True Christianity Part 16

4. Hence it was necessary, that the Son of G.o.d should take human nature upon him, to recover all that was lost in Adam, and to revive those that were dead in sins and trespa.s.ses.

5. That this may be the better understood, we ought to represent to ourselves the traveller in the Gospel, who, falling among thieves, was cruelly wounded and bruised by them, and at last utterly disabled from helping himself again. Luke 10:30. Him, therefore, the good Samaritan receives into his arms, binds up his wounds, sets him on his beast, takes him to an inn, and omits nothing that a faithful physician could administer to a sick and wounded person. And as the traveller showed himself obedient to his physician, and strictly followed the directions prescribed by him; so we ought to act if we desire to be healed of our disease. We ought to _suffer_ the healing hand of the Lord, and not to resist, when he attempts the cleansing of our wounds; and when, after having poured in wine and oil, he binds them up. To obtain the blessed effect of these spiritual operations, we must wholly resign ourselves to him, who alone is able to save us; and then we may trust to the goodness of G.o.d, that on his side he will not fail to restore us to health and soundness.

6. No sooner does a sinner repent than he begins his happy return towards the Lord, grieving for his former transgressions, and suffering that his wounds be washed with the sharp wine of the law, and the oil of consolation. Whoever complies with these terms, in him, Christ, by his grace, works an unfeigned faith, attended with all the fruits it produces,-righteousness, life, peace, joy, comfort, and salvation, and thus "worketh in him both to will and to do, of his good pleasure." Phil.

2:13.

7. But it is not in the power of man by nature to forsake sin. The Scripture calls the natural man a "servant of sin" (John 8:34), and one that is "sold under sin" (Rom. 7:14), who can do nothing but sin; and the prophet says, "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil." Jer.

13:23. But "the grace of G.o.d that bringeth salvation, hath appeared to all men (by the Gospel), teaching us that denying unG.o.dliness and worldly l.u.s.ts, we should live soberly, righteously, and G.o.dly, in this present world." t.i.t. 2:11, 12. This is offered us by the word of G.o.d; and it is this grace which excites, teaches, and allures fallen man; which urges and influences him to renounce sin, and to submit to the discipline of grace.

And these divine admonitions, furnished through the Word, fully agree with the inward testimony of the conscience; so that a man is convinced both from without and from within of his sinful life, and of the necessity of quitting it, in order to preserve his soul from everlasting destruction, for whoever lives in sin, lives in opposition to G.o.d and his own conscience.

8. When a man yields to the suggestions and exhortations of divine grace, and, proving obedient to the Word, begins to withdraw from his vicious life, then the grace of G.o.d endows him with all those virtues which the Gospel requires. It is then that faith springs up in the soul, the original principle of all other virtues. This is followed by love, and all Christian graces, which grow as so many fruits on the tree of faith. It is then, also, that light begins to s.h.i.+ne in the midst of darkness. But as it is impossible that darkness should be able to enlighten itself; so it is also impossible for fallen man to raise himself from darkness to light.

Hence the Psalmist says, "For thou wilt light my candle; the Lord my G.o.d will enlighten my darkness." Ps. 18:28. Let a man open his eyes ever so much, he will never be enlightened whilst the light of the sun is withdrawn from his sight. Thus the grace of G.o.d, that is, of Christ himself, is that clear and serene light, risen on all men "that sit in darkness, and in the shadow of death." Luke 1:79. "He enlighteneth every man that cometh into the world" (John 1:9): that is, he manifests himself to all, and offers his grace to all. He is the light of the whole world; he shows the way of life to all men; and leaving us his own example for imitation, he goes before us like a good shepherd (John 10:4), and guides his flock into the path in which they are to walk. He sought us out as his lost sheep, and even now daily seeks and allures us. Luke 15:4. Nay, more; he still follows us closely, calls after us, and wooes us to his love, in as endearing a manner as a bridegroom does his bride. O that men did not love sin and darkness rather than light and grace!

9. Now, as a physician, addressing his patient, says: "Beware of this, lest you die; you hinder the workings of the medicine by an irregular life, so that you cannot be made whole;" so Jesus Christ, the true physician of souls, says: "My beloved, I beseech thee, incline thy mind to true repentance; utterly forsake all thy sins; shake off thy pride, thy covetousness, thy carnal propensities, thy wrath, and thirst of revenge, with other sins. If this change be not wrought in thee, thou must surely die; and the precious medicine of my blood and merit can profit thee nothing, whilst thy disorderly life hinders their healing effect."

10. It was for this cause that Christ gave it in charge to his apostles, before all things, to preach repentance (Luke 24:47); and he himself called sinners to it while he conversed with them upon earth; because an impenitent heart never can partake of his merits.

11. Whoever hears that either sin must be forsaken, or eternal condemnation be endured, must, of necessity, be brought to some serious consideration about the state of his soul. He is struck with a double conviction; the truth of the Word of G.o.d, and the power of his own conscience, leaving so strong an impression upon him, as to set him beyond all doubts about the truth of this matter. It is true, G.o.d hath freely promised remission of sin to all men; but it is on this condition, that they _repent_, and turn themselves unfeignedly to the Lord. Thus the prophet says, "If the wicked shall turn from his wickedness, he shall live thereby. None of his sins that he hath committed shall be mentioned unto him" (Ezek. 33:14, 16): where we see that repentance and remission of sin are linked together.

12. Christ, the Son of G.o.d, in no other sense promises life eternal to those that believe in his name. The nature of faith must, however, be more fully inquired into. This faith is a very active principle in the soul. It daily strives against the old man; it tames the flesh, and subjects it to the Spirit; it converts the whole man; it subdues and vanquishes sin; it purifies the heart. He is a true believer who turns from the world, from sin and the devil, to G.o.d, and seeks rest and comfort wholly and entirely in the blood, death, and merit of Christ, without the works of himself, or of any other man whatsoever; the blood of Christ being a perfect ransom for all the debts which the soul has contracted. Whoever, therefore, imagines that his sins may be pardoned, although he desist not from them, is most miserably deluded. He deceives himself with a false faith, which he has a.s.sumed to himself, and the dreadful effects of which he must hereafter feel. He can never be saved without true repentance.

13. Consider the case of Zaccheus the publican, who, having a sound apprehension of the doctrine of faith and conversion, freely acknowledged _that_ to be true faith by which a man is turned from sin to G.o.d, and in this order hopes to obtain a gracious pardon from Christ, and an interest in his merit, so as to rely upon it with a filial trust and an unshaken firmness of mind. In this manner did he understand the word of our Lord, "Repent ye, and believe the Gospel" (Mark 1:15): that is, Desist from sin, trust in my merits, and expect forgiveness of sin from me alone. Hence Zaccheus says to Christ, "Behold, the half of my goods I give to the poor; and if I have taken anything by false accusation, I restore fourfold."

Luke 19:8. In these words he does not commend his own works at all, but extols the grace of G.o.d, which had taught him the way of true repentance.

As if he had said: "O Lord, I am so thoroughly grieved at the fraudulent practices which I have committed against my neighbor, that I will not only restore fourfold unto him, but will also bestow half of my goods on the poor. Wherefore, Lord, since I confess my sin, and fully resolve to leave it, I now embrace thy promises with faith, and beseech thee to receive me into thy grace and favor." And no sooner is this resolution taken, than the Physician declares, "This day is salvation come to this house. For the Son of man is come to seek and to save that which was lost."

14. This is true repentance and conversion, carried on by a faith which is the work of G.o.d within us. G.o.d himself will begin, advance, and finish at last, the great work of our salvation, if we only yield to his Spirit, and do not resist him wilfully, as did the refractory Jews of old; to whom the apostle says: "It was necessary that the word of G.o.d should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Acts 13:46. It is, therefore, our duty to take the advice of the physician, after the manner of the sick, and to obey his precepts and prescriptions. As the physician first explains the nature of the disease, so the Lord lays open the spiritual disease of the heart, and then, as a faithful physician, warns us against hurtful things, lest the healing virtue of the precious blood of Christ be obstructed, and at last rendered ineffectual.

15. No sooner does man, by the a.s.sistance of the Holy Ghost, withdraw from sin, than the grace of G.o.d begins to operate in him, and to endue him with new gifts. Without this, he is not sufficient to think any good thought of himself, much less to do any good work. Whenever such a person discovers any good motions arising in his mind, he attributes every good desire to divine grace, even as St. Paul says, "By the grace of G.o.d I am what I am."

1 Cor. 15:10. Whoever, therefore, complies with this order of salvation, to him the merit of Christ and his perfect obedience, are fully imputed, as if he himself had made a complete atonement for all his transgressions; but no wicked person, and no contemner of this dispensation, has a share in the imputation of the merit of Christ.

16. G.o.d, when he works in us and through us, crowns and commends those things as our own, of which he himself is the chief author. "Without me,"

saith Christ, "ye can do nothing" (John 15:5); that is, no good; for by nature we are ready enough to do evil without him. The doing of evil is our own property; as the doing of good is entirely the property of G.o.d.

Therefore let no flesh glory in anything; all is of and through grace.

Rom. 3:24; Eph. 2:8, 9.

17. Happy is the man that refrains from sin, and gives up his will to the Lord. Christ uses all his endeavors to gain our love and affections, and to wean us more and more from the profane love of the world. He applies the most endearing expressions, in his word, and in his addresses, to our hearts. He seeks and allures us; and even before we remember him, he bestows upon us tokens of his love and kindness; and this for no other end, than that we might at last forsake our beloved sin, and partake of the blessed effect of his blood and merits.

Chapter x.x.xV.

All Wisdom, Arts, And Sciences, Yea, Even The Knowledge Of The Whole Scripture, Are Vain, Without A Holy And Christian Life.

_Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven._-MATTH. 7:21.

Since in Love are contained all the duties of a Christian, and since the whole life of Christ was nothing but the purest and most cordial love, therefore St. Paul, under the name of charity or love, has comprehended the whole life of a Christian. 1 Cor. 13:1.

2. It is the property of true love, to respect _G.o.d_ alone in everything, and not _self_. It refers all to G.o.d; it does not love or honor self; it is not intent upon personal glory or interest; but it undertakes everything with a free and disinterested regard to G.o.d and man. He who is endued with Christian love, loves G.o.d and his neighbor with pure affection, because G.o.d is the sovereign Good, to which we ought to adhere.

3. Whoever, therefore, is dest.i.tute of this love, must of necessity prove a hypocrite amidst all his pretences and boasts. In whatever he undertakes, he seeks himself, and not purely G.o.d, as he ought to do. For this reason, his love is false, be his boasts what they may. If such a man had all the Scriptures committed to memory, and could speak of them with the tongue of angels, yet would he still prove as sounding bra.s.s, without life and motion. For as no natural food can nourish the body, unless it be converted into the juices and the blood; so also the Word and the Sacraments are unavailing, if they be not converted into a man's life; and if a new, spiritual, and holy man, be not begotten thereby.

4. Hence St. Paul says, "Though I have the gift of prophecy, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." 1 Cor. 13:2. As if he had said, If I pursue mine own honor by those gifts and attainments, and seek anything besides the honor of G.o.d, and the good of my neighbor, then I am an abomination before the Lord, and not at all acceptable in his sight.

5. This is intimated by that saying of our Lord: "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity" (Matt. 7:22, 23): for you have not respected me alone in what you have done, but rather your own selves.

6. This is again attested by St. Paul: "Though I bestow all my goods to feed the poor, and have not charity, it profiteth me nothing." 2 Cor.

13:3. But can it be possible (some may say), to give all to the poor, and yet be dest.i.tute at the same time of love or charity? Yes; there may be a love which is not altogether single in what it performs, but biased by impure designs, and by some temporal interest, or the applause of men, or any such selfish objects, whereby the best of actions are too often corrupted. Of this nature was the charity of the Pharisees of old, who offered abundance of sacrifices, and persuaded others to adorn the temple with magnificent gifts, and to bring sacrifices of great price. But whilst they suffered themselves to be led away by pride and ambition, which mingled with their very wors.h.i.+p, they forgot to show mercy to the poor, and to practise that "undefiled religion," whereby the fatherless and the widows are to be supported and visited. James 1:27. For this preposterous charity, the Lord reproved them, saying: "Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater d.a.m.nation." Matt.

23:14. In this perverse religion they have many followers, even at this time. Such are those who bequeath large legacies to temples and monasteries, that priests and friars who enjoy them, may make long prayers for such as bestow them. This truly is a false and deceitful love; for those who perform these acts, do not so much regard the honor of G.o.d as their own.

7. He that is _justified_, shall live by his _faith_ (Habak. 2:4); and whosoever is thus justified, lives in true repentance, and by daily mortification of his flesh, becomes himself a _sacrifice_ unto the Lord.

Rom. 12:1. He spends his time in continual acts of love and charity; flowing from a disinterested principle, free from self-honor and self-love, and entirely directed to advancing the glory of G.o.d. Therefore, O man, if thou even yieldest thy body to be burnt, and yet art void at the same time of this pure and sincere love, thou doest nothing in all such performances. And what do they profit themselves, who torture their bodies? They generally are puffed up with a conceit of their singular sanct.i.ty, and, thus setting forth their own pompous religion and will-wors.h.i.+p, they do not regard G.o.d in what they do, so much as catch at the applause of men. Isa. 58:3; Zech. 7:5, 6. Nay, some are blinded to such a degree by the spirit of delusion and error, as to suffer themselves to be burnt in defence of conceits such as these. They expect thereby to be enrolled in the list of such martyrs as were slain for the sake of Christ and the Gospel; when in truth they seek not Christ, but themselves, and rise not to defend _his_ honor, but their own erroneous opinions. This is called by St. Paul, a strong _delusion_, and a _working of Satan_. 2 Thess. 2:9, 11. It is not the punishment, but the cause, which makes a martyr.

8. Such martyrs as these the devil has had even amongst the heathens themselves; many of whom were so far blinded in their understandings, as contentedly to die for the defence of their idols, and false, heathenish religion. And is not the same done at this day amongst those who call themselves Christians? Even as the heathens, to gain an immortal name, persuaded themselves that they did well in what they endured, so self-love and vainglory have so far besotted some monks, and other persons even in our age, as that they have murdered kings and princes, to support the better their church, or the _Catholic cause_, as they call it, which they supposed to be in danger. If such men are made to suffer again, it is manifest that they do not suffer for the sake of Christ, nor are they to be accounted _his_ martyrs. They are martyrs to the pope of Rome, to their own conceit, and to a thirst after vainglory, with which they are carried away. Thus much concerning false love, to which man is seduced by a false and deceitful light.

9. It remains, therefore, that without a sincere love to G.o.d and our neighbor, and a holy and Christian life attending it, all arts and sciences, gifts and attainments, profit nothing. Wisdom, how great soever it may be, yea, though it be as great, or greater than that of Solomon, is nothing; and the knowledge of the whole Scripture, if it be without love, must necessarily degenerate into a poor, empty speculation. All works whatsoever, and martyrdom itself (if so it be called), are to no purpose without this essential character of love. For to know the will of G.o.d and his word, and not to live up to them as a rule, only increases our condemnation, as the Lord plainly affirms: "If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin." John 15:22.

Chapter x.x.xVI.

He Who Does Not Live In Christ, But Gives His Heart To The World, Has Only The Outward Letter Of The Scriptures, But He Does Not Experience Their Power, Or Eat Of The Hidden Manna.

_To him that overcometh, will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it._-REV.

2:17.

By this Scripture we are taught, that no man can taste the inward sweetness of heavenly joy and comfort hidden in the Word, who does not first vanquish his own flesh and the world, with all the pomps and l.u.s.ts thereof, and the devil himself. But those that crucify their flesh daily, with all its desires and l.u.s.ts, by serious contrition and repentance, who die daily to themselves and to the world, and to whom this life is a cross and affliction; these are divinely fed with the heavenly manna, and drink the wine of the joy of paradise. Those, on the other hand, that love the pleasures of this world rather than those of heaven, render themselves altogether unfit to taste the hidden manna, preserved for him alone that overcometh. The reason is, because _like things_ (according to the proverb) rejoice _in their like_; and things of a contrary nature do not unite one with another. Since, therefore, the word of G.o.d is spiritual, it is no wonder that worldly minds take no pleasure in it. For as the body receives no strength from the food which the stomach does not digest; so the soul receives no strength from the divine word, unless it be entirely converted into itself, that is, into its own life and nature.

2. Yea, as a man that is sick of a fever acquires a distempered appet.i.te, and deems the coa.r.s.est trash more pleasant than wholesome food; so those that are sick of a spiritual fever, that is, of the love of the world, of pride and covetousness, loathe the good word of G.o.d as bitter and insipid food. Those, on the other hand, that have the Spirit of G.o.d, find in it a hidden manna, and a secret sweetness, which transcends all other delights; but then it is not to be tasted by such as are carried away with the pleasures of a profane world.

3. Many hear the glad tidings of the Gospel repeatedly, and yet are but little affected with what they hear. They do not feel any fervency of spirit, any sense of spiritual joy. The cause is plain; they are not led by the good Spirit of G.o.d, but by the corrupt spirit of the world; nor have they heavenly, but earthly minds, which cannot receive the things of G.o.d. Whoever, therefore, wishes to obtain a sound understanding in spiritual matters, to feel the power of the word of G.o.d, and to eat of the hidden manna, ought by all means to conform his life to the word which he reads, and to the life of Christ which is set before him. It is then that the Lord feeds the humble with grace (1 Pet. 5:5), satisfies the meek with his love, and supports the patient with his comfort; rendering his yoke pleasant, and his burden light unto them. For the sweetness of this heavenly manna cannot be tasted except under the yoke of Christ, according to the promise of the Lord: "He hath filled the hungry with good things, and the rich he hath sent empty away." Luke 1:53.

4. "The words that I speak unto you," saith the Lord, "they are spirit and they are life." John 6:63. Whence it follows, that a carnal and voluptuous man, who has no spiritual understanding or taste, cannot possibly perceive or relish the words of Christ. These must be apprehended in spirit, and in an inward tranquillity of mind, attended with great humility and fervent desires after G.o.d. In this order, the Word of G.o.d must be received and digested, if ever it is to afford a vital nourishment to the soul; which, if it be neglected, then truly the Word is no more than an empty sound, and an external letter. As a man that hears the sound of a harp, and understands not its melody, receives no pleasure from it; so no man can perceive the virtue hidden in the Word, unless he endeavor to express it in his life, and thoroughly to conform himself to it in his spirit.

5. For this reason, the Lord says: "I will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it."

6. This is the testimony of the hidden Spirit, who witnesses to the divine Word: and in like manner, the Spirit of the Word gives testimony to our spirit (Rom. 8:16), whence both unite, and so become one spirit. 1 Cor.

6:17. This is that new name, which no man knoweth but he that hath it. As no man perceives the sweetness of honey, but he that tastes it; so the name of this divine testimony, written in the hearts of good souls, no man knoweth but he that possesses it. He only understands the nature of heavenly comfort, and of divine visitations, who really tastes them. This name and testimony are called _new_, because they are the blessed effect of the _new birth_, and come _from above_.

7. Blessed is the man to whom G.o.d thus gives himself to be tasted! Thus were the prophets of old fed with this heavenly bread, and sustained by the eternal Word proceeding from G.o.d, and communicating itself unto them.

This made their tongues so free and so ready in the delivery of the divine oracles. And from this inward sense, with which they were so powerfully affected, the Holy Scripture has been derived, and handed down to us for our edification.