True Christianity Part 14

5. This consideration gives us a true insight into the love of our neighbor, and that brotherly reconciliation which ought to attend it.

There is a twofold object given by G.o.d to man, to which all the actions of his life are constantly to tend; namely, the love of G.o.d, and of our neighbor. Into this, all our endeavors ought finally to be resolved, and we ought to make a daily progress in this holy exercise; since we are to this very end, created, redeemed, and sanctified. In a word, Christ himself is the one and only scope in which all our actions ought to centre. Now, the more we approach to love, the more we approach to Christ, and the better we imitate his unblamable life.

6. For this end G.o.d was made man, or, the Word was made flesh, that he might set before our eyes a most lovely and living image of his infinite love and kindness, and that from hence it might appear, that G.o.d was LOVE itself; love in His own immense, incomprehensible, and unsearchable essence; and that man, by viewing so amiable an object of love as is displayed in Christ Jesus, might be transformed into the same image day by day.

7. Furthermore, as, in Christ, G.o.d and man are united together by an indissoluble tie, so the love of G.o.d is so closely connected with the love of our neighbor, that the former cannot exist without the latter. Nay, the love of G.o.d and of our neighbor can be no more disjoined or put asunder, than the divine and human natures in Christ. And as he who injures the humanity of Christ cannot but affront his divinity also; so he who offends man, is in like manner guilty of offending the infinite G.o.d himself. We cannot be angry with our neighbor, without being, at the same time, angry with G.o.d!

8. We will ill.u.s.trate what has been said, by the following comparison.

When a circle is made, and from its centre a number of lines are drawn to the circ.u.mference, all these lines, though ever so distant in the circ.u.mference, meet together in the point, which is in the middle. Here they are all united in one, and all flow into one, be they ever so wide asunder, yea, even directly opposite one to the other. Not one of all the lines, let their number be ever so great, can be broken from the rest, without losing its communication with the centre itself, wherein they all meet. So G.o.d is a point, or a centre, whose circ.u.mference is everywhere, extending in a manner, to all men upon earth. Whoever presumes to break off the lines of his love from his neighbor, must, in like manner, disjoin and break them off from G.o.d at the same time. And as all these lines cohere and concur in the centre, and therein mutually affect one another, so is there a sort of central sympathy, and a fellow-feeling, as it were, of the sufferings of our neighbor, provided we be but all united in G.o.d, the great centre of all good Christians.

9. The truth of what has been said, is forcibly ill.u.s.trated in the history of Job. When the tidings were brought him, that his temporal goods were destroyed, it appears that he quietly bore the loss of them, without giving any great sign of discontent at the appointments of Providence. He still continued to bless the Lord, and freely to own, that he who had given him his property, had also a right to take it away whenever he pleased. But when he was told, that he had also lost his children, then indeed it went to his heart: then he "arose, and rent his mantle, and shaved his head, and fell down upon the ground." Job. 1:20. So let every true Christian act when he hears of the calamity of his neighbor (here represented by the children of Job); knowing that he ought more to be affected with the misery of his neighbor, than with the loss of all his worldly substance. For it is the property of true love, to be moved with the miseries of other men more than with our own losses. O, happy men! if they would live together in mutual love and affection! Then frauds would cease; then injuries would be known no more, nor would there be any complaint of unjust ways, or of underhand dealings.

10. In order that this might be the more deeply impressed on the heart, G.o.d was pleased to create but _one_ man in the beginning, together with Eve, who was soon afterwards made. Gen. 2:21, 22. This was done, that all mankind, springing up from one original stock, and, as it were, from one root, might all unite in mutual kindness and brotherly affection with one another. This is the reason why G.o.d did not create a mult.i.tude of men in the beginning, but one only; whereas he created many beasts, trees and herbs at once.

11. The love which G.o.d commands us to pursue, is of that agreeable nature, and of that incomparable sweetness, that it does not in the least burden either a man's soul or body. Nay, it renders the mind easy under every event, is most agreeable to our very nature, and in every respect attended with a quiet and blessed life. But if the same G.o.d who has enjoined thee to love thy neighbor, had commanded thee to hate him, thou wouldest then have had cause to complain of hard usage, and of a far heavier burden than that which love can possibly impose upon thee. For the spirit of hatred and revenge is a tormentor of the soul, and a daily grief and vexation to those that are enslaved by it. On the contrary, love refreshes the whole man; and is so far from weakening or destroying body or soul (which is the common effect of hatred and envy), that it is a great preserver of both, and exhilarates them by the healing influence which it carries with it. In a word, to those that love G.o.d, it is a pleasure to love their neighbor also; but those who do not love G.o.d think it a hard and difficult task to embrace their neighbor with brotherly love.

12. But if thy depraved nature should still find it a hard task to love thy neighbor, then consider how much harder it will be to be banished forever from the presence of G.o.d, and to endure the pangs of h.e.l.l to all eternity. Wretched is the man, who makes so sad a choice as to prefer h.e.l.l-torments to a friendly reconciliation. Our own experience would soon convince us, if we made the trial, that as by faith we enjoy solid peace with G.o.d (as the apostle a.s.sures us, Rom. 5:1); so by Christian love and reconciliation we enjoy peace with men, together with much ease and tranquillity of heart: whereas, on the contrary, a mind full of rancor and malice frets itself, and has no other reward to expect than the lashes of an unruly conscience.

13. The sum of all this is: Every virtue rewards its followers with peace of conscience; and every vice punishes those that commit it with the recompense which they deserve. Every virtue exalts those that practise it; and every vice covers its slaves with shame.

14. With regard to the order and method by which we are to proceed in working out a sound reconciliation with our offended neighbor, the Scripture is explicit. The terms of reconciliation are these: 1. The offender is to confess his sin to his neighbor whom he has offended. 2. He is faithfully to restore that of which he has defrauded his neighbor; that is, he ought to return not only the _princ.i.p.al_, but also the _fifth_ part over and above it. 3. If there be none to receive it, he is then to offer it unto the Lord himself. Numb. 5:7, 8.

15. This rest.i.tution of things unlawfully taken away, is commanded in such strong and expressive words, as to show that it is absolutely a necessary part of unfeigned repentance. St. Augustine has thus expressed his mind on this subject: "The sin is not remitted, unless the thing unlawfully taken away be restored."-"When the thing that is taken away may be restored, and is not restored, there is no true, but a feigned repentance."

16. And truly it is the property of unfeigned repentance to contemn all earthly things, and count them as loss (Phil. 3:8), in respect of that abounding grace which is bestowed upon a penitent sinner. Of this we have a glorious instance in Zaccheus, and in his conversion to G.o.d (Luke 19:8); who has had, however, comparatively few followers in this age. Sound conversion to G.o.d cleanses the heart, and purifies the conscience, by faith in Christ; it breaks the power of sin, and by influencing a man to restore such things as are wrongfully detained, not only clears the heart before G.o.d, but also the outward conduct in the eye of the world. For in the heart and conscience a man is a thief before G.o.d, as long as he keeps any thing back that is taken away, however he may cease to steal hereafter. Therefore, in order that repentance may prove true, and the conscience be freed from guilt, all possible rest.i.tution is to be made: or if a man be not able to make full rest.i.tution, he ought fervently to implore the Lord, that he himself, in his stead, would restore the things taken from his neighbor, and thus do justice.

17. Since a sinner is thus bound in a twofold respect to G.o.d and to his neighbor, in order that his repentance may be full and efficacious, it is required that both be satisfied. G.o.d does not accept any man's repentance, unless he be first reconciled to his neighbor. Therefore, it is to no purpose if thou shouldest say unto G.o.d: "Merciful G.o.d, I confess that I have offended and injured my neighbor; I have damaged him by wicked usury and fraud; and have dealt so with him, as I would not that another should deal with me: which iniquity I humbly entreat thee, O Lord, to pardon for thy dear Son's sake." Be not deceived; G.o.d will not be mocked! He repels thy prayer, and saith: "Restore first that which with fraud and usury thou hast taken from thy neighbor, and then thy pardon shall be ready." Not as if a man merited the pardon of G.o.d by this rest.i.tution; this is a debt due to his neighbor, and how can he pretend to merit any thing by that rest.i.tution which he is so engaged to make, and which the law of G.o.d expressly enjoins? For thus hath the Lord commanded: "All things whatsoever ye would that men should do to you, do ye even so to them."

Matt. 7:12. "For with the same measure that ye mete withal, it shall be measured to you again." Luke 6:38.

18. The same truth is confirmed by the following Scriptures: "Leave thy gift (oblation or sacrifice) before the altar and go thy way; first be reconciled to thy brother, and then come and offer thy gift." Matt. 5:24.

"Cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

Isa. 1:16-18. And again, by the same prophet the Lord thus reasons: "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked that thou cover him, and that thou hide not thyself from thine own flesh?

Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy rearward." Isa. 58:6-8.

19. All these Scriptures, with one consent, proclaim this great truth,-that G.o.d will not accept the repentance of any man, or hear his prayer, or regard his alms and oblations, unless he be first reconciled to his neighbor, and make him all the rest.i.tution that is in his power.

Chapter x.x.x.

Of The Fruits Of Love.

_Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things._-1 COR. 13:4-7.

Even as the tree of life stood in the midst of Paradise (Gen. 2:9); so Jesus Christ stands in the Paradise of the Christian Church, in order that all believers might derive life and strength from him. The whole substance of the Christian religion consists in _faith_ and _love_. As by _faith_ in Christ, the life of a Christian is rendered acceptable to G.o.d (the life which he lives being not so much his own, as the life of Christ in him); so LOVE proves the fruitful principle of all such charitable acts as relate to his neighbor. And so true is it, that all virtues, how shining soever they may be, are of no account without charity; that even faith itself is counted dead if it be without love. James 2:17. For although faith, as it respects justification, has no regard to works, either preceding, accompanying, or following it, but to JESUS CHRIST only, on whom it lays hold; yet is that faith but mere show and pretence which is not attended with love, though it should even work miracles. For as a body dest.i.tute of a soul is dead; so the inward spiritual man, if he have not love, is dead in all his members. Therefore hath the apostle declared, that faith should work by love. Gal. 5:6. It is true that faith justifies a sinner without works (Rom. 4:6); yet when it performs the functions of mutual love among men, it will necessarily be accompanied with a train of good works; this being the true test by which genuine faith can be distinguished from all counterfeits. This is that faith which works by love; this is the tree which bears abundance of fruits, as from the following considerations will farther appear.

2. The _first_ of these fruits is long-suffering. "Charity suffereth long." The nature and const.i.tution of this virtue no one ever more fully expressed than Christ himself, the true tree of life, whose goodly and salutary fruits we ought to eat, and to convert into our own substance and nature. As he by his wonderful long-suffering bore the malice of the world, that thereby sinners might be brought to repentance (Rom. 2:4); so do thou also, O man, order thy life and manners, that it may appear evident, that the meek and gentle Christ lives in thee, and that thou mayest continue in him, as a member firmly united to its head.

3. The _second_ fruit is kindness. "Charity is kind." This virtue was also most eminently seen in Christ Jesus, and in that example which he hath set us. David says: "Grace is poured into thy lips." Ps. 45:2. And the Evangelist tells us, that "they wondered at the gracious words which proceeded out of his mouth." Luke 4:22. To these words do thou give attention, O man, and follow this great pattern of love and benignity, that so Christ may also speak by thy mouth, and that thou mayest remain united to him in perpetual charity.

4. The _third_ fruit is, not to be envious and revengeful, but to be ready to remit any offence whatsoever. "Charity envieth not." Nothing is more agreeable to the nature of G.o.d, than to forgive. "The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide, neither will he keep his anger forever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities." Ps. 103:8-10. "If the wicked will turn from all his sins that he committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him; in his righteousness that he hath done, he shall live." Ezek. 18:21, 22. "Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." Jer. 31:20. And lastly, this divine goodness is most clearly expressed by Isaiah, and represented as the very character of G.o.d: "I, even I, am he that blotteth out thy transgressions, for my own sake, and will not remember thy sins." Isa. 43:25. Therefore be thou in this respect also like unto the merciful G.o.d. Forgive, I say, and forget the trespa.s.ses of thy neighbor, that so, in like manner, Christ may also forgive thine offences and transgressions. It is then that the same mind is in thee which was also in Christ. And in this order alone thou shalt obtain fellowship with him.

5. The _fourth_ fruit is candor. "Charity vaunteth not itself." A kind and charitable man does not misjudge his neighbor, vaunt it over him, rashly censure him, or disingenuously deride him before others. True love is altogether averse to these unfair proceedings. Whoever sincerely loves his neighbor, shows his heart in his countenance, and does all things ingenuously, and without guile. A visible example hereof Christ himself hath left us, whose deportment was equal both to friends and enemies, and who from the bottom of his heart endeavored most earnestly to promote the salvation of mankind. Let this be an example to thee, O man, and follow in thy Master's footsteps, that so the candor which was in Christ, may also shine forth in thy life and conduct. As the Lord has most heartily espoused our good and interest, so ought we in like manner, to do the same among ourselves also; if we wish to partake of the nature of Christ, and to be united to him, as living members to their Head and Saviour.

6. The _fifth_ fruit is, not to be "puffed up." Charity is not of a haughty and supercilious temper. It is not swelled with high conceit on account of its own deeds and performances. Behold again thy Lord Jesus!

When a woman, in a great concourse of people, lifted up her voice and said: "Blessed is the womb that bare thee, and the paps which thou hast sucked," "Yea," replied he, "rather blessed are they that hear the word of G.o.d and keep it" (Luke 11:27, 28); humbly removing from himself that praise which was entirely due to him, and resigning it to those that truly loved the Lord. If thou also resolvest to do this, then verily the humble Jesus lives in thee, and thou livest in him; it being the constant character of true charity, to transfer the praises of men to another whom it esteems more worthy of them.

7. The _sixth_ effect of charity is, "not to behave itself unseemly." A man endued with love, is not easily soured with discontent, or with any morose humor. His conversation is easy, obliging, and so concordant with all the offices of love and humanity, that the kindness residing within may even be read in his countenance. Of this sweetness of temper, the Lord Jesus hath left us a most bright and holy pattern. He did all with a spirit of mildness; and when he conversed with sinners, then pity and compa.s.sion visibly appeared in his very mien and aspect. This sweet temper of Christ ought also to be transfused into our souls, so that our life may prove a transcript of this most blessed original.

8. The _seventh_ fruit of true love is, "not to seek her own." A true Christian has by love obtained such enlargement and liberty of soul, as to serve his fellow-creatures freely, without any view to self-interest.

Nothing is more pleasing to him than to do good to all without the least expectation of gain. This pure and disinterested love originally dwells in G.o.d Almighty. He gives all things freely, without receiving any profit at all. He commands us to fear and worship him, for no other reason than to make us proper objects of his divine love and benignity. And, lo! what a glorious pattern of disinterested love Christ has set before us! Matt.

20:28. As a tree, without respect of persons, imparts its fruit to all in the most ample and universal manner; so has Christ, and G.o.d in Christ, given himself unto us as the greatest and most excellent Good. Go now, O man! and practise the same virtue; that so Christ, the ever-living _vine_, may bud in thee, and that thou mayest become a fruitful plantation of the Lord. Isaiah 61:3.

9. The _eighth_ fruit of true love is, "not to be easily provoked." A man that has tasted of true love, is not apt to entertain any bitterness, much less to vent it by cursing and railing words. Contemplate again the life of Jesus, who did not so much as open his mouth against his enemies, nor pour forth any bitter and vehement speeches, but gave blessing and life to those that hated him. Isaiah 11:3; 42:2. And though he, indeed, denounced wrath against Chorazin, Capernaum, and Bethsaida, and uttered many woes against the Pharisees (Luke 10:13; 11:42); yet this did not proceed from a bitter or revengeful temper; but was no more than a serious and earnest exhortation to true and unfeigned repentance, that so the offenders might at last be saved. Therefore, let us be cautious, lest any root of bitterness should at any time spring up in us, and so hinder our charity, and thus many be offended. Heb. 12:15.

10. The _ninth_ fruit of charity is, "to think no evil." This is also the property of G.o.d Almighty, as he himself testifies: "For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. And ye shall seek me, and find me, when ye shall search for me with all your heart." Jer. 29:11, 13.

Whence it follows that whosoever has thoughts of peace towards his neighbor, has the mind of Christ, and is animated and influenced by his Spirit.

11. The _tenth_ fruit is, "Love rejoiceth not in iniquity," nor has it pleasure in the injury or oppression of good men, as Shimei had when David fled before Absalom. 2 Sam. 16:5, 6. On the contrary, true love imitates Christ Jesus, who, with a tender compa.s.sion, beholding with a mournful countenance, the fall of Peter (Luke 22:61), raised and reclaimed him, and thereby fulfilled the words of the Psalmist: "G.o.d raises them that are bowed down." Ps. 146:8. And how did he deplore the evil which was hanging over the men of Judea, and the destruction of their temple and city! Luke 19:41; 15:4. With what fervency, with what a hearty desire, did he bring his wandering sheep into the right way; and with what a sweet and gentle voice did he allure them home! Let us imitate so great a master of love; and if any one be overtaken in a fault, let us bewail his case, instruct him in the spirit of meekness, and bear his burden, that so we may fulfil the law of Christ. Gal. 6:2. For he did first bear himself the burden of our sins, that we, being made his living members, might be formed to the same temper by him, who is the Head of the Church.

12. The _eleventh_ property of charity is, that it "rejoiceth in the truth," and is exceedingly pleased with a Christian order of things. Of this we have an example in Christ Jesus, who, at the return of the seventy disciples, rejoiced in spirit and praised his Father for the success which had attended their function. Luke 10:21. Thus also the angels in heaven rejoice (as Christ himself teaches us), over the conversion of a sinner.

Luke 15:10. Whoever, therefore, seriously lays to heart the practice of so Christian a virtue, manifests thereby an angelical temper of mind: nay, it is a proof that the very mind of Christ, yea, of G.o.d himself, resides in that soul.

13. The _twelfth_ fruit of charity is, to "bear all things," in order to preserve the bond of peace and of mutual friendship. Love patiently bears the infirmities of others, after the example of St. Paul, who was made weak with the weak, that he might profit the weak: nay, he was made all things, if by any means he might be an instrument to save some. 1 Cor.

9:22. The same heavenly love _believeth_ all things, and suspects no evil of its neighbor; _hopeth_ all things, praying and desiring that peace and happiness may constantly accompany our fellow-creatures. And, lastly, true love _endureth all things_ for the sake of benefiting a neighbor; all which our blessed Redeemer, by his own example, has most feelingly taught us. He bore all manner of reproaches and injuries for our sins; he underwent most inhuman scourgings and buffetings, with extreme poverty, that in him, and by him, we might obtain everlasting joy and honor.

14. The _thirteenth_ fruit of love is, "not to faint or be weary," in doing good. Herein it is like G.o.d, whose mercy is from everlasting to everlasting upon those that fear him. Ps. 103:17; Luke 1:50. G.o.d expects and waits that he may be gracious unto us. Isa. 30:18. In order that he might have mercy on us, he rose up to spare us, and he loves to be exalted in showing mercy. His love is stronger than death, which many waters are not able to quench, and from which nothing can ever separate us. Cant.

8:7. He hath mercy on us with everlasting mercies. And though he declares, on a certain occasion, that he is "weary with repenting" (Jer. 15:6); yet is this confined to those only who wilfully reject the tender of his mercy, who despise his grace, and abuse his goodness: and in no wise affects those that heartily fear him. "The mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee." Isa. 54:10. After this standard of divine mercy, we ought also to regulate the love we bear to our neighbor, so that it may never fail or faint in acts of humanity and kindness; no, not even in those which we are bound to bestow on our very enemies. As Christ did, so ought we, from a compa.s.sionate and never-failing love, to pray, "Father, forgive them."

Luke 23:34.

15. In a word, Love is the greatest, the best, and the n.o.blest of all virtues. First, because G.o.d himself is love. 1 John 4:16. Secondly, because it is the fulfilling and the summary or comprehension of the whole law. Rom. 13:10. Thirdly, because it is eternal and never-failing, so that it is not like faith and hope, which vanish away when that happiness appears which is the end of faith. 1 Cor. 13:8. Fourthly, because all good works and services done to our neighbor without it, are vain and of no account before G.o.d. And lastly, because love gives us an a.s.surance here, that by faith in Christ we shall inherit life eternal hereafter. Hence it follows, that Christian love must excel all other gifts and graces whatsoever, and that our main concern ought to centre in so divine a virtue. Nothing, certainly, can be greater than experimentally to know that love of Christ which "pa.s.seth all knowledge," that we may be filled with all the fulness of G.o.d, and the fruits of love. Eph. 3:19.

Chapter x.x.xI.

Pride And Self-Love Corrupt And Destroy Even The Best And n.o.blest Gifts.

_Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding bra.s.s, 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 G.o.d is LOVE; and that, consequently, the same praise belongs to both: nor can there be a greater virtue in G.o.d or man, than love.