True Christianity Part 18

20. By this we are given to understand the necessity of repentance, and a thorough change of life: for although Christ died for our sins, and abolished them with the price of his blood, yet can we never partake of that merit, unless we _repent_. Without repentance this precious blood profits nothing. And though every man has a promise of pardon for his sin through the merit of Christ, yet that promise belongs not to the unbeliever, nor to the impenitent, but to those only who truly repent and reform their lives. Those sins shall not be remitted, which a man will not leave; but those only which he is willing to quit, and for which he heartily grieves. And here the word of the Lord is verified, "The poor have the Gospel preached to them;" that is, remission of sin, and life everlasting consequent upon it. Matt. 11:5. Let us suppose a man, who, for many years, has been the servant of covetousness, after the example of Zaccheus; or of l.u.s.t, as Mary Magdalene; or of wrath and revenge, as Esau.

Let us also suppose that this man, as soon as he heard that either these sins were to be entirely left, or that the death and blood of Christ would else profit him nothing, becomes a true suppliant to G.o.d, and cries out to him: "Oh G.o.d! how am I grieved for this! O Lord, be merciful, be merciful!" and then forms a new resolution, desists from his sin, craves pardon and grace, and believes in Christ. Then all his former offences are, of grace, freely remitted to him. No merit of his own is regarded, but solely the death and the blood of Christ shed for him. This is the only way in which a returning sinner is to obtain mercy. Whereas, he that does not fully resolve to abandon his former sins, his covetousness, wrath, usury, pride, l.u.s.t, etc., will hope forever in vain for a remission of sin, being condemned to everlasting confusion and anguish. He shall be obliged to satisfy for himself the justice of G.o.d, and yet will never be able to perform it. On earth he was dest.i.tute of that faith which purifies the heart (Acts 15:9); and so his sin and l.u.s.t, which have not been mortified here, shall forever torment him there. It is for this reason, that St. Paul so earnestly inculcates, "that they which do such things, shall not inherit the kingdom of G.o.d." Gal. 5:21. And therefore either the loss of this heavenly kingdom must certainly follow, or the narrow way of _self-denial_ must be heartily chosen.

21. Wherever this unfeigned conversion to, and faith in, G.o.d, are wrought in the soul, there pardon and divine grace are freely bestowed. And where these are, there is Christ also; without whom no grace can be obtained.

Where Christ is, there are likewise his precious merit, and the full ransom which he has paid for our sins, and which is appropriated to the penitent soul. Again, where these are, there is righteousness; and with righteousness, is peace; and with peace, sweet serenity of conscience. It is then, that righteousness and peace kiss each other in the soul. Ps.

85:10. This clearness of conscience is attended with the Spirit of G.o.d himself; who being a Spirit of joy, will surely pour forth the "oil of gladness" (Heb. 1:9), and quicken the soul with a foretaste of life eternal itself, which shall be joy and glory without end.

22. This is that light of eternal life, that eternally triumphant joy, with which those only are crowned that live in Christ, and exercise daily repentance. This is the beginning of a spiritual life, as the death of Christ is the basis and foundation on which it is raised. On the contrary, where there is no repentance, there is no pardon of sin; where there is no inward remorse or spiritual sorrow, there grace cannot have a place. Where these are wanting, there Christ himself is wanting, together with the whole extent of his merits and satisfaction, be the pretences of the _false_ Christian ever so fair and specious. Where this satisfaction is not thoroughly applied to the soul, there is no righteousness, and consequently no peace, no good conscience, no comfort. Where there is no comfort of heart, there is no Holy Ghost, no joy, no calmness of mind, and no life eternal; but death, h.e.l.l, condemnation, and everlasting darkness.

23. Behold, O man! how true it is, that none of those who refuse to follow Christ in their lives, by an unfeigned repentance, can ever get rid of the blindness of their hearts, and of everlasting darkness.

Chapter x.x.xVIII.

Showing That An Unchristian Life Leads To False Doctrine, Hardness Of Heart, And Blindness; Also, Treating Of The Eternal Election Of Grace.

_Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth_.-JOHN 12:35.

Since Christ, and faith in him are denied, and almost wholly extirpated by an unG.o.dly life, what shall his doctrine profit us? For his doctrine, with the Word and Sacraments, is delivered to us for no other end, than that it be inwardly digested, and converted, as it were, into our very life and spirit. As from a good seed springs up good fruit, so from the Word and Sacraments should spring up within us the n.o.ble life of regeneration, or the new birth; the new, holy, and spiritual man; or, to speak all in one word, a true and real Christian. For he that is a Christian, must needs be born again of the Spirit, the Word, and the Sacraments, and believe and live in Christ, as in the primary principle of the life of grace. As certainly as a child is begotten by his father, so truly must the Christian be begotten of G.o.d and of Christ, through faith. James 1:18; 1 Peter 1:23; John 3:3, 5; t.i.tus 3:5.

2. When, therefore, we do not resolve to strive against the depraved bent of our flesh, and to digest the doctrine of Christ into our life and nature; nay, when we contradict the _Christian_ doctrine by an _anti-Christian_ life, by irreligion and profaneness; is it not plain that we are not begotten of G.o.d, nor born of Christ? What will Christ's _doctrine_ profit us, when we are sure that our _life_ does not correspond with it at all? Will our vain boasts of the light of the Gospel do any good, when we evidently walk in darkness? It is on this account that the light deservedly retires from us, and the world begins to be overspread with darkness and false doctrines, with errors and with seducing spirits.

And that we might beware of these, our blessed Saviour hath left us this warning: "While ye have the light, walk in the light, lest darkness come upon you" (John 12:35); that is, lest ye be led away into all kinds of errors and delusions, into blindness and hardness of heart, into darkness and prejudices, which indispose the mind for the very reception of the light of the Gospel. This was the case with Pharaoh, the Jews, and also of Julian the Apostate; who, being in the end convicted by the reproaches of his own conscience, exclaimed openly, and to his own confusion, that Christ both lived and reigned, and was both Lord and G.o.d; saying, "Thou hast overcome, O Galilean; thou hast overcome." It would have been better for him to have said, "Lord, have mercy upon me!" But, alas! this was entirely out of his reach, in consequence of the hardness of his heart, contracted by an uninterrupted course of sinning, and by having rejected and despised the mercy of Christ.

3. This hardness of heart, is that terrible darkness which, in the end, overtakes all such as refuse to walk in the light whilst they have it. It is the just punishment inflicted on those that blaspheme the truth, as Pharaoh did, when he asked: "Who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord." Exodus 5:2. Therefore it was but just that he should the more grievously feel the overruling power of G.o.d, by being made an example to the whole world, and a lasting monument of the indignation of the Lord, and of the weakness of men who vainly presume to oppose him.

4. In like manner were the Jews of old struck with blindness and hardness of heart, when they refused to hearken to the voice of the Lord, having been warned by Moses long before, that this would certainly come to pa.s.s.

"The Lord," says he, "shall smite thee with madness, and blindness, and astonishment of heart." Deut. 28:28. This actually did befall them, as may be seen, Isaiah, chap. 6:9-12. Whereby it is manifest, that such hardness of heart is the most righteous punishment of unbelief, of contempt of G.o.d, and the heavenly truth declared by him; according to the words of St.

Paul: "With all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

And for this cause, G.o.d shall send them strong delusion, that they should believe a lie." 2 Thess. 2:10, 11. Whence it plainly appears, why G.o.d is used to strike men with such terrible blindness and hardness of heart; namely, because they "receive not the love of the truth."

5. And, indeed, the man from whom G.o.d takes away his offered grace, is surely most wretched and miserable; neither can he of himself at any time return into the right way. As a proof of this, we have the examples of Pharaoh and Julian. He from whom the Lord removes his light, must of necessity live in darkness. G.o.d removes it, however, from those only who refuse to walk in it; _neither does he take his grace from any, but from those that boldly reject it_.

6. It is in this sense that the words of St. Paul are to be taken: " 'I will have mercy (saith he) on whom I will have mercy.' Therefore hath he mercy on whom he will have mercy; and whom he will he hardeneth." Rom.

9:15, 18. But truly the Lord hath pity on all them who freely receive his mercy; as, on the contrary, he hardeneth those that reject and blaspheme the offer of his grace. And it is this wilful resistance for which St.

Paul reproves the Jews: "It was necessary," says he, "that the word of G.o.d should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." "And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed" (Acts 13:46, 48): that is, as many as did not resist and obstinately cast away the word of grace, as the means of faith. It was because the Jews were guilty of this, that they could not believe: for the Lord hath not ordained any one to eternal salvation, who disdainfully rejects his word, and proves disobedient to the offer of his grace.

7. The ordination to life eternal, or the election of grace (Rom. 11:5), is fully brought to pa.s.s in Jesus Christ, with this promise annexed, that G.o.d offers his grace to all by the Gospel; those who receive it are ordained to eternal life; and whosoever reject it thereby "judge themselves unworthy of eternal life," as St. Paul expresses it. That is, by their own fault they make themselves unworthy of that blessing, and debar themselves from that universal grace which is displayed in the Gospel; and so putting their own names out of the book of life, which is Christ, they resist the good work of G.o.d by their own contumacy, and, consequently, cannot obtain that true saving faith, which the Word begets.

8. And here let us not deceive ourselves, by vainly supposing that they only reject the word of G.o.d, who do not outwardly embrace the faith and doctrine of Christ (such as Mahometans and Jews); and that those who profess the Christian faith, and adhere to the doctrine of the Gospel, cannot possibly be deemed wilful despisers of the offer of mercy. Certain it is, that all who will not follow the footsteps of Christ, nor take his life upon them, nor walk in the light, fall under this heavy charge. And for this cause G.o.d is moved to take from them the light of his word, and of pure doctrine. "I," saith Christ, "am the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life." John 8:12.

9. Hence we learn that whoever follows the example of Christ, and lives his life, shall be in no danger of being misled by any delusion and error.

He shall also escape that blindness and hardness of heart, which an empty confessor of the Christian faith draws upon himself. Consider here, on the one hand, the many proud, n.o.ble, learned, ingenious, and mighty men of this world; and, on the other, the errors, blindness, and delusions, into which they are plunged. Truly, those delusions arise from no other source, than because men do not live in Christ, but are averse to the imitation of his holy life; and therefore cannot have the light of life.

10. From the same source also proceed those "workings of Satan," and those "strong delusions," together with all the "lying wonders" mentioned by St.

Paul (2 Thess. 2:9-11), and which more and more increase upon us, because the world is not willing to follow Christ, and by this means, to be preserved from delusion and error. "For what communion hath light with darkness? and what concord (therefore) hath Christ with Belial?" 2 Cor.

6:14, 15. That is to say, Purity of doctrine, and divine knowledge, cannot remain with those that live in the devil, in darkness, in pride, in covetousness, and filthy pleasure. How should the pure doctrine dwell with those who exhibit impurity of life and manners? Nothing, certainly, can be more irreconcilable, than purity of doctrine and an impure life.

11. If, therefore, we would preserve pure doctrine, we must be wholly changed in our minds, and have no part with the world, and with unchristian actions. We must "awake" (Eph. 5:14) from the lethargy of sin, and shake off the works of darkness, that so Christ may enlighten us again with the light of true faith. Whence it is plain, that whosoever does not follow the footsteps of Christ, nor imitate him in his love, humility, meekness, patience, and obedience, he must necessarily be deceived, and stray from the knowledge of G.o.d; since he does not walk in the way which leads to truth.

12. On the contrary, if we but lived in Christ, if we walked in his love and humility, and directed all our endeavors and studies purely to this _one object_, that the flesh be mortified, and the life of Christ raised within us; that through him we might overcome ourselves, and triumph over the flesh, the world, and the devil; if this were but once effected, there would then remain very little contention and strife about the doctrine, and heresies would of themselves fall to the ground.

13. We have an example of most strange delusion in Ahab, who, on account of his wicked and tyrannical life, was seduced by four hundred false prophets. 1 Kings 22. It was by their encouragement that he undertook that fatal expedition against the Syrians, in contempt of the true prophet Micaiah, who positively foretold his death in that battle. But being led by a false light, he rejected the truth, and gave credit to lying prophets, who prophesied nothing but peace and prosperity to him. Hence the justice of G.o.d met him, according to the word of the true prophet, and by due desert the dogs licked his blood.

14. In this is verified the word of St. Paul: "The G.o.d of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ should shine unto them." 2 Cor. 4:4. And is not the same judgment threatened against all hypocrites, who boast of Christ and his doctrine, but deny him in their life and actions? For thus saith the Lord through the prophet: "Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me; therefore the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." Isa. 29:13, 14.

Concerning the prophets in particular, the Lord has plainly declared, that he has "covered the prophets, the rulers, and seers." Hence the vision shall become as a "sealed book," etc. Verse 10, 11. And as for the Jews themselves, the apostle has told us, that there is a "vail upon their heart," preventing their eyes from beholding the true Messiah; which, however, shall be "taken away when they turn to the Lord." 2 Cor. 3:15, 16.

Chapter x.x.xIX.

Showing That The Purity Of The Doctrine Of The Divine Word Is Maintained Not Only By Discussions And Publications, But Also By True Repentance And Holiness Of Life.

_Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us._-2 TIM. 1:13, 14.

It is very necessary, that the purity of doctrine, and the truth of the holy Christian faith, should be maintained and defended against all false teachers. For this we have the example of the holy prophets, who, with great zeal, preached against false and idolatrous prophets under the old law; of the Son of G.o.d, who sharply disputed against the Pharisees and scribes at Jerusalem; of St. John, the Evangelist, who wrote his Gospel against the heretical Ebionites and Cerinthus, and the Revelation (chap.

2:6, 15), against the false church of the Nicolaitans and others.

2. Thus, too, St. Paul vigorously defended the doctrine of justification by faith (Rom. 3:20, etc.), of good works (2 Cor. 9:8, etc.), of the resurrection of the dead (1 Cor. 15:1, etc.), of Christian liberty (1 Cor.

9; 10-Gal. 5:1, etc.), etc., against certain false apostles who had intruded into the Church. We have, further, the example of the holy bishops and fathers of the primitive church, who, following the example set them by the apostles, strenuously opposed in their public controversial writings, the Pagan superst.i.tions, and the heresies of those times. Nay, for the same purpose General Councils were gathered by the Christian emperors, who condemned the chief heretics that infested the church at that time; such as the Arians, Macedonians, Nestorians, and Eutychians; not to mention the example of Martin Luther, by whose polemical books and writings, the papacy, and other sects, have in these latter days been successfully a.s.sailed.

3. It remains, therefore, that preaching, writing, and disputation against heretics, must be continued, to the preserving of the purity of doctrine, and of true religion. For this reason, the apostle will also have "a bishop to be able both to exhort and convince the gainsayers." t.i.tus 1:9.

Though this in itself is both lawful and commendable, yet it has so fallen out by the abuse of it, that disputations and controversies are increased to such an extent in these days, that the Christian life, true repentance, love, and G.o.dliness, are, as it were forgotten; as if the sum and substance of the Christian religion consisted in arguing, and writing books of controversy, rather than in that unfeigned holiness of life, and purity of manners, which the Gospel requires.

4. For consider the examples of the holy Prophets and Apostles, as also of the Son of G.o.d himself. They did not barely dispute against false prophets and apostles, and the superst.i.tions maintained by them; but also with great zeal and vigor exhorted to true repentance, and a holy life. Their sermons were accompanied with power and energy; and they made it appear, that by wickedness and impenitence, true religion and worship were destroyed, the Church laid waste, and kingdoms and countries visited with the plague, war, and famine. And all this exactly came to pa.s.s even as they said. Of this complexion is that declaration of the Prophet, where he denounces to the Jews, "that because the vineyard of the Lord did not bring forth grapes, but wild grapes, the Lord had decreed to lay it waste." Isaiah 5:4, 6. Whence it appears, that impiety is the cause, why G.o.d takes away his Word from us. And does not the Lord speak to the same effect, in the words recorded by St. John? "Walk while ye have the light, lest darkness come upon you." John 12:35. But what is it to walk in the light, except it be to imitate Christ in his life, and to have the same mind which was in him? And what does the Lord intimate by the "darkness coming upon us," but the loss of the Gospel, and of the purity of the Christian doctrine? All this may abundantly convince us, that without repentance and holiness of life, no soul can be illuminated with the saving light of the Gospel. For the Holy Ghost, who is the true enlightener of hearts, flees from the unG.o.dly, and chooses holy souls only, to make them friends of G.o.d. And if the beginning of wisdom is the fear of G.o.d (Ps. 111:10), who can doubt that impiety and carnal security are the beginning of folly, ignorance, and blindness?

5. The true knowledge of Christ, and profession of his doctrine, consist not in words only, but in deeds and a holy life, as St. Paul says: "They profess that they know G.o.d; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate." t.i.tus 1:16. And again; "They have a form of G.o.dliness, but deny the power thereof." 2 Tim.

3:5. By this we are taught, that Christ and his Gospel are denied by a wicked life, as well as by words; and that he has not the true knowledge of Christ, who puts it not into practice. A man who never tasted in his heart the humility, meekness, patience, and love of Christ, cannot know Christ himself; and, consequently, in the time of trouble, cannot freely confess him. Whoever confesses the doctrine of Christ, and rejects him in his life, confesses him only in part; and whoever preaches the doctrine of Christ without his life, preaches Christ only in part. The world abounds with books of controversy, written in defence of the _doctrine_, but very few living books are extant concerning a Christian _life_. Now what is doctrine without life, but a tree without fruit? Or how should he follow the doctrine of Christ, who refuses to follow him in his life? For the sum and substance of the doctrine of Jesus Christ is "charity, out of a pure heart, and of a good conscience, and of faith unfeigned." 1 Tim. 1:5. But we live in an age, wherein there is so vast a number of disputants and reasoners in matters of doctrine, that one would think they had nothing more at heart than the promotion of religion and piety: whereas, upon a closer search, they are found to be inwardly full of malice and pride, envy and avarice. For this reason the apostle hath joined together _faith_ and _love_, when he commands us to "hold fast the form of sound words." 2 Tim. 1:13. _Life_ and _doctrine_, as he intends to show, must go hand in hand together, and never be put asunder in the great work of salvation.

6. Though we do not in the slightest degree affirm, that by our own efforts and piety, eternal life is obtained (for "we are kept by the power of G.o.d through faith unto salvation," 1 Pet. 1:5): yet it is certain, that by an unG.o.dly life, the Spirit of G.o.d, with all his gifts, is banished; amongst which gifts, faith, knowledge, understanding, and wisdom, are not the least. Therefore it follows again, that without a holy life, purity of doctrine cannot be preserved; and that the wicked who will not follow Christ in his life, cannot be enlightened with the true light of the Gospel. On the contrary, those that walk in the light, that is, who persevere in the blessed footsteps of Christ, are illuminated by the true light (John 1:9), which is Christ, and are hereby preserved from the danger of delusions and errors. To this effect, that holy and enlightened writer, Tauler, has said: "As soon as a man dedicates and yields himself up to G.o.d, and denies his own will and flesh, then immediately the good Spirit of G.o.d begins to illuminate him, and to endue him with solid and sound knowledge; because this man truly keeps in his heart the true spiritual sabbath, and rests from all sinful l.u.s.ts, and from his own will and works." This sentence is to be understood of the state after conversion, and of daily illumination and growth in divine gifts and graces.

7. Not without cause, then, doth the Lord say, "I am the way, and the truth, and the life." John 14:6. He calls himself the way, as showing the way unto us. And how did he show it? Truly, not in his doctrine only, but also in his most holy life. This life of our blessed Redeemer consisted in a true and unfeigned devotedness to G.o.d, leading us in the way to truth and to life, as the substance of our whole religion, and the summary of all the commandments of G.o.d. This book of life contains in it many great and arduous lessons, to learn which were sufficient to take up our whole time. Here is inculcated the exercise of true repentance, and of that living practical faith which attends it; here the practice of love, hope, meekness, patience, and humility, are to be studied; here the duty of prayer, and of the fear of G.o.d, is explained: all which taken together, make up the whole life of Christ, set us as a pattern to follow. This is that "strait gate," and that "narrow way," which few can find. Matt. 7:14.

This is the book of life, which but few read, though all things are comprised in it which a Christian ought to know and to practise; so that we shall need no other book in order to our eternal salvation. Here is the reason why also the Holy Scripture is contained in a few books, that it might appear that Christianity does not consist in a mult.i.tude of volumes, but in a living faith, and in a serious imitation of Christ. For the wise man says: "Of making many books there is no end; and much study is a weariness of the flesh." Wherefore, let us hear the conclusion of the whole matter: "Fear G.o.d, and keep his commandments." Eccles. 12:12, 13.

8. We are told in the parable, that the devil, when men are asleep, cometh and soweth tares among the wheat, and goeth his way. Matt. 13:25. This teaches us, that when men lay aside the works of repentance, and indulge themselves in the sleep of sin, of carnal security, of love of the world, and of temporal care and concerns; then the devil gradually scatters his seed of false doctrine in the field of pride (Gen. 3:5): whence arise various sects, schisms, and heresies. For by the sin of pride both angels and men lost the true light with which they were at first endued. Pride is the original source of all delusions and errors, which have been most unhappily brought into the world. If Satan, and Adam, the first man, had continued in a state of humility, as did Christ when he conversed among men, then never had any error or temptation invaded this world. But now there is no other means for our recovery left, except that which is taught by St. Paul: "Awake, thou that sleepest, and Christ shall give thee light"

(Eph. 5:14): convincing us thereby, that no man can be divinely enlightened, who has not shaken off his sinful lethargy; that is, his carnal security, profaneness, and impiety. The same is attested by St.

Peter: "Repent, and ye shall receive the gift of the Holy Ghost" (Acts 2:38); and by the Lord himself, in that saying: "The world cannot receive the Spirit of truth, because it seeth him not, neither knoweth him." John 14:17. And what is the _world_, but a life pa.s.sed without G.o.d?

9. Again, when the Lord says: "By their fruits ye shall know them" (Matt.

7:20); does he not signify the fruits of a good and holy life, as the proper marks whereby true and false Christians may be discerned? A naked, empty profession of the Christian faith, will be no safe foundation upon which to rely. Any false Christian may cover himself with the _sheep's clothing_ of a verbal profession of the Christian faith; when inwardly and in his heart he is anything but a true Christian. However, be the lives of the professors of Christianity ever so vain and wicked, it does not follow hence, that the whole doctrine is also false and corrupted, as some would insinuate, vainly condemning our doctrine on account of the wickedness of some of its professed adherents. If this were true, the doctrine of Christ and of his apostles would not escape the charge of error and falsehood; because even in their days many impious characters intruded into the church, and made a fair profession of the Christian faith. A profane life is no sufficient proof of false doctrine in general, though it may give us an insight into the individual himself, whether he be a true or a false Christian. Truly, he cannot believe aright, who leads a life opposed to the nature and properties of a divine faith. Such a man is no more a believer, or a Christian, than a dead body is a man. As many, therefore, as are of the number of such corrupt and unfruitful trees, are fit for nothing but to be hewn down and cast into the fire. Matt. 7:19.

10. In order to understand this the better, we ought to inquire into the nature of a sound and saving faith, and the peculiar properties that attend it. And in the first place, a true, saving faith, works by love.