lacked; for as many as were possessors of houses or lands sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet; and distribution was made unto every man according as he had need.” We see here a picture of the spirit with which the first Christians at Jerusalem consecrated themselves and their substance to the cause of God. All this occurred under the eye, and with the approving cooperation, of the apostles. It is not, however, contended that the example here exhibited, so far as a community of goods is concerned, was intended as a precedent for the imitation of the Church in after time. The reverse is evident from the fact that this plan was not adopted in any of the other Churches, and it lasted but a short period at Jerusalem; but yet there are some parts of this history that do exhibit the conduct of these first Christians in the light of an example. They gave “to all men as every man had need.” “Neither was there any among them that lacked.” These expressions show that the object in disposing of their possessions was to supply the wants of the needy. To this they were impelled by the principles of that gospel they had received. Perhaps, under their circumstances; this object could in no other way be so well accomplished. If so, we see their obligation to do as they did. But a change of circumstances, rendering a community of goods inexpedient, cannot release from the obligation to relieve the needy. The principle of deadness to the world and love for Christ and his followers still remains the same. Actuated by the same heavenly principle, we are bound to be willing, as circumstances may require, to make sacrifices equally great.

2. But we proceed to show that the principle of entire consecration to the cause of God, so illustriously exhibited by these first Christians, is abundantly taught in various parts of the Scriptures.

Hear some of the words of our Lord: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal.” Matthew 6:19.

“No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon.” Matthew 6:24.

“I say unto you, Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations.” Luke 16:9.

“It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.” Matthew 19:24. St. Paul says: “He which soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully.” 2 Corinthians 9:6, 7.

“As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” Galatians 6:10. “Godliness with contentment is great gain; for we brought nothing into this world, and it is certain we can carry nothing out.” 1 Timothy 6:6, 7. “Charge them that are rich in this world… that they be ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” 1 Timothy 6:17, 18, 19.

“God is not unrighteous to forget your work and labor of love, which ye have showed toward his name in that ye have ministered to the saints, and do minister.” Hebrews 6:10.

“To do good, and to communicate, forget not; for with such sacrifices God is well pleased.” Hebrews 13:16.

“For they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” 1 Timothy 6:9, 10.

“Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness.” Romans 6:16.

“Ye are not your own, for ye are bought with a price; therefore glorify God in your body and in your spirit, which are God’s.” 1 Corinthians 6:19, 20.

St. John says: “Whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” 1 John 3:17.

None can carefully consider these plain texts of Scripture and not see that it is the duty of the followers of Christ to consecrate themselves, with all they have and are, to the cause of God? They are not allowed to “lay up treasures on earth.” This command is as positive as, “Thou shalt not steal;” and yet how little is it regarded! Mr. Wesley, on this text, says: “If you aim at laying up treasures on earth, you are not barely losing your time, and spending your strength for that which is not bread; for what is the fruit, if you succeed? You have murdered your own soul. You have thrown away treasure in heaven. God and Christ are lost! You have gained riches and hell fire!”

Look also at that other text: “They that will be rich,” etc. On this passage the same author remarks: “Those who calmly desire, and deliberately seek, to attain them (riches), whether they do in fact gain the world or no, do infallibly lose their own souls. These are they that sell him who bought them with his blood for a few pieces of gold or silver.”

Are there not thousands in all the Churches around us who are not only “rich” — worth fourfold more than is requisite for “providing for their own households” — but are using their utmost efforts to gather riches in yet greater abundance, while the cause of God, of humanity, of religion, is left to languish? While many of them are rolling in wealth, luxuriating in fashionable pomp and splendor, the Lord’s poor are suffering for bread, and the heathen perishing for lack of knowledge.

Again, look at the declaration of St. Paul to the Corinthians: “Ye are not your own, ye are bought with a price.” How many among us act as though they did not believe this scripture! They pursue the things of this world, lay up treasures on earth, and seek to enlarge their estate, with as much zeal and perseverance as those who are professedly of the world. Our Lord’s parable of the Talents clearly teaches that we are under obligations to render to God all the service in our power. Here we are taught that all we are and all we have belong to God. He hath intrusted us with his goods. We are required to use them, not for our own aggrandizement, but for the interests of his kingdom. If we fail to use them for his glory, we are culpable in his sight, and will be punished accordingly. The Christian is represented as “dead” to the world, and is exhorted to “set his affection on things above,” and to “seek those things which are above.” But how can he obey these precepts, while the love of the world, the thirst for riches, and the pursuit of gain are the great absorbing concerns of his life?

He should be diligent in business; but the great object and aim of all his pursuits should be, not the amassing of wealth, or the laying up of a fortune for his children, but the promotion of the glory of God, by doing good, and advancing the interests of his kingdom. After providing things needful for ourselves and household, whatever else of this world we accumulate or possess belongs to God and his cause. It is not our own, and we “rob God” if we appropriate it for the personal emolument of ourselves or our children after us. If this be not the gospel-requirement, then we cannot comprehend the teachings of Christ and his apostles. II. OBJECTIONS to this doctrine of entire consecration will no doubt be urged. It strikes at the root of the crying sin of the age — the vice of avarice. It will be opposed by the worldly-minded, the avaricious, the proud, the vain, the ambitious, the selfish, the ungodly; but it will meet the approval of the heavenly-minded, the benevolent, the humble, the meek, the cross-bearing, the compassionate, the pure in heart. If adopted by the Churches generally, it would produce a revolution in Christian practice such as has not been witnessed perhaps since the apostolic age. Men of the world, and living after the world, have flooded the Churches; but few comparatively are holy, and entirely consecrated to God.

Were the principle of entire consecration to God of time, talents, services, and substance, generally urged by the Churches, the lines would soon be more distinctly drawn between “the precious and the vile,” between such as follow Christ for “the loaves and fishes” and such as follow him because they are his friends, ready to do his bidding. No genuine Christian would falter in the ranks. The half-hearted, the real worldlings, the selfish, and the covetous, would soon cry out: “This is a hard saying, who can hear it?” Loving this present world, they would forsake the Saviour; but the genuine Christian, the kind, the benevolent, the good, would rally with renewed energy around the blessed cross — they would rise a mighty host in the name of Christ, and go forth with resistless power, and push the battle to the gate of the enemy. Before the influence of Christians thus devoted to God, living for God, laboring and suffering for God, walking “by faith and not by sight,” inflamed by holy zeal, warmed by heavenly love, trampling beneath their feet the pomp of the world, and esteeming “all things but loss for the excellence of the knowledge of Christ Jesus;” before the influence of such a Christian band the heart of stone would melt, the scoffer would be silenced, the sinner would tremble, infidelity would be struck dumb, and hell, in its gloomy center, would feel the shock. Such a religion the world once saw, when the holy apostles were the preachers, and thousands were bowing at the foot of the cross. Such a religion the world shall see again, when “Zion shall arise and shake herself from the dust,” when “the saints of the Most High shall take the kingdom and possess the kingdom,” when the Rider upon the “white horse shall go forth conquering and to conquer.” In a word, such must be the zeal and devotion of the Church before the world shall be converted.

The great heathen world is now open for the gospel. All that is needed is the men and the means, and, with the promised blessing of God, the conversion of the world to Christianity shall soon be read on earth on the page of history, and heralded through heaven by the apocalyptic angel’s trump.

When men and means are wanted for the purpose of war, the work of blood and slaughter, how soon are the magazines of earth opened to pour out their treasures and the plains covered with the marshaling hosts! Let but a similar zeal inspire the Church, and the friends of Christ be willing to rally round the cross of Calvary, and pour into the treasury of the Lord the wealth now corrupting in the coffers of the rich, Who “profess and call themselves Christians,” and we shall soon send armies and armaments to China and Japan, to Hindoostan and Oceanica; and “Ethiopia shall stretch forth her hands to God,” while “the isles shall wait for his law.”

1. But it may be objected that the carrying out of this entire consecration to God is impracticable.

If so, then Christianity is a failure, and the most glowing prophecies of the Bible a delusion! Why impracticable? Did it not exist at the glorious birthday of the gospel Church? Has it not since been realized by various individuals in different ages? Were not such men as Luther, Baxter, Latimer, Wesley, Whitefield, Fletcher, Brainerd, Carvosso, Summerfield, and various others, who gave themselves, their time, talents, labors, and substance, to God, entirely consecrated to his holy cause? Let but the great body of professed Christians come up firmly and unitedly to the same standard, and the work is accomplished. If this entire consecration be right, it cannot be impracticable. What ought to be done, may be done. It is practicable. It can be realized. It must be realized, or the world will never be converted. But God has said: “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.”

Let the principle of entire consecration to God be incorporated as an essential disciplinary requirement of the Church. Let it be explained, and urged upon all, as one of the great laws of the kingdom of Christ. Let it be plainly set forth, so that all in the Church, or proposing to enter it, may know at once that it is expected that all the faithful shall obey this precept with as much strictness as any other. Were this the case, what a marked difference there would be between the Church and the world!

2. But this would provoke persecution. Suppose it did. So would the keeping of many other commandments. “They that will live godly in Christ Jesus shall suffer persecution.” If this principle be right, if it be a gospel axiom, which we are convinced none can deny without arraying themselves directly against the Scripture, it necessarily follows that no Christian, properly understanding the subject, can refuse obedience to this obligation without “denying the faith, and being worse than an infidel.” It is better not to profess the name of Christ than, after having done so, obstinately to refuse to do what he commands.

III. ENCOURAGEMENT. — But there is a bright side to this subject. When this principle shall be carried out in any one Church, that Church will be a Goshen in the land of darkness. Its example will shine forth as a standing reproof to all others. It will be like one of the “two witnesses, prophesying in sackcloth.” Its influence would soon be felt. The example would be exhibited of a band of Christians living together in pure Christian love and fellowship. Its widows would all be provided for, its poor all supported, its children all educated, all its interests amply sustained, and its missionaries sent abroad to bear to other portions of the world the glad tidings of salvation. Were the Churches generally to carry out this principle of entire consecration, the influence would be like a sweeping revolution, not scattering death and destruction in its track, but sanctifying the Church, feeding the hungry, clothing the naked, supplying the wants of the needy, visiting the sick, converting the world.

The wealth, learning, talent, influence, and power, now in possession of the professed followers of Christ, if properly wielded, would form a mighty river, defying in its majestic sweep all opposition, and bearing upon its bosom the blessings of peace, prosperity, happiness, and eternal life, to all the nations of the earth.

Religion is intended to unite man to his fellow-man, and all to God. This it is destined to accomplish. When once the glorious principles of the gospel, in all their purity and perfection, shall possess the hearts, and mold the lives, of all the people of the earth, “violence shall no more be heard in our land, nor wasting, nor destruction, within our borders.” Then shall the voice from heaven proclaim to a converted world: “Thy sun shall no more go down, neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.” QUESTIONS ON CHAPTER 14.

QUESTION 1. On what do the authority for the principle of Christian consecration to God and the sense in which it is to be understood rest?

2. What proof is founded on the example of the first Christians?

3. In what sense is the “community of goods” established by the Church at Jerusalem a model for the imitation of other Churches?

4. What are some of the principal of the other scriptures quoted on the subject?

5. What objections to the carrying out of the principles of Christian consecration are mentioned?

6. How may these objections be answered?

7. How does it appear that there is a bright side to this subject?