True Christianity Part 23

2. These words set forth the difficulties which he encounters who seeks to be a true Christian, and to keep the word of G.o.d in holiness of life. For flesh and blood naturally strive against the word of G.o.d, and that holiness of life which it requires: and are, besides, inconstant and weak, and p.r.o.ne to yield to the enticements of the world. The devil on all occasions hinders our progress, and opposes our endeavors on every side.

This is followed by a mult.i.tude of evil examples, and the persecutions which wicked men raise in opposition to those souls that enter upon another course of life. Against obstinate evils, such as these, all the strength of the soul is to be opposed. This we learn from the example of David, who cried unto the Lord _with his whole heart_, in order that he might better digest the Word, and by leading such a life as that Word requires, continue in the favor of G.o.d. This ought also to be our main concern; the favor of G.o.d being infinitely preferable to all that the world affords. Whoever pleases G.o.d, and is His friend, most effectually secures himself thereby from the malice of all his enemies. Hence _serious and fervent prayer_ is, as I said before, the first step to a holy life.

The second means to obtain a holy life, is expressed in the following words of the same Psalm: "I prevented the dawning of the morning, and cried: I hoped in thy word. Mine eyes prevent the night watches, that I might meditate in thy word." Ps. 119:147, 148. Here the Psalmist declares the earnest study, love, and affection, which are due to the word of G.o.d; as also the time best suited for meditating in it, namely, the morning.

The faculties of the mind are then more strong and vigorous than at other times; and are best disposed for searching into divine subjects. The truth of this is at that season most feelingly perceived, when the soul, afflicted by sadness and deep spiritual temptations, "watches for the morning" (Ps. 130:6), and with "waking eyes" (Ps. 77:4), expects help from the Lord. She is then "as a sparrow alone upon the house top," as a lonely owl in the desert (Ps. 102:6, 7); and "so weary with groaning" (Ps. 6:6), as to be almost ready to expire.

3. This is that exercise of the cross, or school of affliction, in which all saints are most effectually trained for a happy eternity. Whoever is not inured to this sort of trials, can know but little of G.o.d and of his word. In this exercise, all the natural powers of soul and life consume away, that G.o.d alone may become our strength and support. By such inward trials as these, the carnal life is likewise more and more weakened, and the quickening power of G.o.d and of his word, perceived with the greater effect and experience. And truly, all our efforts ought to centre in this, that the external hearing and reading of the divine word be practically applied to the mind, and improved into Christian experience.

4. This doctrine, therefore, I would have firmly rooted in thy mind, namely, that not the reading or hearing, but the doing and practising of the word, demonstrates the true Christian. James 1:22. Without this practical improvement, hearing and reading will be of no great advantage.

For the word was not committed to us, that it might be read and known only, but that it might be reduced to practice. As a medicine gives no relief to the patient who hears of, or looks upon it, but at the same time refuses to take it; so the word, though a remedy for our diseased nature, can yet cure no man, or restore him from death to life, whilst he refuses to take what the word prescribes. Therefore, in order to this, fervent and constant prayer (according to the example set us by David), will be requisite in order to enable us to conform our life and actions to the divine word. What advantage is it to an artist that he knows an art, if he never practises it? Will not his supine and careless neglect reduce him at length to poverty? And what will it avail us to _know_ the word of G.o.d, and not _do_ it? "That servant," says our Saviour, "which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." Luke 12:47. And St. Peter affirms, that "it had been better for such not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them." 2 Peter 2:21. As a father does not own him for a son, who in everything acts in a manner contrary to his will, so not words, but the life and actions, are marks and indications of a child of G.o.d, according to that saying of our Saviour: "If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me,-this did not Abraham.-Ye are of your father the devil." John 8:39, 40, 44. Why should a barren and fruitless tree take up any room in the garden, when it only inc.u.mbers the ground on which it grows? It is surely fit for nothing, but to be cast into the fire, as is represented in the parable of the barren fig-tree.

Luke 13:6, 7. As it would be foolish to give to a raven the name of a swan, to which it has no resemblance; so if the men of this world should be called by the name of true Christians, whilst so little of a Christian temper appears in their life and manners, I think it would be justly counted egregious folly. It is not by words, but by deeds and actions, that we are to judge of a Christian's state, according to that saying of St. Paul: "The kingdom of G.o.d is not in word, but in power." 1 Cor. 4:20.

Such is the condition of most men at this day, that those who make the strongest pretences to the Christian name, do nothing but that which is contrary to the Christian spirit. They are like the people at Rome, concerning whom Laurentius Valla exclaimed when reading these words of our Lord, "Blessed are the merciful, blessed are the peacemakers," etc. (Matt.

5:7-9), "_Surely either these words are not true, or we are no Christians._" Man is corrupted to such a degree, that even not a few brute creatures visibly surpa.s.s him in some good quality. The dove excels him in harmlessness (Matt. 10:16); the ant in industry (Prov. 6:6); the stork in a careful provision for her young; the dog in love and fidelity; the ox and the a.s.s in knowledge of their master (Isa. 1:3); the sheep in meekness (Isa. 53:7); the lion in generosity and clemency towards weak animals; the c.o.c.k in watchfulness; and the serpent in wisdom. On the contrary, man in his natural state exceeds all the beasts in mischief. He is more fierce than a wolf; more crafty than a fox; more vain than a peac.o.c.k; more voracious than a swine; more pestilent than a viper; fiercer than a bear.

Indeed, the Lord Jesus himself terms Herod a _fox_ (Luke 13:32); John the Baptist applies the name of _vipers_ to the Pharisees (Matt. 3:7); and St.

Paul that of _lion_ to Nero. 2 Tim. 4:17. Truly, those vices and mischiefs, which go single and unaccompanied in brutes, are oftentimes crowded together in one natural man. So that the human body is very significantly called by the apostle, "the body of sin" (Rom. 6:6), as being full of sins, and infected with all manner of defilements. Not to mention, that there is no creature so bad and pernicious, but that it may be still of some use to men. The foxes and wolves, for instance, with their skins, secure men from the injuries of a rigorous season. But, alas!

what good is there to be found in a man abandoned to the conduct of an unregenerate nature? "Every imagination of the thoughts of his heart is only evil continually" (Gen. 6:5; 8:21); as is more than once expressed in Scripture. He exercises his reason to practise fraud; he wastes his body with pride and lewdness; and is both inwardly and outwardly corrupted, so that all his members are justly called the "instruments" or weapons "of unrighteousness." Rom. 6:13. Hence it is, that the Sacred Scriptures represent our nature in colors so dark and odious, as may strike terror into every man that reads them. "There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after G.o.d.

They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways; and the way of peace have they not known; there is no fear of G.o.d before their eyes." Rom. 3:10-18; Ps. 14.

5. Behold here the deplorable image of the natural man! Behold the abomination that is common to us all! And now tell me how a man can see the kingdom of G.o.d, unless he be born again from above, or, as St. Paul expresses it, "unless he be renewed in the spirit of his mind: putting on the new man, which after G.o.d is created in righteousness and true holiness?" Eph. 4:23; Col. 3:10. And the same apostle says, "But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus." Eph. 4:20, 21. Yea, he says, "They that are Christ's, have crucified the flesh with the affections and l.u.s.ts." Gal. 5:24. Alas! if those belong not to Christ, who do not mortify the members of unrighteousness, but live in the pollutions of sin, then they surely must belong to the devil, and cannot inherit the kingdom of heaven, since they do not crucify the flesh. For whosoever desires to please G.o.d, must become "a new creature" in Christ (2 Cor. 5:17); "in whom neither circ.u.mcision availeth any thing, nor uncirc.u.mcision, but a new creature." Gal. 6:15. Now, since these are the terms on which our eternal welfare depends, let it be our main concern, that we more and more vanquish sin in our mortal bodies, and that we be members, not of Satan, but of Jesus Christ. Let us earnestly endeavor, that the divine Word may gain ground, and bear fruit in our souls. Let us strive to render our lives acceptable to G.o.d, so that, being preserved by his grace to the end, we may continue "vessels of mercy, and not of wrath." Rom. 9:22, 23.

6. It is for this reason that David so heartily wishes to lead a holy life, conformably to the word of G.o.d: "I cried," says he, "with my whole heart; hear me, O Lord; I will keep thy statutes" (Ps. 119:145): for since our conversion is entirely from above, it follows, that a holy life must be obtained by continual prayer and supplication. "Heal me, O Lord," says the prophet, "and I shall be healed; save me, and I shall be saved: for thou art my praise." Jer. 17:14; 31:18. And David says again, "I cried unto thee; save me, and I shall keep thy testimonies." Ps. 119:146. Sin and the kingdom of Satan are, indeed, so strong and powerful in man, that it is in vain to attempt their conquest without the divine aid and a.s.sistance.

7. Let us therefore shake off all sloth and negligence, and let us acquit ourselves diligently, in a matter of so great importance. David himself further adds, "I prevented (_that is_, I came before) the dawning of the morning, and cried: I hoped in thy word. Mine eyes prevent (_or_, antic.i.p.ate) the night watches, that I might meditate in thy word." Ps.

119:147, 148. And very appropriate are the words of the prophet on this account: "He wakeneth me morning by morning: he wakeneth mine ear to hear as the learned." Isa. 50:4. With which those of Solomon agree: "I sleep, but my heart waketh: it is the voice of my beloved that knocketh." Song 5:2.

8. In these and the like sentences of Scripture, we may view the fatherly care, and condescending love of our merciful G.o.d; since his delight is to be conversant with the sons of men, to speak with them and to instruct them. Hence he appointed his Son to be our heavenly Teacher and Master; of which the Lord Jesus himself gave a visible image when he was found in the temple in the midst of the doctors, and astonished the hearers with "his understanding and answers." Luke 2:47. This was done by our Saviour, not merely on account of the Jewish temple, which is now destroyed; but rather on account of the Christian Church itself, which is the true and heavenly Jerusalem, taught and instructed by his Word and Spirit. It was also done with reference to the temple of our heart, in which he will teach, comfort, enlighten, and sanctify us. Here he will pray, ask questions, and answer them; and speak in holy thoughts, and devout meditations. And in this the prophetical office of Christ consists. Hence also he replied to his mother in these words: "How is it that ye sought me? Wist ye not that I must be about my father's business?" (Luke 2:49), meaning that office which was conferred upon him by his Father. This office he now performs at the right hand of G.o.d, as our true and only High priest; and upon earth he discharges it by his _word_; by means of which he also inwardly preaches in our hearts by his Holy Spirit and gracious illumination. Without this, the outward preaching must prove barren and unfruitful, according to the words of the apostle: "I have planted, Apollos watered; but G.o.d gave the increase. So then neither is he that planteth any thing, neither he that watereth; but G.o.d that giveth the increase." 1 Cor. 3:6, 7.

Chapter VI.

The Perfection And Salvation Of Men Depend On Union With Christ By Faith; But To This They Can Contribute Nothing, Whereas They Rather Interfere With The Grace Of G.o.d By Their Perverse Will; But Christ, And He Alone, Accomplishes The Work In Us.

_Without me ye can do nothing._-JOHN 15:5.

As man by his apostasy from G.o.d, through ambition and self-love, was separated from him, and fell from the perfection in which he was created, so he must of necessity return to his original tranquillity and happiness, by a _union_ with G.o.d; in which the whole of human perfection consists. It was therefore necessary, that the Son of G.o.d should become man, in order that human nature, being again united to G.o.d, might thereby be restored to its primitive integrity and perfection. As the divine and human natures are united in the one Person of Christ, so must we all, through grace, be united to him by faith, as to our eternal and sovereign Good. In this manner it pleased G.o.d to rectify the exceeding corruption of our nature by the abounding goodness of his grace. This union is declared by the Son of G.o.d himself: "I will betroth thee," says he, "unto me for ever, in loving kindness and in mercies." Hos. 2:19. For since our nature is infected and corrupted by _sin_, which is the greatest of evils, it could not be restored and healed but by G.o.d himself, the sovereign Good.

2. Now as the union of the divine and the human natures in Christ is eternal, and is never to be dissolved, insomuch that even death itself could not break asunder so sacred a bond: so Christ our Head is to be so firmly united with his faithful members, that neither life nor death may ever be able to separate them from him. This is also declared by the prophet Hosea, in the Person of Christ: "I will," says he, "betroth thee unto me for ever."

3. This union by faith, is of the highest necessity, because "our iniquities have separated between us and our G.o.d." Isa. 59:2. And this deplorable state will continue to all eternity, unless Christ dwell in us here by faith. Moreover, we are not able to do the least good, unless Christ himself work it in us. Hence, says the apostle, "Not I, but the grace of G.o.d which is with me." 1 Cor. 15:10. And the Lord himself says: "Without me ye can do nothing" (John 15:5); the truth of which he ill.u.s.trates by the beautiful parable of the vine and the branches. Whence it naturally follows, that if we are, or do, any good at all, it is altogether to be ascribed to G.o.d alone; according to what is said by the prophet: "Thou hast wrought all our works in us" (Isa. 26:12); and by another: "I am like a green fir-tree. From me is thy fruit found." Hos.

14:8.

4. O man! consider therefore, what thou art, and what thou canst do. What hast thou been able to contribute to thy restoration and the renovation of thy depraved nature? Surely nothing. As thou couldst not afford any help toward thy bodily birth, nor create thyself; so neither canst thou bring any a.s.sistance towards thy new birth or regeneration. Thou canst indeed lose, corrupt, and destroy thyself; but to renew, to restore, to heal, to justify, and to quicken thyself, is a work entirely beyond thy strength.

Couldest thou contribute anything that G.o.d might become man? No. There is nothing therefore that thou canst arrogate to thyself, or ascribe to thy own ability. Indeed, the more a man attributes to his own will, strength, and ability, the more effectually does he obstruct divine grace, and the renewal of his corrupted nature. Let us therefore wholly renounce our own strength, our own wisdom, our own will, and self-love, that, being thus resigned to G.o.d alone, we may suffer his power freely to work in us, so that nothing may, in the least, oppose the will and operations of the Lord.

5. Until thou art brought to this, O Christian, that thy mind becomes merely pa.s.sive, and that thou purely _sufferest_ the operation and will of G.o.d, it is evident, that G.o.d is impeded by thee, so that he cannot unite himself with thy soul; or by true renovation of thy corrupt nature establish his image there. For our own will, self-love, ambition, the opinion of our own wisdom, and whatever we arrogantly claim to ourselves, are so many impediments, why G.o.d cannot freely operate in us, and effect his good will. For as a man's own will more and more corrupts and depraves him; so the will of G.o.d more and more perfects and restores him.

6. Hence, it was said by Bonaventura, that "the highest perfection of religion, consists in renouncing our own will." And by Augustine, "If _to love G.o.d_ is the greatest good to man, _to love himself_ must needs be his greatest evil. And, if such is the nature of good, that it diffuses and communicates itself; of necessity self-love must be a great evil, since it engrosses to itself both its own and the goods of others, and will not part with any of them." Of this even the pagan Seneca himself was not ignorant when he said: "That only is an accession to virtue, which is a denial of thy own will." And again: "Unless thou departest from thyself, thou canst not approach G.o.d, who is above thee."

7. Our _own will_ is nothing else but a defection or apostasy from G.o.d.

Defection verily is easy, smooth, and pleasant; but the recovery from it is bitter, troublesome, and difficult; yea, even beyond all the power of the creature. For man, by his own strength, can neither return, nor in any wise help himself, whether in will or deed. Man's will is captive, and his works are dead. Christ alone is able to help, in the beginning, the progress, and the end. He lays before us two means, the _law_ and the _gospel_; or _repentance_ and _remission_ of sin. Through the _law_, in the first place, thou must die with Christ, and by true sorrow and brokenness of heart sacrifice thy own will. Thou must become as nothing in thine own eyes, and resign thyself wholly to Christ. Then grace and forgiveness of sin are conferred through the _gospel_, and man, that was dead before, is made alive by faith. Whence it appears, that no man can by his own strength convert and quicken himself. For it is absolutely necessary that he hate, deny, and lose himself; that he be displeased with, and die unto, himself; and that his hope be placed entirely in G.o.d alone, by whose grace he expects to live.

8. But even this self-hatred, denial, and mortification, are not the effect of our own will and ability. "It is not," says St. Paul, "of him that willeth, nor of him that runneth, but of G.o.d that sheweth mercy."

Rom. 9:16. It is G.o.d therefore alone who operates all this in us by his grace, and by the power of his good Spirit: so that our justification is not derived from any creature whatsoever, but from G.o.d alone, whose work and gift it is. For the most dangerous enemy any man has, is _himself_; insomuch that we have great reason to implore the Lord to deliver us from ourselves and all that we have by nature, and then to bestow that which flows from his grace. By our own strength we are not able to perform the least good, if G.o.d, himself, even after conversion, do not graciously operate in us. Who is there that can endue us with love and mercy, but G.o.d, who is LOVE itself, and from whom all other graces proceed?

Therefore, Christ _alone_ is our help and support, when the help of men cannot avail. But after all, be the condition ever so low to which man has been brought by the fall of Adam, he is now raised again by Christ, and even exalted to a higher degree than he possessed before. But of this more shall be said in Chapter XI.

Chapter VII.

Showing That In Order To Understand The True Nature Of Repentance, We Must Necessarily Know The Distinction Between The Old And The New Man; Or, How In Us Adam Must Die, And Christ Live; Or, How In Us The Old Man Must Die, And The New Man Live.

_We know this, that our old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin._-ROM. 6:6.

In every Christian there is found a twofold man, opposed, like their fruits, to one another. This will more fully appear from the following statement:

Adam, Christ.

Old man, New man.

Outward man, Inward man.

Old birth, New birth.

Flesh, Spirit.

Nature, Grace.

Reason, Faith.

Darkness, Light.

Tree of death, Tree of life.

Evil fruit, Good fruit.

Sin, Righteousness.

d.a.m.nation, Salvation.

Death, Life.

Old Jerusalem, New Jerusalem.

Kingdom of the Kingdom of G.o.d.

devil, Seed of the Seed of G.o.d.

serpent, Natural man, Spiritual man.

Image of the Image of the earthly, heavenly.

The truth of this statement, the Scriptures, as well as experience, abundantly confirm. The former speak largely of the old man and the new, of the inward and outward man. See Eph. 4:24; Col. 3:9; 2 Cor. 4:16. They teach also that the Spirit of G.o.d is in us: Rom. 8:11; 1 Cor. 3:16; 6:19; 2 Cor. 5:5; Eph. 1:13. And likewise Christ, Gal. 2:20; 2 Cor. 13:5.

_Experience_, moreover, demonstrates the same. Hither may also be referred that striving and struggling of the flesh and Spirit, from which even the saints are not free. Rom. 7:23. Likewise there belong here the different fruits of the flesh and Spirit reckoned up by St. Paul. Gal. 5:19-23. This point is therefore clearly stated in Scripture, and too certain to be called in question by any Christian. It is the hinge, as it were, on which all the Scripture moves, and the foundation on which the true knowledge of man depends. Out of the same fountain issue true repentance, or the death of Adam, and the life of Christ in us. For no sooner does Adam die in us, but there perishes with him all that is originally derived from him; the old outward man, the old birth, the flesh, nature, corrupt reason, darkness, the tree of death, evil fruits, sin, death, d.a.m.nation, the seed of the serpent, the natural man, the earthly image, the old Jerusalem, and the kingdom of Satan. But as long as Adam lives, there also live and reign with him the old man, and the carnal birth, the flesh, nature, corrupt reason, darkness, and the whole train of evils before mentioned, being all comprised under the kingdom of Satan, and subject to d.a.m.nation, and to the curse everlasting. But if, on the other hand, Christ live in any one, then verily there live and reign with him the new and inward man, the new birth, the Spirit, grace, faith, light, the tree of life, good fruits, righteousness, life, happiness, the seed of G.o.d, the spiritual man, the heavenly image, the new Jerusalem, and the kingdom of G.o.d. All which proceed from the divine blessing, and tend to eternal salvation. Here is a matter of importance, namely, so to order one's life and conduct, that Christ the new or second Adam, and not the old Adam, may live and reign in us.

2. Therefore it is necessary for a man to watch, to fast, to pray, fight, and strive; and, as St. Paul expresses it, to examine himself if Christ be in him. 2 Cor. 13:5. He is to work out his salvation with fear and trembling. Phil. 2:12. He is to enter through the strait gate and the narrow way in Christ. Matt. 7:13. That is, man must now hate and deny himself, forsake all (Luke 14:26), and die unto sin. Rom. 6:2. This surely is not to be effected, as the delicate Christians of this age imagine, by any careless and slight application of mind, but by an inward and profound sorrow, contrition, and brokenness of heart, together with groans and tears that cannot be uttered. These inward exercises, and acts of devotion, are most feelingly set forth by David in his Penitential Psalms, which abound with expressions of this nature. Ps. 6; 32; 38; 51; 102; 130; 143. The apostle calls it a crucifying of the flesh with the affections and l.u.s.ts thereof. Gal. 5:24. Whoever attains to this state, in him verily Christ lives, and he reciprocally in Christ by faith. Then Christ conquers and reigns in man, whose faith is become "the victory that overcometh the world." 1 John 5:4.

3. But since the world, which thou art to strive against, is not _without_ thee, but _within_ thee, it follows, that it is also to be conquered not without, but within thee. For what is the world, but "the l.u.s.t of the flesh, and the l.u.s.t of the eyes, and the pride of life?" 1 John 2:16. As these are in thee, so in thee they are to be subdued, that thus thou mayest worthily bear the name and character of a true child of G.o.d. "For whatsoever is born of G.o.d, overcometh the world" (1 John 5:4); and if thou overcomest, and gainest the victory over thy great enemy the world, thou art then a child of light (Eph. 5:8), a member of Christ (1 Cor. 12:27; Eph. 5:30), and the temple of the Holy Ghost. 1 Cor. 6:19. Thou art now a good tree (Matt. 12:33), that freely and without constraint, yea, with joy, love, and pleasure, bringeth forth fruit to the glory of G.o.d. Matt.

5:16.