True Christianity Part 10

15. A man that seriously views himself and his inward condition, finds more reason to mourn than to rejoice. And when he takes a survey of the lives of others, he will undoubtedly meet with abundance of objects worthy of pity, or of compa.s.sion, rather than of hatred and envy. Why did Christ weep over Jerusalem, even over that Jerusalem which persecuted and slew him? Luke 19:41. Truly their sin and blindness was the evident cause of it. And in this he has also left us a pattern, and with deep feeling taught us, that nothing in the world should more powerfully melt us into tears and compa.s.sion, than our own sins, and the impenitence and carnal security which everywhere abound.

16. Did a man as often revolve in his mind, that he must certainly die, and appear before the judgment-seat of G.o.d, as he thinks on the concerns of this life, and how to provide for them, surely he would be abundantly more serious in his conversation, more diligent in the reformation of his life, and more fervent in all the duties of repentance. Did he moreover call to mind the unspeakable and eternal torments of h.e.l.l, succeeding, as they do, a short enjoyment of sin; this consideration would embitter to him the sweets of this world, and in comparison, render all the afflictions of this life, pleasant and easy to him. But alas! the enticements of the flesh are so strong and prevalent, and our compliances in their favor, so forward, that we seldom yield to such serious reflections as these.

17. Upon the whole, this should be a Christian's daily consideration: if his body be pampered in l.u.s.t and luxury; if the flesh be humored and gratified in its inordinate cravings; then the life of the spirit loses its vigor, and if not seasonably supported, will pine away into death and destruction. Whereas, if the flesh be crucified with its l.u.s.ts and desires, the spirit lives and gathers strength. One is the death of the other. If, therefore, the spirit shall live in thee, then thy body must be certainly made a spiritual sacrifice (Rom. 12:1), and must spiritually die to the world, and to all conformity with it.

18. This has been the constant practice of all the saints, from the beginning of the world until now. They have with thanksgiving eaten and drunk the bread and cup of tears, according to that declaration of David: "Thou feedest us with the bread of tears, and thou givest us tears to drink in great measure." Ps. 80:5. And in another Psalm: "My tears have been my meat day and night." Ps. 42:3. Again, "I have eaten ashes like bread, and mingled my drink with weeping." Ps. 102:9.

19. This has been the "daily bread" of all the saints to this day; yet it has, however, been sweetened to them, _faith_ being mixed with it. This is that G.o.dly "sorrow which worketh repentance to salvation, not to be repented of." 2 Cor. 7:10.

20. But as this G.o.dly sorrow is attended with life and happiness, so the "sorrow of the world worketh death" itself. 2 Cor. 7:10. This kind of sorrow arises from the loss of honor, of temporal goods and estates, and other things of that nature. This sorrow has proved so fatal to many, that they have laid violent hands on themselves, and procured their own ruin and death by various contrivances. Of this there are not wanting many examples in the history both of Pagans and Christians: though, indeed, the latter ought better to understand the maxims and doctrines of Christ, who has abundantly taught us, not to set our hearts on objects so frail and peris.h.i.+ng. For what is the loss of a handful of fading things, to the life of a man, with which all the goods of this world cannot be compared?

21. Be not, therefore, cast down by the loss of temporal goods, which, by the very laws of nature, we can enjoy but a little while: but lay the more to heart those incorruptible riches, that are laid up in the world to come; and do whatever thou canst to prevent the loss of _them_. Death will strip thee at last of all worldly possessions. Here shall be an end of pomp and greatness. This law of death is equally given to all, and the penalty of it attaches to all alike. The greatest king is seized on the throne, and the meanest beggar on the dunghill (1 Sam. 2:8; Ps. 113:7); for as the body of the one is, so is also the body of the other: both putrefy and turn alike to corruption. Nevertheless, the Lord will remove at length the veil of the shadow of death, which is spread over all nations, and will "swallow up death in victory" (Isa. 25:8), and "wipe away all tears from our eyes." Rev. 7:17; Isa. 25:8.

22. Let these and the like considerations, induce thee patiently to bear the loss of earthly things; remembering that the whole world does not come up to the price of one soul, for which Christ vouchsafed to die. The more thou withdrawest thy heart from temporal goods and estates, the less will it affect thee, when thou shalt be obliged one way or other to leave them.

Thy grief will undoubtedly be the greater, the more thy love has been wrapped up with them. Thus does the "labor of the foolish weary every one of them" (Eccl. 10:15); as the wise man expresseth it.

23. This is the unhappy state into which the children of this world plunge themselves. They h.o.a.rd and ama.s.s their goods with a.s.siduous pain and labor; they possess them with fear and anxiety of mind; and quit them at last with grief and groans, when they can no longer enjoy them. This is the "sorrow of this world," which begets no less an evil than _death_ itself.

24. We read, that such as adored the beast "had no rest" (Rev. 14:11): so they that adore the great and toilsome beast of sordid and earthly Mammon, may be said to have no rest, day nor night. This description of men, most wretched and most unquiet as they are, may be fitly compared to camels, or mules. These animals, traversing rocks and hills, and carrying gold and silver, silken garments and pearls, spices and wines, draw many attendants with them for their better security: but at night, when they are stabled, all their precious ornaments, their embroidered garments and vestments, are taken from them, and they, being weary and stripped, appear to be what indeed they are, poor and miserable beasts of burden. Nothing is now seen upon them but the prints of their stripes, and the marks of the blows which they received upon the road. So, in like manner, that man who in this world shone in gold and silks, in "purple and fine linen" (Luke 16:19), when the day of his death is come, has nothing left but the prints and scars of a wounded conscience, contracted by the abuse of such riches as were committed to his trust.

25. Therefore, O man! learn to relinquish this world, before it relinquishes thee. If thou break not with the world, the world will break with thee, and leave horror and anguish behind it. He who withdraws his soul from the world, before he quits the world with his body, can joyfully die: since he is loosed from the ties which bound him to these inferior objects. As the Israelites, when they were about to leave the land of Egypt, were daily afflicted with greater burdens by Pharaoh, who designed to destroy them, and, if possible, utterly to extirpate their progeny (Exod. 5:9); so the infernal Pharaoh, who desires to hinder our eternal salvation, when we are now upon the very borders of life everlasting, still attempts to load us with more of the concerns of this life, and thereby to obstruct our pa.s.sage into a better world.

26. It is certain that we cannot carry with us the least dust of all our earthly possessions into the kingdom of heaven. Nay, our very body must be left behind us until the day of resurrection. If we know anything, we know that the way leading to life is so very _strait_, as to strip the soul entirely of anything that will hinder her pa.s.sage. "Narrow is the way which leadeth to life, and few there be that find it." Matt. 7:14. As the husbandman separates the wheat from the chaff, so death frees the soul from all the chaff and dross of this world, from all riches, and greatness, and worldly attire, which now, like the chaff, are driven away.

27. Go therefore, O man, and seriously ponder in thy mind what the apostle declares: "G.o.dly sorrow worketh repentance to salvation, not to be repented of: but the sorrow of the world worketh death." 2 Cor. 7:10.

Chapter XXI.

Of The True Wors.h.i.+p Of G.o.d.

_The sons of Aaron offered strange fire before the Lord, and there went out fire from the Lord and devoured them._-LEV. 10:1, 2.

This fire is called _strange_, because it was different from that which continually burned upon the altar, and with which, according to the command of G.o.d, the burnt-offerings were consumed. It is, therefore, a type of false wors.h.i.+p; and the sons of Aaron were destroyed with avenging flames, because they violated the divine precept.

2. This marked displeasure of the jealous and righteous G.o.d, is in like manner provoked by those who, from the motion of their own unregenerate mind, and from a singular presumption of devotion or religious sanct.i.ty, introduce a new and peculiar wors.h.i.+p of G.o.d; which, not being enjoined by himself, provokes his indignation, anger, and vengeance; because "G.o.d is a consuming fire." Deut. 4:24; Heb. 12:29.

3. In order that _we_ may not incur the wrath of the divine majesty, let us consider wherein the true wors.h.i.+p of G.o.d consists; for the punishment of temporal fire, inflicted on false wors.h.i.+p under the _Old_ Testament, is to us a proof, that the Lord will also, under the _New_ dispensation, take the severest vengeance on all strange wors.h.i.+p, not only with everlasting, but also with temporal fire, wars, desolations, and effusion of blood.

4. Now, we can learn wherein the true wors.h.i.+p of G.o.d consists, when we compare the Old Testament with the New. The ceremonies which the former prescribed, referred typically to the Messiah. Devout Jews saw, as it were, the Messiah from afar, believed on him, and, according to the promise, obtained deliverance from sin and death through him. But our wors.h.i.+p, according to the _New_ Testament, does not consist in external ceremonies; we are taught to wors.h.i.+p G.o.d in spirit and in truth, that is, to believe in Christ, who fulfilled the Law. Thus he redeemed us from the curse of the law (Gal. 3:13), and made us free from all Jewish ceremonies (Gal. 5:1); so that now, by the indwelling of the Holy Spirit, we serve G.o.d with a willing heart and mind (Jerem. 31:33; Rom. 8:14), and our conscience and faith are not bound by human ordinances.

5. To true, spiritual, internal Christian wors.h.i.+p, three things belong. 1.

The _true knowledge of G.o.d_. 2. The _knowledge of sin_, accompanied with unfeigned repentance. And 3. The _knowledge of grace_, attended with remission of sin.

6. The _knowledge of G.o.d_ consists in faith, which apprehends Christ, and in him, and through him, knows G.o.d, his omnipotence, love, mercy, righteousness, truth, wisdom; all which are G.o.d himself. For what is G.o.d?

Surely no other than pure omnipotence, pure love and mercy, pure justice, truth, and wisdom. And the same is to be said of Christ, and of the Holy Spirit.

7. But whatever G.o.d is, he is not to himself only, but also to _me_, by his gracious will, made manifest in Christ Jesus. Thus _to me_ is G.o.d omnipotent; _to me_ he is merciful; _to me_ eternal righteousness, through faith and remission of sins. _To me_, also, he is everlasting truth and wisdom. Thus it is, also, with Christ. He is made _to me_ eternal omnipotence, the almighty Head, and Prince of my life, my most merciful Saviour, everlasting love, unchangeable righteousness, truth, and wisdom; according to the words of the apostle: "Christ is of G.o.d made unto us, wisdom, and righteousness, and sanctification, and redemption." 1 Cor.

1:30. All of which is also true of the Holy Spirit, who is _my_ eternal love, righteousness, truth, and wisdom.

8. This is the true knowledge of G.o.d, which consists in faith. It is not some empty and speculative science, as people imagine; but a cheerful, lively, and effectual reliance on G.o.d, in which I feel the rays and influences of the divine Omnipotence really descending upon me, so that I perceive how I am upheld and preserved by him; how "in him I live, and move, and have my being." Acts 17:28. I must also taste the riches of his goodness and mercy. Is not that which the Father, Christ, and the Holy Spirit, have done for thee, for me, and for us all, the effect of pure love? What more perfect and complete righteousness can there be than that, by which he rescues us from sin, h.e.l.l, death, and the devil? And do not his truth and wisdom most conspicuously appear in all that he has accomplished for us?

9. This, therefore, is the true and substantial faith, which consists in a living and effectual reliance on G.o.d, and not in empty words. In this knowledge of G.o.d, or faith, we must, as becomes the children of G.o.d, make daily advances, and abound more and more. 1 Thess. 4:1. Hence the apostle pours out most fervent prayers, "that we may know the love of Christ, which pa.s.seth knowledge." Eph. 3:19. As if he had said, "Though it were the sole care of our lives to learn the depth of the love of Christ, yet would there still remain continual and never-failing matter for further inquiry." Neither is it to be supposed, that this knowledge consists in a barren acquaintance with the universal love of Christ, extending itself over the whole world; but we must also taste it in our own hearts; we must experience the sweetness and delight, the power and vital influx of this immense kindness displayed in the Word, and embraced by faith. Can he say that he knows the love of Christ, who never tasted its sweetness? Hence it is said of some that were endued with this experimental sense, that they had "tasted of the heavenly gift, and the good word of G.o.d, and the powers of the world to come." Heb. 6:4. All this is effected by faith through the Word. The same experience of the divine love is also intimated by the "shedding abroad of the love of G.o.d in our hearts by the Holy Ghost." Rom.

5:5. In this consist the fruit and efficacy of the Word of G.o.d. And this only is the true knowledge of G.o.d, proceeding from experience, and founded on a living faith. For this reason the Epistle to the Hebrews calls our faith a _substance_, and a certain and well-grounded _evidence_. Heb.

11:1. And this knowledge of G.o.d, that arises from a living faith, is one part of the inward and spiritual wors.h.i.+p of G.o.d. In a word, _faith_ is a spiritual, living, and heavenly gift; yea, the very light and power of G.o.d.

10. When, therefore, this true knowledge of G.o.d is attained, by which G.o.d offers himself, as it were, to be touched and tasted by the soul, according to that Psalm, "O taste and see that the Lord is good" (Ps.

34:8); it is impossible that a sincere repentance should not immediately ensue; that is, a real renovation of the mind, and reformation of the life. For, from a sense and knowledge of the divine Omnipotence, proceeds _humility_; since he must necessarily submit himself unto the mighty hand of G.o.d, who has perceived its irresistible power and energy. From the experience of the divine mercy arises _charity_ to our neighbor; for no man can be uncharitable who has ever been affected by a sense of the divine compa.s.sion. Who can refuse to lend to his neighbor, that considers that G.o.d, from pure mercy, has bestowed himself upon us? From the long-suffering of G.o.d, proceeds great _patience_ towards our neighbor; so that were it possible that a true Christian could be killed seven times a day, and as many times be restored to life again, yet would he always freely forgive his murderer, and this on account of the boundless mercy of G.o.d conferred upon himself. From the divine justice flows the _knowledge of sin_, as the prophet teaches us: "Righteousness belongeth unto thee, O Lord, but unto us confusion of faces." Dan. 9:7. "Enter not into judgment with thy servant, for in thy sight shall no man living be justified." Ps.

143:2. "If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" Ps. 130:3. From the knowledge of the truth of G.o.d, flow _fidelity_ and candor towards our neighbor; and all fraud, deceit, lying, and other such sinister practices, are, in consequence, freely abandoned. The sincere Christian reasons thus with himself: "G.o.d forbid that I should deal deceitfully with my neighbor; for then I should offend the truth of G.o.d, which is G.o.d himself; since he has dealt so faithfully with me, it would be the blackest impiety were I to act otherwise by my neighbor." The consideration of the eternal divine wisdom produces the _fear of G.o.d_. For whoever knows G.o.d to be the Searcher of hearts, viewing the most secret recesses, must necessarily dread the eyes of the divine majesty. "He that planted the ear, shall he not hear? He that formed the eye, shall he not see?" Ps. 94:9. Therefore, "Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? Or shall the thing framed, say of him that framed it, He had no understanding?" Isa. 29:15, 16; see also Jer. 23:24, and 32:19.

11. From the true _knowledge of G.o.d_, arise the _knowledge of sin_, and consequent repentance. This repentance brings renovation of mind, and renovation of mind is accompanied with amendment of life. And this knowledge, together with those things that attend it, makes up the other part of the inward wors.h.i.+p of G.o.d; and it is that sacred fire which, by the appointment of G.o.d, is to be used with the sacrifices, lest his wrath should be kindled against us, and we be consumed by the fire of his vengeance.

12. The injunction of G.o.d to the priests, not to drink wine or strong drink when they were about to enter the tabernacle (Lev. 10:9), is an ill.u.s.tration of this repentance; and in a _spiritual_ sense, it extends itself to all Christians. For if we would enter into the tabernacle of G.o.d, even into life everlasting, it is necessary that we should abstain from the l.u.s.ts of the world and of the flesh, and from all that tends to bring the spirit in bondage to the body. For the love of the world, the love of pleasure, pride, and other vices, are like palatable wine, by which the power of the soul and spirit is clouded, and at last brought under subjection to the flesh. Man, so subjected, is restrained from entering into the tabernacle of G.o.d; that is, he cannot arrive at the knowledge and the sanctuary of G.o.d; consequently he is deprived of that discerning faculty, which distinguishes between things sacred and profane, clean and unclean; so that he understands nothing of divine and heavenly operations, and therefore is unfit to instruct those in sound doctrine who are committed to his care. His understanding and thoughts are not enlightened from above; but being overcome with the wine of worldly l.u.s.t, are eventually involved in gross darkness. This repentance, contrition, and grief for sin, and this true faith in Christ, are followed by the _knowledge_ of _grace_ and _remission of sin_; which, as it proceeds from the merit of Christ only, so the benefit of this merit can be claimed by no man without repentance. Repentance was therefore necessary, even to the thief upon the cross, that his sin being first remitted, he might accompany Christ into paradise. And that his repentance proceeded from a heart affected with a holy contrition, appears from the reproof which he gave his companion: "Dost not thou fear G.o.d? We receive the due reward of our deeds; but this man hath done nothing amiss" (Luke 23:40), and from the request he addressed to Christ: "Lord, remember me when thou comest into thy kingdom." Verse 24. These are most undeniable proofs of a contrite heart, embracing Christ and his merits by faith.

13. This gracious absolution from sin, which is apprehended in faith by a penitent heart, supplies all those defects under which we labor: but it is entirely the effect of the death and blood of Christ. All our offences are as completely annulled by his abundant satisfaction, as if they had never been committed. The merit of Christ is of that extent and power, that David exclaims: "Purge me with hyssop, and I shall be clean: wash me, and I shall be (not only as white, but even) whiter than snow." Psal. 51:7.

14. Hence also it is, that G.o.d is said to _mention_ the sin no more when the sinner returns to his duty. Ezek. 18:22; 33:16. For whatever is fully and completely paid for, yea, blotted out too, must of necessity be buried in eternal oblivion. Isa. 43:25. But conversion must go before remission, according to the order proposed by the prophet himself: "Wash ye, make you clean, put away the evil of your doings from before mine eyes; cease to do evil. Come now and let us reason together: Though your sins be as scarlet, they shall be as white as snow." Isa. 1:16. As if he had said: "Ye who require your sins to be forgiven, according to my covenant and promise, come forward and call me to an account. I do not indeed deny, that I promised you remission of sins; but it was on no other terms than that you should first repent. Where is your repentance? where is your true and living faith? If you have these, all is well! It shall not be my fault, if your sins (though as crimson in grain, though so deeply dyed, that neither heaven nor earth can blot them out), be not wholly pardoned and made whiter than snow." Repentance, therefore, is the true confession of sin; and if you have this in yourself, namely, sorrow for sin mixed with faith, be a.s.sured, that Christ, by virtue of his death and blood, will entirely forgive you your sins. This blood, as it is shed for us, so it cries to G.o.d in heaven, and procures a full remission of sin.

15. When a man is thoroughly affected with this sense of sin, he hastens in spirit to those cities of refuge, of which three, Bezer, Ramoth, and Golan, were set apart on this side Jordan, by Moses, being appointed by him, in order that he who had inadvertently killed his neighbor, might flee unto them and be preserved. Deut. 4:41-43.

16. And, alas! O Lord, how often have we inadvertently slain our neighbor with thoughts, words, hatred, envy, anger, revenge, and unmercifulness!

Let us, therefore, fly upon the wings of faith and repentance, to the sanctuary of the grace of G.o.d, and to the merit and cross of Christ. No sooner do we arrive there, but we are safe; nor will the avenger measure to us again with that measure with which we served our neighbor. For by those cities of refuge, Christ Jesus is signified and represented. He is the true _Bezer_, that is, a _fenced tower_, according to that saying of Solomon: "The name of the Lord is a strong tower: the righteous runneth into it, and is safe." Prov. 18:10. He also is the true _Ramoth_, which signifies _exalted_: for Christ is the Most High (Isa. 52:13; 57:15), "And at the name of Jesus, every knee shall bow, of things in heaven, and things in earth, and things under the earth." Phil. 2:10. Nor have we any other _Golan_ besides him; which, as the word imports, is a _heap_ or _mult.i.tude_, a storehouse of all manner of celestial gifts. Hence, we read in the Psalms: "With the Lord there is mercy; and with him is plenteous redemption." Psal. 130:7. And in the epistle to the Romans: "The Lord is rich unto all that call upon him." Rom. 10:12.

17. And this is the _third_ part of inward, spiritual, and true wors.h.i.+p, arising from the knowledge of G.o.d. This knowledge is also the source of repentance, as repentance is of remission of sins, and each rests on an experimental knowledge of G.o.d, as on a proper foundation to sustain it.

18. Thus is the letter of the law of Moses changed into spirit, or into an inward, holy, and new life; and its sacrifices are converted into unfeigned repentance. Hereby we offer up unto G.o.d our body and soul, together with the sacrifices of praise and thanksgiving. Hereby we ascribe unto him alone, our knowledge, conversion, justification and remission of sin, that G.o.d alone may be all in all, and his grace be worthily acknowledged, and celebrated with thankful hearts and tongues unto all eternity. This, then, as hath been already mentioned, is the true wors.h.i.+p of G.o.d, of which the prophet says: "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy G.o.d?" Mic. 6:8. O when, therefore, shall we wretched mortals become truly penitent, that we may obtain this gracious pardon of sin? For without penitence it is impossible we should secure unto ourselves so incomparable a mercy. For how can sin be remitted, when there is no sense of sin, no sorrow affecting the mind, no hunger after divine grace? And how can he grieve for sins, who utterly refuses to abandon them, and to change his life for a better? May G.o.d, for Christ's sake, turn us, that so we may be truly turned! Lam. 5:21.

19. From these considerations it abundantly appears, that the true wors.h.i.+p of G.o.d is seated in the heart, and consists in the knowledge of G.o.d, and in true repentance, which mortifies the flesh; and, through grace, renews man after the divine image. In this order, man is made the holy temple of the Lord, where, through the good Spirit of G.o.d, internal wors.h.i.+p is performed, in the exercise of faith, charity, hope, humility, patience, prayer, thanksgiving, and the praise of G.o.d.

20. But though this wors.h.i.+p has regard to G.o.d himself, and is offered to him alone; yet far be it from us to believe, that G.o.d has any need of our adoration or service, or that he receives any advantage from it, or any addition to his perfection. Let us rather think, that such is the mercy of G.o.d to miserable men, that he is willing to impart himself wholly to us with all his benefits, to live, to operate, and to dwell in us, provided we be but ready, by true knowledge, by faith and repentance, to entertain him in the heart, that as in the school of the Spirit, he may teach us true wisdom, and carry on the work which he has so happily begun.

21. For there is no work approved and accepted of G.o.d, but that of which he himself is the author. Therefore has he commanded us to repent and to believe, to pray and to fast; not that the benefit in any way might return to him, but belong to us alone. For to G.o.d no man can give, and from him no man can take away; him none can profit, and none can injure. If we be found devout and sincere in his sight, we shall reap the advantage of it ourselves; but if we be found false and corrupt, the evil will return upon our own heads. But what harm, O man, canst thou do to G.o.d, if even thou shouldst wilfully persist in impiety and a dissolute course of life?

22. G.o.d, therefore, commands that he should be served on thy account, not on his own. He being Love itself, it pleases him that many be found in his service, to whom he may freely impart the streams of his love, yea, even himself too. For as a mother cannot but love the infant that reposes on her breast, so G.o.d takes a singular pleasure in a free and unconfined communication of his love and kindness.

Chapter XXII.

A True Christian Is Known Primarily By Love, And By A Daily Amendment Of Life.