True Christianity Part 50

11. A third comfort against the fears of death is, the fruit of Christ's resurrection; that is, that eternal, incorruptible, and immortal state purchased for us by Jesus Christ. For as by the transgression of the first Adam, all his posterity were made subject to death; so by the obedience of the second, all are restored to life and immortality. Upon which account it is said, "Behold, I make all things new." Rev. 21:5. This renovation consists in an entire freedom from sin, misery, and death, and is a state of righteousness, joy, and eternal life. For this cause it is also called Paradise: "In thy presence is fulness of joy; at thy right hand there are pleasures for evermore." Ps. 16:11. If it be Paradise, it follows, that no grief, pain, sorrow, or sighing: no hunger, thirst, cold, heat, or any other evil, can enter there. These all belong to this transitory life, but that eternal life is "an inheritance incorruptible, and undefiled, and that fadeth not away;" as we are told by St. Peter. (1 Peter 1:4.) This is, indeed, the glorious fruit of Christ's resurrection: for by Christ all things are renewed and restored; corruption is changed into incorruption; that which was transitory, into that which is eternal; our filthiness, into spotless purity; our grief, into joy; our sorrows, into triumphs; our sins, into righteousness; the divine anger into mercy; the curse into blessings; our poverty into riches; our diseases into health; our contempt into honor; our reproach into glory; our disquiet into everlasting rest; our miseries into pleasures; our death into life. Now death is the entrance into this blessed state: so that temporal death is the gate to everlasting life, and all these joys.

12. The fourth consolation against the fear of death, is prayer. So we read of the Son of G.o.d, that "being in an agony, he prayed more earnestly." Luke 22:44. And "in the days of his flesh, he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared." Heb. 5:7.

Indeed, the prayers of dying people are strong and earnest; they proceed from the bottom of the heart, ascend through the clouds, and reach the ears of the Almighty. "The Lord is nigh unto all them that call upon him, to all that call upon him in truth." Ps. 145:18. "I will be with him in trouble; I will deliver him, and honor him." Ps. 91:15. "Fear thou not, for I am with thee; I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness." Isa. 41:10.

13. The fifth consolation is, the glorification of our bodies. "Our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things unto himself." Phil. 3:20, 21. What greater glory can we conceive, than that our bodies shall be, like the glorified body of Jesus Christ? He showed us his glorified body upon Mount Tabor (Matt. 17:2; Mark 9:2, 3), that he might inflame us with a desire of the same glory. Oh! what a glorious temple of G.o.d shall our body then be!

Of this, the royal and priestly garments under the law, were but a faint shadow and resemblance.

14. The sixth is, the presence of the holy angels, who carry our departing souls into Abraham's bosom. Our soul enters into the regions of eternal glory, and joins the society of blessed spirits. This is what is meant by "Abraham's bosom." Luke 16:22. That rest of the soul consists entirely in a freedom from the fears and terrors of death. So "Return unto thy rest, O my soul. For the Lord hath dealt bountifully with thee: for thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. I will walk before the Lord in the land of the living." Ps.

116:7-9. For then the soul, being delivered from the yoke of the flesh, will rejoice like a prisoner rescued from long captivity.

15. The seventh comfort is, the eternal duration of our future glory.

"They shall hunger no more, neither thirst any more; neither shall the sun light on them, or any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and G.o.d shall wipe away all tears from their eyes." Rev. 7:16, 17.

"My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places." Isa. 32:18. And "I will extend peace to her like a river. And as one whom his mother comforteth, so will I comfort you." Isa. 66:12, 13. "My servants shall eat, and drink, and rejoice."

Isa. 65:13. Such eating and drinking, are to be understood of their exalted pleasure, arising from their vision of G.o.d, "Now we see through a gla.s.s darkly; but then face to face." 1 Cor. 13:12. "We shall see him as he is." 1 John 3:2. "As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness." Ps. 17:15. O happy day, when we shall see G.o.d face to face! How ardently did holy David long for it, saying, "When shall I come and appear before G.o.d?" Ps. 42:2.

16. In short, the joy of eternal life will consist: 1. In the beatific vision of the face of G.o.d. 2. In the presence of Christ our Redeemer, in all his glory and majesty: "Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me." John 17:24. 3. In the most exalted enjoyments of all the gifts, graces, and pleasures of the Holy Ghost, "the fountain of life."

Ps. 36:9. 4. In the society of all the Elect, Patriarchs, Prophets, Apostles, and Martyrs. "And the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isa.

35:10.

17. II. Thus much for those consolations that arise from the nature, offices, and promises of the blessed Jesus. I come now to consider those that may be drawn from the consideration of the vanity of the world. Of these there are also seven.

18. First, this life, how great and glorious soever it may appear to some, is made up of misery and sorrow. 1 Cor. 15:31. Every day steals away a part of our life, and as our years increase, our life decreases; so that every moment of our time is divided betwixt life and death. How many and various diseases are there, which, like slow poisons, waste and consume our bodies! How are we tormented with sorrow, broken with labors, and distracted with care! So that the wise man truly p.r.o.nounced that "the day of death is better than the day of one's birth." Eccles. 7:1. "Is there not an appointed time to man upon earth? Are not his days also like the days of a hireling? As a servant earnestly desireth the shadow, and as a hireling looketh for the reward of his work: so am I made to possess months of vanity, and wearisome nights are appointed to me." Job 7:1-3.

"Man that is born of a woman, is of few days and full of trouble." Job 14:1. But a holy and happy death puts an end to all these miseries.

19. Secondly, we are exposed to many and very grievous sins, from which nothing can deliver us but a happy death. Thus St. Paul complains, "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?"

Rom. 7:23, 24. What is life but a continued course of sin? So that it was a prayer of one of the ancients, "Lord, let me die, that I may cease from sin." And if the whole creation is travailing in pain, and waiting to be delivered from the bondage of corruption, into the glorious liberty of the children of G.o.d (Rom. 8:21, 22), how much more ought we to sigh after it?

How full the world is of offences and stumbling-blocks, which we are continually obliged to see and suffer, whether we will or not! And these offences will so increase in the last days, that the souls of the righteous shall be vexed like righteous Lot's in Sodom. 2 Pet. 2:8. "I returned, and considered all the oppressions that are done under the sun; and behold, the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter. Wherefore, I praised the dead which are already dead, more than the living which are yet alive." Eccles. 4:1, 2. How many pestilent errors in matters of faith; how many heresies, superst.i.tions, false prophets and false Christs there are, so that, if it were possible, even the elect might be deceived! Matt. 24:24. Upon this account G.o.d takes his faithful people out of all these dangers and troubles. How many dreadful mischiefs, and mournful events, how many wars, butcheries, plagues, and famines occur! Such, and so great, are they, that indeed no Christian would wish to see or endure them.

20. Thirdly, all must die without distinction. "Death hath pa.s.sed upon all men, for that all have sinned." Rom. 5:12. Since so many holy and excellent men, so many Patriarchs, Prophets, and so many other righteous men are dead, who would not willingly follow them? "Take away my life, for I am not better than my fathers" (1 Kings 19:4), said the prophet Elijah.

"It is appointed unto men once to die, but after this the judgment." Heb.

9:27. "All flesh is gra.s.s, and all the goodliness thereof is as the flower of the field. The gra.s.s withereth, the flower fadeth; because the spirit of the Lord bloweth upon it." Isa. 40:6, 7. "I am a stranger with thee, and a sojourner, as all my fathers were." Ps. 39:12.

21. Fourthly, no man dies by chance; but G.o.d is the Lord of life, and he has appointed the bounds of its duration. "His days are determined, the number of his months are with thee." Job 14:5. "Thou turnest man to destruction; and sayest, Return, ye children of men." Ps. 90:3. "In thy book all my members were written." Ps. 139:16. "The very hairs of your head are all numbered." Matt. 10:30. "G.o.d is thy life, and the length of thy days." Deut. 30:20.

22. Fifthly, "To die is gain." Phil. 1:21. We gain more than we lose by dying; righteousness, instead of sin; glory, for misery; heavenly riches, for earthly; instead of the short-lived friendships and relations of this world, we gain an eternal fellowship and union with the saints in heaven; instead of this mortal, diseased, and frail body, we gain a heavenly and glorious one; we change banishment for our own country; misery, for peace; and this world for heaven. In short, what is there in this world, that we cannot have infinitely better in the next? If thou seekest riches, honors, or glory; with friends, pleasures, peace, or enjoyments, all these thou shalt enjoy in a far higher degree in the next world.

23. Sixthly, Man would be the most miserable creature in the world, if he were obliged to abide in it forever. "If in this life only," saith St.

Paul, "we have hope in Christ, we are of all men most miserable." 1 Cor.

15:19. It follows, therefore, that we are designed for a better world. So that, in truth, it is a very affecting instance of divine mercy to take us out of this valley of tears, and translate us to a better place. "The righteous is taken away from the evil to come. He shall enter into peace; they shall rest in their beds, each one walking in his uprightness." Isa.

57:1, 2. "Blessed are the dead which die in the Lord; yea, saith the Spirit, that they may rest from their labors." Rev. 14:13.

24. Seventhly, since we cannot with these bodily and sinful eyes behold the glory of G.o.d, nor enter with these mortal bodies into the "new heavens and new earth, wherein dwelleth righteousness" (2 Peter 3:13); let us cheerfully put off this earthly tabernacle, that we may be clothed with a heavenly and spiritual body. 1 Cor. 15:44. "Flesh and blood cannot inherit the kingdom of G.o.d; neither doth corruption inherit incorruption." 1 Cor.

15:50. Great, therefore, is the mercy of G.o.d, who exchanges these filthy rags for a shining garment, in which we may celebrate the eternal marriage; a beautiful, festive garment, fit to be worn in the everlasting rest; a priestly robe, with which we may enter into the very holy of holies.

Conclusion Of The Second Book.

At the close of this Book, I desire to submit one or two points to the consideration of the Christian reader.

In writing these Books I have had no other object in view than that, in connection with our pure religion and confession of faith, as set forth in the Church of the Augsburg Confession, and repeated in the Formula of Concord (which I publicly and sincerely adopt, and in accordance with which I desire these writings of mine to be understood), purity and holiness of the life might be promoted. For purity of doctrine is of no benefit, when it is not adorned by a holy life. We ought to guard the purity of doctrine with watchful eyes, but sustain holiness of life with even greater earnestness. Of what advantage are great skill and learning without G.o.dliness? It is much better, in the eyes of G.o.d, to train up a devout man, than to make a learned man of him. There are many who teach the _doctrine_ of Christ with great zeal, but there are few who in their practice conform to his _life_. As to this point the Christian reader is referred to the Preface of the First Book, and to the Conclusion of the Fourth Book.

2. If any one should allege that I have treated too diffusely of the doctrine of Christian faith, I beg to give the following answer: Our evil life is also very extensive-the evils under which we labor are very serious-our redemption is a great work-and our crosses are manifold. But let any one who desires greater brevity, read the several chapters in the First, Second, and Third Books, which treat of Repentance, Faith, Love, Humility, Meekness, Patience, and the Cross, and he will find the whole Christian life described without prolixity. Nevertheless, if thou wilt read the whole work, thou wilt be abundantly rewarded for the time and labor which thou hast thus expended.

BOOK III.

Preface To The Third Book.

As there are different degrees of age and maturity in the natural life; so are there also in the spiritual. This life has its first foundation in sincere repentance, by which a man sets himself heartily to amend his life. This is succeeded by an increase of light, when by contemplation, prayer, and bearing the cross, a man is daily improving in grace, and growing up to perfection. The last and most perfect state is that which consists in firm union, which is founded in, and cemented by, pure love.

This is the state which St. Paul calls the "perfect man," and "the measure of the stature of the fulness of Christ." Eph. 4:13.

2. To explain these three different states, is the design of these three books; so that I think that (with my Book of Prayer), the whole body of Christianity is contained and explained in them, as far as is essentially necessary; though, perhaps, not so perfectly as might be wished. As for the Fourth Book, I thought fit to add it to the rest, to show how harmoniously the Holy Scriptures, Jesus Christ, human nature, and the whole creation agree together; and how all things centre in the one Eternal, which is G.o.d!

3. That the reader may not mistake the design of this Third Book, I would remark that it proposes to instruct him how to seek and find the kingdom of heaven within himself (Luke 17:21); and that, in order to this, he must devote and consecrate his whole heart and soul to G.o.d; that is, not only his understanding, but his will and affections also. It is a notion too prevalent at this day, that men are very good Christians, if by reading or discourse they have attained to some kind of intellectual knowledge of Jesus Christ. This is that which generally pa.s.ses under the name of Divinity, which the generality take to be nothing but a science, or a set of doctrines or opinions to be learned only in theory, not regarding the other most n.o.ble powers of the soul, namely, the will and the affections.

But _all_ these must be consecrated to G.o.d in Christ; and when thou hast done this, thou mayest a.s.sure thyself that thou art entirely dedicated to him. For there is a wide difference betwixt the understanding by which we know, and the will or affections by which we love the Lord Jesus. Our love may be perfect, though our knowledge be not so. To know Christ with our understanding, and yet not to love him, is nothing worth; on the other hand, it is infinitely better to love him, than merely to be able to dispute and discourse about him. Eph. 3:19. Let us learn, therefore, so to seek Christ with our understanding, that we may also love him with the entire strength of our will. By this we may be a.s.sured that we know him truly, if our knowledge be productive of love. Otherwise, we may be said, indeed, to find him and know him, but it will be to our condemnation. So our blessed Lord tells us, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven." Matt. 7:21. Moreover, there are two ways of obtaining wisdom and knowledge. The one consists in reading and discussion; the other in prayer and charity. The one makes us learned, the other holy. And between these there is a great difference. If men be learned, and not lovers of G.o.d, they breathe nothing but pride and arrogance; but if holy, they are humble, and think meanly of themselves.

If thou take the first method, thou wilt never find thy internal treasure; if thou take the latter, thou canst not be disappointed. Such is the argument of the Third Book.

4. And now, how glorious, how n.o.ble, and happy a thing is it, that our chief and most valuable treasure, that is, the kingdom of G.o.d, is not to be sought _without_, but to be found _within_ us, that we continually carry it about with us, hidden from the world, and that neither the world nor the devil can rob us of it; and that this is not to be obtained by profound learning, skill in languages, or variety of books, but by a devout and humble spirit. Here then let us exercise our greatest care and diligence, and turn our thoughts inward to that hidden, celestial, and eternal good, that divine, that incomparable treasure. Why do we spend our time and pains in the pursuit of external comforts, whilst so great a treasure as the kingdom of G.o.d, with all its blessings, lies within us?

For in our heart and soul is the true school of the Holy Spirit, the true habitation of the Holy Trinity, the very temple of G.o.d (1 Cor. 6:19), the true house of prayer, wherein he desires to be worshipped "in spirit and in truth." John 4:23, 24. For though G.o.d by his universal presence is in all things, though not included in them (Isa. 66:1), but after an incomprehensible manner filling heaven and earth; yet in a particular and proper sense, he dwells in the soul of the enlightened Christian, taking up his seat and habitation there, as it were in his own image and similitude. Here he operates in a way suitable to himself, answering and aiding every groan and sigh of the devout soul. For how is it possible that He should deny anything to him with whom, and in whom he lives? In a word, there is nothing more pleasant and agreeable to divine love, than to communicate itself to all that unfeignedly seek it.

5. In order to this, however, the soul must be at rest, which it never can be till disengaged from the world. This even some heathens were sensible of, and accordingly one of them tells us, "that the soul is incapable of wisdom till it is composed and at rest." There is a fine pa.s.sage in St.

Cyprian to this purpose. "This," says he, "is the true rest and security of the soul, when the man, being delivered from the storms and tempests of the world, raises his heart and eyes unto G.o.d, and endeavors to be like him. By this he comes to understand, that all which the world calls beautiful and valuable, is truly hidden in his own soul, so that he neither expects nor desires anything from without. O celestial treasure, to be delivered from the chains and fetters of this world! O chief and boundless good, not to be obtained by any labor of ours, nor by our interest with the great men of this world; in short, not to be gained by our industry and study; but solely and entirely, by the grace and favor of G.o.d. For as the light of the sun proceeds from itself, the day breaks from itself, the fountain flows from itself, the rain falls from itself, and waters the earth; so the Holy Spirit descends freely into that soul, which has raised itself from the world unto G.o.d."

6. These words of St. Cyprian express a great truth, and are a sort of epitome of this Book. In a word, this turning inwards of the soul, very often gives us a view of the inward treasure of our souls, though but for a moment. And one such moment is better than heaven and earth, and all the creatures. Hence St. Bernard truly observed, "that he who has once learned to descend into himself, to seek the face of G.o.d, and taste the sweetness of his presence in the inmost recesses of the heart, will think it more tolerable to suffer even the pains of h.e.l.l for a season, than, after having tasted the sweetness of this divine exercise, to return again to the pleasures, or rather, to the l.u.s.ts and wearisome gratifications of the world and the flesh, arising from the insatiable cravings of the inferior appet.i.tes." In short, such a soul not only feels the highest happiness, by finding in itself the presence of G.o.d; but also the deepest misery, in being deprived of it. By this the true Christian is fully instructed, that by dying to the world, he lives in G.o.d, as the fountain of life; and, on the other hand, that the more he lives to the world, the more he dies unto G.o.d: that the soul which is dead to the world, truly lives unto G.o.d, and is his joy, or, as the Song of Solomon expresses it, is better than the taste of wine, or the smell of all spices (Cant. 4:10); while on the other hand, the hearts of worldly men are but sour grapes, as the grapes of Sodom, which are as gall, and their cl.u.s.ters are bitter. Deut. 32:32. The soul that is dead to the world, may be discovered by these tokens. It resigns its own will to the will of G.o.d in all things; it suppresses self-love; it mortifies the desires of the flesh; it avoids worldly pleasures; it esteems itself as the meanest of all, and is not apt to judge or censure a neighbor. Such a one refers all his injuries and wrongs to the G.o.d of righteousness, to whom vengeance belongeth; he is not puffed up with the applause of men, nor grieved by their revilings; in a word, he bears everything with patience and without repining. A n.o.ble instance of this resigned temper we have in king David (2 Sam. 23:15-17), when he poured out before the Lord the water of the well of Bethlehem, after which he had so earnestly longed, and which three mighty men of his host had brought for him at the hazard of their lives. This was an action of great self-denial; for he would not gratify his desires by tasting that for which three men had ventured their lives.

7. Herein consists the true perfection of the Christian life. For perfection is not, as some suppose, a sublime, spiritual kind of relish for heavenly enjoyments; but it is the denying our own will, the contempt of the pleasures and profits of this life, the acknowledging our own vileness, constant resignation to the will of G.o.d, and unwearied love and unfeigned compa.s.sion for our neighbor. In a word, it is that degree of love, which, allowing for human infirmities, thinks of nothing, seeks nothing, desires nothing but G.o.d. This is that true Christian virtue, true liberty, and true peace, which consists in overcoming the flesh and fleshly desires, as will appear in this Third Book, and as thou wilt learn from thine own experience, if thou wilt apply the truth. For which great end, I pray that divine grace may descend both upon the reader and writer, that it may please G.o.d to begin, strengthen, and perfect his good work in us, to the praise and glory of himself. Amen.

Chapter I.

Of The Great Internal Treasure Of An Enlightened Believer.

_Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of G.o.d?_ 1 COR. 6:19.