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 The Many Aspects of Self-Denial - Full of Self, Empty of God by Francois Fénélon


But who shall know Thee, O! my God? He who shall seek with his whole heart to know Thee, who shall know himself with approbation no longer, and to whom all that is not Thou shall be as though it were not! The world cannot receive this saying because it is full of self, and vanity, and lies, and is empty of God; but I trust that there will always be souls hungering for God, who will relish the truth which I am about to set forth.

O my God! before Thou madest the Heavens and the earth, there was none other but Thee. Thou wert, because of thy years there was no beginning; but Thou wert alone. Out of Thee there was nothing, and Thou did'st rejoice in this blessed solitude; Thou art all sufficient in Thyself, and thou hadst no need of anything out of Thyself, for none can give unto Thee, and it is Thou that givest to all by thine all-powerful word, that is, by thy simple will. To it, nothing is difficult, and it doeth whatsoever it will from its own pure impulse, without succession of time and without labor. Thou didst cause that this world, which was not as yet, should begin to be; not as the workmen of the earth, who find the materials for their work ready made to their hands, and whose art consists in bringing them together, and arranging them by slow degrees in the requisite order; Thou didst find nothing ready made, but didst create all the materials for thy work. It was to nothing that Thou didst say, "Let the world be," and it was. Thou didst only speak and it was done.

But why didst Thou create all these things? They were all made for man and man was made for Thee. This is the order which is of thine appointment, and woe to him who inverts it, who would that all should be for him and shuts himself in self! He breaks the fundamental law of the creation.

No! Lord, Thou canst not yield the essential prerogatives of a creator; it would degrade Thee. Thou canst pardon the guilty soul that has warred against Thee, because Thou canst fill it with thy pure love; but thou canst not cease to be at variance with the soul which refers all thy gifts to itself, and refuses to embrace Thee as its Creator with a sincere and disinterested affection. To have no feeling but fear, is not to refer itself to Thee, but on the contrary, to think of Thee solely with reference to self. To love Thee with a single eye to the good Thou canst bestow, is not to lose one's self in Thee, but to lose Thee in self! What then must be done in order that we may be lost in Thee? We must renounce, forget and forever lose sight of self, take part with Thee and thine, O God, against ourselves and ours; have no longer any will, glory or peace, but thine only; in a word, we must love Thee without loving self except in and for Thee.

God who made us out of nothing, re-creates us, as it were, every moment. It does not follow that because we were yesterday, we shall of course be to-day; we should cease to exist and return into the nothingness out of which He formed us, did not the same all-powerful hand prevent. Of ourselves we are nothing; we are but what God has made us, and for so long time only as He pleases. He has but to withdraw the hand that sustains us and we plunge into the abyss of annihilation, as a stone held in the air falls by its own weight when its support is removed. Existence and life, then, are only ours because they are conferred by God.

There are blessings, however, of a purer and higher order than these; a well-ordered life is better than life; virtue is of a higher price than health; uprightness of heart and the love of God are as far above temporal goods as the heavens are above the earth. If then these lower and baser gifts are held only through the mercy and at the pleasure of God, with how much more reason must it be true of the sublime gift of his love!

They know Thee not, then, O my God, who regard Thee as an all-powerful Being, separate from themselves, giving laws to all nature, and creator of everything which we behold; they know Thee but in part! they know not that which is most marvelous and which most nearly concerns thy rational creatures! To know that Thou art the God of my heart, that Thou there doest what pleaseth Thee, this it is that elevates and affects me! When I am good, it is because Thou renderest me so; not only dost Thou turn my heart as pleaseth Thee, but Thou givest me one like thine own! It is Thyself that Thou lovest in me; Thou art the life of my soul as my soul is the life of my body; Thou art more intimately present to me than I am to myself; this I, to which I am so attached and which I have so ardently loved, ought to be strange to me in comparison with Thee; Thou art the bestower of it; without Thee it never would have been; therefore it is that Thou desirest that I should love Thee better than it.

O incomprehensible power of my Creator! O rights of the Creator over the creature which the creature will never sufficiently comprehend! O prodigy of love which God alone could perform! God interposes himself as it were, between me and myself; He separates me from myself; He desires to be nearer to me by his pure love than I am to myself. He would have me look upon this "me" as a stranger; He would have me escape from its walls, sacrifice it whole to Him, returning it absolutely and unconditionally to Him from whom I received it. What I am ought certainly to be less precious to me than He by whom I am. He made me for himself and not to be my own; that is, to love Him and to will what He wills, and not to seek my own will. Does any one feel his heart revolt at this total sacrifice of self to Him who has created us? I weep for his blindness; I compassionate his bondage to self, and pray God to deliver him from it, by teaching him to love Him above every other object.

O my God! in these souls, offended at thy pure love, I behold the darkness and rebellion resulting from the fall! Thou didst not make man's heart will this monstrous passion of appropriation. The uprightness wherein the scriptures teach us he was originally created consisted in this, that he had no claim upon himself but acknowledged that he belonged to his Creator. O Father! thy children are sadly changed, and no longer bear thine image! They are enraged, they are discouraged when they are told they should belong to Thee as Thou belongest to Thyself! They desire to reverse this holy order, and would madly raise themselves into Gods; they desire to be their own, to do everything for self, or at least, to surrender themselves with certain reservations and conditions, and for their own advantage. O monstrous usurpation! O unknown rights of God! O the ingratitude and insolence of the creature! Miserable nothing! what hast thou to keep for thyself! What hast thou which belongs to thee? What hast thou which did not come from on high, and ought not to return thither? Everything, yea, even this I which would divide with God his gifts, is a gift of God, and was only made for Him; everything within thee cries out against thee and for thy Creator. Be still, then, thou who, having been created, wouldst deny thy Creator, and surrender thyself wholly to Him.

But alas! O my God! what a consolation is it to know that everything within as well as without me, is the work of thy hand! Thou art ever with me. When I do wrong, Thou art within me, reproaching me with the evil which I do, raising within me regrets for the good which I abandon, and opening to me thine arms of mercy. When I do good, Thou inspirest the desire, and doest it in me and with me; it is Thou who lovest good and hatest evil in my heart, who sufferest and prayest, who doest good to the neighbor and givest alms: I do all these things but by thy means; Thou causest me to do them; it is Thou who puttest them in me. These good works, which are thy gifts, become my works; but they do not cease to be thy gifts; and they cease to be good works if I look at them for a moment as emanating from myself, or if I forget that they are good only because they come from Thee.

Thou, then, (it is my delight to believe it!) art incessantly working within me; there Thou laborest invisibly like a miner in the bowels of the earth. Thou doest everything and yet the world beholds Thee not, attributes nothing to Thee; and even I myself wandered everywhere vainly searching for Thee outside of myself; I ran over all the wonders of nature that I might form some conception of thy greatness; I asked thy creatures of Thee and not once thought of finding Thee in the depths of my heart where Thou hadst never ceased to dwell. No, O my God! it is not necessary to descend into the depths nor to pass beyond the seas; it is not necessary to ascend into the heavens to find Thee; Thou art nearer to us than we are to ourselves. ...

I find Thee everywhere within. It is Thou that doest every good thing which I seem to do. I have a thousand times experienced that I could not of myself govern my temper, overcome my habits, subdue my pride, follow my reason nor will again the good which I had once willed. It is Thou that must both bestow the will and preserve it pure; without Thee I am but a reed shaken by the wind. Thou art the author of all the courage, the uprightness and the truth which I possess; Thou has given me a new heart which longs after thy righteousness, and which is athirst for thine eternal truth; Thou has taken away the old man full of filth and corruption, and which was jealous, vain, ambitious, restless, unrighteous and devoted to its own pleasure. In what a state of misery did I live. Ah! could I ever have believed that I should be enabled thus to turn to Thee, and shake off the yoke of my tyrannical passions?

But, behold a marvel that eclipses all the rest! Who but Thee could ever have snatched me from myself, and turned all my hatred and contempt against mine own bosom? I have not done this; for it is not by our own power that we depart from self; no! Thou, O Lord, didst shine with thine own light into the depth of my heart which could not be reached by any other, and didst there reveal the whole of my foulness. I know that, even after beholding, I have not changed it; that I am still filthy in thy sight, that my eyes have not been able to discover the extent of my pollution; but I have, at least, seen a part, and I desire to behold the whole. I am despised in my own sight, but the hope that I have in Thee causes me to live in peace; for I will neither flatter my defects nor suffer them to discourage me. I take thy side, O God, against myself; it is only by thy strength that I am able to do this. Behold what hath God wrought within me! and Thou continuest thy work from day to day in cleansing me from the old Adam and in building up the new. This is the new creation which is gradually going on.

I leave myself, Father, in thy hands; make and re-make this clay, shape it or grind it to atoms; it is thine own, it has nought to say; only let it always be subservient to thine ever-blessed designs, and let nothing in me oppose thy good pleasure for which I was created. Require, command, forbid; what wouldst Thou have me do? what not do? Exalted, or abased, rejoicing or suffering, doing thy work or laid aside, I will always praise Thee alike, ever yielding up all my own will to Thine! Nothing remains for me but to adopt the language of Mary: "Be it unto me according to thy words," (Luke i. 38.)

Let me, O my God, stifle forever in my heart, every thought that would tempt me to doubt thy goodness. I know that Thou canst not but be good. O merciful Father! let me no longer reason about grace, but silently abandon myself to its operation. Grace performs everything in us, but does it with and through us; it is by it, therefore, that I act, that I forbear, that I suffer, that I wait, that I resist, that I believe, that I hope, and that I love, all in co-operation with grace. Following its guidance, it will do all things in me, and I shall do all things through it; it moves the heart, but the heart must move; there is no salvation without man's action. I must work, then, without losing a moment, that I may put no hinderance in the way of that grace which is incessantly working within me. All the good is of grace, all the evil is of self; when I do right, it is grace that does it; when I do wrong, it is because I resist grace. I pray God that I may not seek to know more than this; all else will but serve to nourish a presumptuous curiosity. O my God! keep me ever in the number of those babes to whom Thou revealest thy mysteries, while Thou concealest them from the wise and prudent!


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SI Moderator - Greg Gordon

 2010/12/19 1:00Profile
HeartSong
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Joined: 2006/9/13
Posts: 3156


 Re: The Many Aspects of Self-Denial - Full of Self, Empty of God by Francois Fénélon


"It is Thyself that Thou lovest in me;..."

Something I have never considered before - beautiful!

 2010/12/19 1:22Profile
AbideinHim
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Joined: 2006/11/26
Posts: 3537
Louisiana

 Re: The Many Aspects of Self-Denial - Full of Self, Empty of God by Francois Fénélon

Thank you Greg for posting this treasure by Fenelon. What an awesome picture of the grace of God.

"Let me, O my God, stifle forever in my heart, every thought that would tempt me to doubt thy goodness. I know that Thou canst not but be good. O merciful Father! let me no longer reason about grace, but silently abandon myself to its operation. Grace performs everything in us, but does it with and through us; it is by it, therefore, that I act, that I forbear, that I suffer, that I wait, that I resist, that I believe, that I hope, and that I love, all in co-operation with grace. Following its guidance, it will do all things in me, and I shall do all things through it; it moves the heart, but the heart must move; there is no salvation without man's action. I must work, then, without losing a moment, that I may put no hinderance in the way of that grace which is incessantly working within me. All the good is of grace, all the evil is of self; when I do right, it is grace that does it; when I do wrong, it is because I resist grace. I pray God that I may not seek to know more than this; all else will but serve to nourish a presumptuous curiosity. O my God! keep me ever in the number of those babes to whom Thou revealest thy mysteries, while Thou concealest them from the wise and prudent!"


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Mike

 2010/12/19 8:18Profile





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