_Love,_ the third of that trinity of graces, was the other great secret and lesson of this life. And what is love? _Not_ merely a complacent affection for what is lovable, which is often only a half-selfish taking of pleasure in the society and fellowship of those who love us. Love is the _principle of unselfishness:_ love 'seeketh not her own'; it is the preference of another's pleasure and profit over our own, and hence is exercised toward the unthankful and unlovely, that it may lift them to a higher level. Such love is benevolence rather than complacence, and so it is "of God," for He loveth the unthankful and the evil: and he that loveth is born of God and knoweth God. Such love is obedience to a principle of unselfishness, and makes self-sacrifice habitual and even natural. While Satan's motto is 'Spare thyself!' Christ's motto is to Deny thyself!' The sharpest rebuke ever administered by our Lord was that to Peter when he became a Satan by counselling his Master to adopt Satan's maxim.* We are bidden by Paul, _"Remember Jesus Christ,"_** and by Peter, _"Follow His steps."_*** If we seek the inmost meaning of these two brief mottoes, we shall find that, about Jesus Christ's character, nothing was more conspicuous than the obedience of faith and self-surrender to God: and in His career, which we are bidden to follow, the renunciation of love, or self-sacrifice for man. The taunt was sublimely true: "He saved others, Himself He cannot save"; it was _because_ he saved others that He could not save Himself. The seed must give up its own life for the sake of the crop; and he who will be life to others must, like his Lord, consent to die.
* Matt. xvi.
** 2 Tim. II. (Greek).
*** 1 Pet. II. 21.
Here is the real meaning of that command, "Let him deny himself and take up his cross." Self-denial is not cutting off an indulgence here and there, but laying the axe at the root of the tree of self, of which all indulgences are only greater or smaller branches. Self-righteousness and self-trust, self-seeking and self-pleasing, self-will, self-defence, self-glory--these are a few of the myriad branches of that deeply rooted tree. And what if one or more of these be cut off, if such lopping off of some few branches only throws back into others the self-life to develop more vigorously in them?
And what is _cross_-bearing? We speak of our 'crosses'--but the word of God never uses that word in the plural, for there is but _one_ cross--the cross on which the self-life is crucified, the cross of voluntary self-renunciation. How did Christ come to the cross? We read in Philippians the seven steps of his descent from heaven to Calvary. He had everything that even the Son of God could hold precious, even to the actual equal sharing of the glory of God. Yet for man's sake what did he do? He did not hold fast even His equality with God, He emptied Himself, took on Him the form of a servant, was made in the likeness of fallen humanity; even more than this, He humbled Himself even as a man, identifying Himself with our poverty and misery and sin; He accepted death for our sakes, and that, the death of shame on the tree of curse. Every step was downward until He who had been worshipped by angels was reviled by thieves, and the crown of glory was displaced by the crown of thorns! That is what the cross meant to _Him._ And He says: "If any man will _come after Me,_ let him deny himself, and _take up the cross_ and follow Me." This cross is not _forced upon_ us as are many of the little vexations and trials which we call 'our crosses'; it is _taken up_ by us, in voluntary self-sacrifice for His sake. We choose self-abnegation, to lose our life in sacrifice that we may find it again in service. That is the self-oblivion of love. And Mr. Muller illustrated it. From the hour when he began to serve the Crucified One he entered more and more fully into the fellowship of His sufferings, seeking to be made conformable unto His death. He gave up fortune-seeking and fame-seeking; he cut loose from the world with its snares and joys; he separated himself from even its doubtful practices, he tested even churchly traditions and customs by the word of God, and step by step conformed to the pattern showed in that word. Every such step was a new self-denial, but it was following _Him._ He chose voluntary poverty that others might be rich, and voluntary loss that others might have gain. His life was one long endeavour to bless others, to be the channel for conveying God's truth and love and grace to them. Like Paul he rejoiced in such sufferings for others, because thus he filled up that which is behind of the afflictions of Christ in his flesh for His body's sake which is the church.* And unless Love's voluntary sacrifice be taken into account, George Muller's life will still remain an enigma. Loyalty to truth, the obedience of faith, the sacrifice of love--these form the threefold key that unlocks to us all the closed chambers of that life, and these will, in another sense, unlock any other life to the entrance of God, and present to Him an open door into all departments of one's being. George Muller had no monopoly of holy living and holy serving. He followed his Lord, both in self-surrender to the will of God and in self-sacrifice for the welfare of man, and herein lay his whole secret.