True Christianity Part 3

Of True Repentance, And The True Yoke And Cross Of Christ.

_They that are Christ's have crucified the flesh with the affections and l.u.s.ts._-GAL. 5:24.

Repentance, or true conversion, is the work of the Holy Spirit, under the influence of which, man, through the _law_, acknowledges his sin, and the wrath of G.o.d provoked against it; and earnestly mourns over his offences; and then, understanding, through the _Gospel_, the grace of G.o.d, by faith in Christ Jesus, he obtains the remission of his sins. By this repentance, the mortification or crucifying of the flesh, and of all carnal l.u.s.ts and pleasures, is carried on; together with the quickening of the spirit, or the resurrection of the new man in Christ. Under the exercise of repentance, therefore, the old Adam, with his corruptions, dies within us; and Christ lives in us, by faith (Gal. 2:20); for we must be aware that these two are inseparably connected. The resurrection of the spirit follows the mortification of the flesh; and the quickening of the new man, destroys and annihilates the old man; the ruin of the one, is the life and resurrection of the other. "Though our outward man perish, yet the inward man is renewed day by day." 2 Cor. 4:16. We are, therefore, enjoined to "mortify our members which are upon the earth" (Col. 3:5); and to "reckon ourselves to be dead indeed unto sin, but alive unto G.o.d, through Jesus Christ our Lord." Rom. 6:11.

2. Let us, however, inquire why the flesh is thus to be mortified; and why the whole body of sin is at last to be destroyed. It has been remarked (Chap. II) that, by the fall of Adam, man became earthly, carnal, and devilish; without G.o.d, and without love: for being without G.o.d, he was also without love. Man was now turned from the love of G.o.d to the love of the world, and especially of himself; so that in every situation, and under all circ.u.mstances, he now studies, favors, flatters, counsels, and applauds himself; and provides only for his own interest, honor, and glory. All this is the consequence of Adam's fall; who, while meditating how he might erect himself, as it were, into _a G.o.d_, was involved, together with all his posterity, in the same awful sin and perdition. This depravation of human nature must of necessity be entirely removed; and this can be effected only by serious repentance; by G.o.dly sorrow; by a faith that apprehends the remission of sin; by the mortification of sensual pleasure; and by the crucifixion of pride and self-love. For true repentance consists not in putting away gross and open sins only; but it requires that a man should enter his heart, and search into its inmost recesses. The secret parts, the windings and the turnings of iniquity are to be laid open; in order that the returning sinner may be thoroughly renewed, and, at length, be converted from the love of himself, to the love of G.o.d; from the love of the world, to a life of spirituality; and from a partic.i.p.ation of earthly pomps and pleasures, to a partic.i.p.ation, through faith, of the merits of Christ.

3. Hence it follows, that a man must deny himself (Luke 9:23); that is, he must mortify his own will, and suffer himself to be entirely led by the will of G.o.d. He must no longer love, seek, and esteem himself; but he must account himself to be the unworthiest and most miserable of all creatures.

He must renounce all he has for the love of Christ; and trample on the world, its pomps, and its vanities. He must pa.s.s by his own wisdom and natural endowments, as though he beheld them not; he must confide in no creature, but in G.o.d alone; yea, he must "hate his own life" (Luke 14:26), that is, his carnal will and pleasures; his pride, covetousness, l.u.s.t, wrath, and envy. He must not please, but rather displease himself; nor must he attribute anything to his own strength or ability. In a word, he must be crucified to the world (Gal. 6:14), to the l.u.s.t of the eyes and the flesh, and to the pride of life. This, and this alone, is that true repentance and mortification of the flesh, without which no man can ever be a disciple of Jesus Christ. This only is conversion from self, the world, and the devil, unto G.o.d (Acts 26:18); without which no one can receive remission of sins, nor be saved.

4. This is the true cross and yoke of Christ; that of which the Saviour spoke when he said, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart." Matt. 11:29. As if he had said, "Thy self-love and ambition must be removed by earnest and inward humility, of which thou hast an example in me; and by the example of my meekness, must thy wrath and desire of revenge be subdued." This, to the new man, is an easy yoke and a light burden; though, to the flesh, it may seem to be a most bitter and afflictive cross. This is to crucify our own flesh, with the affections and l.u.s.ts. Gal. 5:24.

5. They, therefore, who are acquainted with no other cross than the tribulations and afflictions of this life, greatly err; being ignorant of that true cross, which we ought to bear after our Lord daily; namely, inward repentance, and the mortification of the flesh; submitting to our enemies with great patience; and overcoming the malice of slanderers by humility and mildness, after the pattern which the Lamb of G.o.d has left us. For it becomes us to follow the example of Christ, who renounced all worldly splendor and glory, and everything that is commonly esteemed great and n.o.ble.

6. This yoke of Christ is the real cross, which when a man bears he truly dies to the world. It is not to retire into monasteries and cloisters, nor to adopt a set of rules and orders for the regulation of life; for while the heart remains disordered, and the love corrupt; while the man is puffed up with spiritual pride, and a pharisaical contempt of others; while he is devoted to l.u.s.t, envy, hypocrisy, secret hatred and malice; he does not die to the world, but altogether lives to it. This is not the Christian yoke nor is it the cross of Christ; for these consist in mortifying the flesh, with its sinful propensities; in turning away from the world to G.o.d; in an inward and constant secret sorrow for our sins; in a daily dying to the world, and living to Christ by faith; in following his steps with sincere lowliness and humility; and in confiding only in the grace of G.o.d in Christ Jesus.

7. To this unfeigned repentance, this true and inward conversion from the world unto G.o.d, hath our blessed Lord called us. The imputation of his righteousness and obedience, together with the remission of all our sins, apprehended by faith, is promised to it alone. If we are dest.i.tute of repentance, Christ profiteth us nothing; that is, we cannot then become partakers of his grace and favor, nor of the efficacy of his merits; because these can be applied only by a contrite, penitent, lowly, and believing heart. And truly this is the fruit of the pa.s.sion of Christ in us, that we die to sin by a sincere repentance; as the fruit of his resurrection is, that Christ may live in us, and we in him.

8. All this is necessary to render man that _new creature_ in Christ Jesus, without which nothing availeth in the sight of G.o.d. 2 Cor. 5:17; Gal. 6:15.

9. Hence, therefore, let us be instructed in the nature of true repentance; lest we be led away into that common error, that the mere relinquishment of some gross enormity, as theft, fornication, profaneness, blasphemy, is the genuine and only repentance. It is certain, that this is a kind of _external_ repentance; but it is no less so, that all the Scriptures alike inculcate the necessity of an _inward_ repentance, which takes possession of the whole soul. A man under the influence of this repentance, not only supports a fair conversation in the world, but he also denies and hates himself. Renouncing the world and all he calls his own, and crucifying the flesh, he commits himself by faith to G.o.d alone; and offers up to him a broken and contrite heart, as the sacrifice most acceptable in his sight. This character of inward repentance is eminently set forth in the Psalms of David, and particularly in those termed Penitential.(4)

10. This is, therefore, the only true repentance, when the heart of the sinner is inwardly torn with grief, and weighed down by heaviness; and when, on the other hand, it is healed by faith and the remission of sin, quickened by the infusion of divine joy, provoked to good works, and thoroughly transformed and changed. Such a frame of mind cannot fail to be attended also with an _external_ reformation of life and manners.

11. But, on the other hand, though a man be very serious in the performance of bodily penances, and, from a dread of punishment, abstain from the commission of notorious sins; yet if he continue unreformed and unregenerate in his heart, and enter not upon that new and inward life which it has been our object to describe, he will prove but a _castaway_ (1 Cor. 9:27) at last, notwithstanding the whole train of his external acts. It will avail him nothing to cry, "Lord, Lord!" He will hear the tremendous declaration, "I never knew you!" For most certain it is, that not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, but those only who do the will of their Heavenly Father. Matt.

7:21-23. And under this awful sentence of divine majesty, all men are comprised, of what rank or order so-ever, who do not truly and inwardly repent, and who are not new creatures in Christ, for "if any man have not the Spirit of Christ, he is none of his." Rom. 8:9.

Chapter V.

Wherein Does True Faith Consist?

_Whosoever believeth that Jesus is the Christ, is born of G.o.d._-1 JOHN 5:1.

Faith is a sincere confidence, and a firm persuasion of the grace of G.o.d promised to us in Christ Jesus, for the remission of sin and eternal life; and it is enkindled in the heart, by the word of G.o.d and the Holy Spirit.

Through this faith we obtain the forgiveness of our sins, without any merits of our own, of mere grace (Eph. 2:8), and for the sake of the merits of Christ alone; that so, our faith might rest on a firm and solid foundation, and remain unmoved by perplexity and doubts. This forgiveness of sin const.i.tutes our justification before G.o.d, which is true, solid, and eternal; for this righteousness is purchased neither by men nor angels, but by the obedience, merit, and the blood of the Son of G.o.d himself. We appropriate and apply it to ourselves by faith; and hence the imperfections which still adhere to us cannot condemn us, since, for the sake of Christ, who now lives and works within us, they are covered with a veil of grace. Ps. 32:1.

2. By this cordial and unshaken faith, man wholly dedicates his heart to the Almighty, in whom alone he seeks his rest. To him only is he now united, and with him alone he enters into delightful fellowship. He partakes of all things that are of G.o.d and of Christ, and is made one spirit with the Lord. From him he receives divine power and strength; together with a new life, attended with new joys, new pleasures, new consolations, in which are found peace, inward ease, and durable satisfaction, together with righteousness and holiness. And thus man is born anew of G.o.d by faith. For wherever there is true faith, _there_ Christ is verily present with all his righteousness, holiness, and remission of sin; with all his merits, justification, grace, adoption, and inheritance of eternal life. This is the new birth and the new creature, springing from faith in Christ. Hence, the apostle calls faith a _substance_ (Heb. 11:1); understanding by it, a sure, solid, and unshaken confidence in "things hoped for," and a lively conviction of "things not seen." For the consolation conveyed by a vital faith is so powerful, as to convince the heart of the divine truth by inward experience, and by the tasting of the heavenly goodness in the soul, and of the peace of G.o.d, that pa.s.ses all understanding; yea, it is so mighty as to enable its possessors to die with a joyful heart. In this consist that strength of the spirit, that might of the inner man, that vigor of faith, that holy boldness; this is that confidence toward G.o.d, that exceeding and abounding a.s.surance, which are so copiously set forth by the holy apostles. 2 Tim.

2:1; Eph. 3:12, 16; Phil. 1:14; 1 John 3:21; 1 Thess. 1:5; 2:2.

3. That for which a man will dare to die, must be rooted in the soul, and, by the operation of the Spirit of G.o.d, afford an inward a.s.surance. It must be a cordial, powerful, and eternal comfort, infusing heavenly and supernatural strength into the soul, by which the fear of death and the love of the world may both be subdued. Now all this begets so solid a trust in Christ, and so close a union with him, as neither death nor life is able to dissolve. Rom. 8:38; 2 Tim. 1:12. Hence St. John says: "Whatsoever is born of G.o.d overcometh the world." 1 John 5:4.

4. _To be born of G.o.d_ is in truth no vain figure, no empty name; it must necessarily be a lively and powerful change, worthy of the majesty of an omnipotent G.o.d. To believe that the living G.o.d could beget a dead offspring, that lifeless members and useless organs could proceed from him, were very wickedness. It is sure and undoubted that G.o.d, being a _living_ G.o.d, cannot but beget a _living_ man, even the new man in Christ Jesus. And our faith is the victory which overcomes the world. 1 John 5:4.

Who can question whether it be endued with strength sufficient for the conquest? It is, it _must be_ a lively, vigorous, potent, divine, and victorious principle; but all its power is derived from him who is embraced by it, even Christ. By means of faith, we return into G.o.d again, and become one with him; and from Adam, as from an accursed vine, we are transplanted into Christ, the living and blessed vine. John 15:4. In Christ, we possess everything that is good, and in him, are justified.

5. As a scion, when grafted on a good tree, grows, flourishes, and bears fruit, but, without it, withers away; so man, when out of Christ, is as an accursed vine, whose grapes are bitterness and gall; and all his works are sin. Deut. 32:32, 33; Rom. 14:23. But when he is _in_ Christ, he is righteous and blessed; because "_he_ was made to be sin for us, who knew no sin, that we might be made the righteousness of G.o.d in him." 2 Cor.

5:21.

6. It is most evident, from what has been advanced, that works cannot possibly justify a sinner; because, before we can perform any good work, we must be engrafted into Christ by faith: and it is equally clear, that justification is entirely the gift of G.o.d, freely conferred on man and preceding all human merit. How shall a dead man see, hear, stand, walk, or do any good thing, unless he be first raised from the dead, and endued with a new principle of life? So neither canst thou, O man, who art dead in sins, do any work that is good or acceptable, unless thou be first raised unto life by Jesus Christ. Thus righteousness proceeds only from faith in Christ. Faith is like a new-born babe, weak and naked, poor and dest.i.tute, and laid before the eyes of the Saviour; from whom, as from its author, it receives righteousness and sanctification, G.o.dliness, grace and the Holy Ghost.

7. The naked child is thus clothed with the mercy of G.o.d. He lifts up his hands, receives all from G.o.d, and is made a partaker of grace and health, truth and holiness. It is, therefore, this receiving of Christ in the heart, that makes a man holy and happy.

8. Righteousness proceeds therefore solely from faith, and not from works.

Indeed, faith receives the whole Christ, and accepts him, together with all that he has. Then sin and death, the devil and h.e.l.l, must flee, and are unable any longer to preserve their ground. Nay, so effectually and so powerfully do the merits of Christ justify the sinner, that if the sins of the whole world were charged on one man, they would not avail to condemn him, if he believed in Christ.

9. Inasmuch, therefore, as Christ lives and dwells in thy heart by faith (Eph. 3:17), never, O believer! indulge the thought, that his indwelling in thee, is a dead work unattended with any vital power. Rather believe that it is a quickening principle, a mighty work, and an effectual transforming of thy mind. Faith effects two things: it first _engrafts_ thee into Christ, and gives him freely to thee, with all that he has; and then, it _renews_ thee in Christ, that thou mayest grow, flourish, and live in him. The wild graft is introduced into the stock, for no other end than that it may flourish and bear fruit. As by the apostasy of Adam and the temptation of the devil, the seed of the serpent was sown in man, growing up into a tree and bearing the fruits of death; even so by the divine word and the Holy Spirit, is faith sown in man, as the seed of G.o.d.

See Chap. II. In this seed all divine virtues and properties are, in a most wonderful manner, comprehended; which gradually expand themselves from day to day. This tree is adorned with a profusion of heavenly fruit; as love, patience, humility, meekness, peace, chast.i.ty, righteousness. And thus the whole kingdom of G.o.d descends into man. For true and saving faith renews the whole man, purifies the heart, sanctifies the soul, and delivers from the love of the world. It unites with G.o.d; it hungers and thirsts after righteousness; it works love; and it brings peace, joy, patience, and comfort in adversity: it overcomes the world; it makes us sons of G.o.d, and heirs of the treasures of heaven; and it const.i.tutes us joint-heirs with the Lord Jesus Christ. But if any one should not be conscious of that joyfulness which faith imparts and does not experience its consoling influences, let him not, on that account, despair; but rather let him trust in the grace which is promised in Christ: for this promise ever remains sure, immovable, and everlasting. And though, through the infirmities incident to human nature, he should stumble and fall; yet, if the sinner return by unfeigned repentance, and more cautiously watch against the sin which so easily besets him, the grace of G.o.d will not be withdrawn. For Christ is and will ever be _Christ_ and a Saviour, whether the faith that embraces him be strong or weak. A weak faith has an equal share in Christ with a strong faith, for faith, whether it be weak or strong, possesses the whole Christ. The grace which is promised is common to all Christians, and is eternal, and on this grace faith must rely, whether it be weak or strong. The Lord will revisit thy soul in his own time, with a sense of his gracious favor, and of his abundant consolations, although, at the present, he may think fit to put a veil over it in thy heart. Ps. 37:23, 24; 77:7-10. Upon this subject, see Book II.

Chapter VI.

Showing How The Vital Power Of The Word Of G.o.d Should Be Manifested In Man Through Faith.

_Behold, the kingdom of G.o.d is within you._-JOHN 17:21.

Inasmuch as man's whole welfare depends on his regeneration and renewal, it was the will of G.o.d that all those changes which ought to take place in man _spiritually_ and by faith, should be also _outwardly_ set forth in the words of Holy Scripture. Since the Word is the seed of G.o.d (Luke 8:11) within us, it is necessary that it should also spring up and spiritually bear fruit. That must be accomplished _in us_ by faith, which is declared _without us_ in the letter of Scripture; and if this effect be not produced, then the Word is evidently to us but a dead seed, dest.i.tute of life and energy. Hence, we ought in faith and in spirit to learn by our own happy experience the truth of that which the Scriptures have outwardly declared.

2. When G.o.d revealed his will in his Word, he never designed that the latter should be a dead letter, but that it should grow up in us to a new and inward man; otherwise the Word is of no benefit to us. These truths may be explained more clearly by a reference to some example, as that of Cain and Abel. The nature, manners, and actions of these two persons, as they are recorded in Scripture, clearly explain the motions and workings of the old and the new man in the breast of the believer. Cain perpetually endeavors to oppress and destroy Abel. What else is this but the daily strife of the flesh and spirit, and the enmity subsisting between the serpent and the seed of the woman? With Abraham, the Christian is required to quit his own country, leaving all that he possesses, even life itself, in order that he may walk before G.o.d with a perfect heart, obtain the victory, and enter into the land of promise and kingdom of heaven. Such is the meaning of the Lord's words: "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple;" that is, he must renounce all these rather than renounce Christ. Luke 14:26. With Lot, he must depart from Sodom and Gomorrah, forsaking the wicked course of the world; not looking back with Lot's wife, but obeying Christ's injunction (Luke 17:32), in order that his deliverance may be completed. Hither are all the wars and battles of Israel against the heathen and infidel nations to be referred; for what is represented under this history but the continual strife between the flesh and the spirit? Whatsoever is recorded of the Mosaical priesthood, the tabernacle, the ark of the covenant, or the mercy-seat, with the sacrifices, etc.,-all has relation to the Christian believer. For unto him it appertains to pray in spirit and in truth; to burn spiritual incense; and to slay the sin-offering by presenting his body, through mortification, as a reasonable service and sacrifice, so that Christ may truly dwell in him by faith.

3. And if we advert to the New Testament itself, what is this but an outward expression of those truths, which are to be inwardly fulfilled by faith, in the experience of the believer? If I become a new creature in Christ, it is inc.u.mbent on me to live and walk in him; in him and with him, to flee into exile, and to be a stranger upon the earth. The virtues that resided in him I ought to practise; humility, contempt of the world, meekness, and patience; and I am bound to be fervent in acts of benignity, charity, and loving kindness. In and with Christ I should exercise mercy, and pardon and love my enemies, and, with him, do the Father's will. I must be tempted by Satan with him; and, with him, I must obtain the victory. I am to be derided, despised and vilified for the sake of the truth that is in me; and, if called to it, I ought to die for and with him, after the example of the saints, and in testimony that he, by faith, hath lived in me, and I in him.

4. This is to be conformed to the image of Christ; this is to be born with and in Christ; to put on Christ; to grow up and be strong in Christ; to live with Christ in banishment; to be baptized with his baptism; to be scoffed and crucified with him; to die with him; to be buried with him; to rise with him from the dead; and to reign with him to all eternity.

5. If ever thou desirest to live in a constant union and conformity with thy Head and Saviour, thou art in this manner to die daily with him, and to crucify the flesh. Rom. 6:5, 6. Should this divine harmony not exist, and another way be devised more consonant to thy fancy, then Christ will not be _within_ but _without_ thee; far from thy faith, thy heart, and thy spirit; and, in that case, he will profit thee nothing. But if thou permit him to dwell in thy heart by faith, he will be thy strength, thy comfort, and thy salvation.

6. All this, O man! doth faith in Christ effect within the heart; and thus the Word of G.o.d becomes a living Word, and, as it were, a living witness in us of all those things which are externally declared in the Scriptures.

Hence, faith is termed by the apostle a substance and an evidence, Heb.

11:1.

7. It is therefore evident, that all the sermons, discourses, and epistles, contained in the Word of G.o.d, whether proceeding from Christ, or the prophets, or the apostles; and, in a word, that all the Scriptures, in general, as it regards their complete fulfilment, belong to man, and to every man individually. Not only do the plain doctrines appertain to us; but all the parables and miracles with which the history of Christ abounds, have their final reference to man.

8. The purpose for which they were written was, that they might be spiritually fulfilled in our own experience. When, therefore, I read that Christ healed others, I promise myself the same relief; for we live in unity one with another, Christ with me, and I with Christ. When I read further, how he cured the blind, I am encouraged to believe that he will restore me to the enjoyment of spiritual sight, who am blind by nature: and so, with regard to all his other miracles. Only own thyself to be blind, lame, deaf, or leprous; to be dead in trespa.s.ses and sins; and then, he will surely heal thy maladies, and quicken that which is dead, that so thou mayest have part in the first resurrection.

9. The substance of all that has been advanced is this: the Holy Scripture bears _outward_ testimony to those things, which are to be _inwardly_ fulfilled in man, by faith. It points out that image externally, which, by faith, is to be formed within him. It describes the kingdom of G.o.d in the _letter_, which is to be established in the heart, by faith, after the _spirit_. It exhibits Christ outwardly, who is, by faith, to live within me; and it testifies of the new birth and of the new creature, which I must experience in myself. All this I am to be made by faith, or the Scripture will profit me nothing.