True Christianity

4. (c) The third lesson enjoined in these words, consists in taking up the cross, and in following the Lord: that is, that we, not with a morose and discontented, but with a ready mind, bear all manner of sufferings, and deem ourselves worthy, not only of these, but even of far more grievous afflictions. Thus Christ himself, whose example is set before us, “endured the cross, and despised the shame” (Heb. 12:2), thereby teaching us, that in “quietness and confidence shall be our strength.” Isa. 30:15. And all that is comprehended in the imitation of, or following after, Christ.

5. Upon the whole, these things make it appear, that a soul truly humble and penitent, thinks itself unworthy of all divine benefits, and even of daily food and refreshment. And this accords with the example of Christ himself, who, parched with thirst on the cross, and having vinegar given him mixed with gall, said no more, than, “It is finished.” John 19:30. This was the reason also, that the true penitents under the old law judged themselves entirely unworthy of any good thing. They put sackcloth on their bodies, and sat in ashes. They satisfied their hunger with bread taken from the ashes, and quenched their thirst with water mingled with tears; as a testimony that they did not deserve any cleaner or better food, but merited rather to eat and to drink with their food, the very tears that trickled upon it.

6. Now the cause of this great self-abasement, was that profound sense with which they were affected, that, on account of their sin, they deserved an eternal curse and condemnation. This consideration lays the returning sinner very low. He deems himself utterly unworthy even of the least of the benefits of God. An illustration of this we have in Mephibosheth, the son of Jonathan. When David was raised to the royal dignity, he called to mind the kindness of his friend Jonathan, who formerly had delivered him out of the hand of his father Saul; and commanding search to be made, whether there remained any of Jonathan's family, to whom he might make a suitable return of thanks; he at last found Mephibosheth, a lame and poor man, who, being ordered by David to eat bread at the king's table, bowed himself, and exclaimed: “What is thy servant, that thou shouldest look upon such a dead dog as I am?” 2 Sam. 9:8. This is a pattern, indeed, of a soul truly contrite in spirit and penitent in heart, and, therefore, sensible of both its own unworthiness, and of all the mercies bestowed on it by the Lord. And truly we may, with far greater reason, make use of the same humble speech, whenever the Lord our God vouchsafes to us, as it were, the food of his own table, and in the Holy Supper gives us his body and blood to eat and drink.

7. In like manner does the Prodigal Son, after his repentance, express his sorrowful mind to his Father: “Father,” says he, “I am no more worthy to be called thy son; make me as one of thy hired servants.” Luke 15:19. The woman of Canaan was even content to be called a dog, if she were but permitted to “eat of the crumbs falling from the master's table.” Matt. 15:27. Peter says to the Lord: “Depart from me, for I am a sinful man!” (Luke 5:8); that is, I am not worthy that thou shouldest have any further converse with me. And the centurion of Capernaum was of the same mind: “Lord,” says he, “I am not worthy that thou shouldest come under my roof.” Matt. 8:8. So also St. Paul professes himself to be “not meet to be called an apostle” (1 Cor. 15:9): and declares, that he “counted not his life dear unto him, so that he might finish his course with joy.” Acts 20:24. This inward sense of self-abasement David expresses when he speaks of “eating ashes like bread, and mingling his drink with weeping.” If the heart of a Christian be brought to a sense of this vileness, then it is truly contrite and humble, and fit to be made a living sacrifice unto the Lord. Ps. 51:19.

8. A second property of true repentance, is, to grieve at nothing so much as at the offences offered to God himself. This is intimated in these words: “Because of thine indignation and thy wrath, for thou hast lifted me up, and cast me down.” That is, Of all my other miseries and griefs, the greatest and most insupportable, is the sense I have of my having so heinously offended the infinitely good, holy, and righteous God.

9. Since God is nothing but love, grace, righteousness, goodness, and mercy, yea, the original source of all virtue, He must of necessity be offended with every sin committed by men; since the nature of sin is directly opposite to the nature of God. Thus by injustice, the justice of God is offended, he being justice itself. By lying, the truth of God is offended, he being truth itself. By hatred the love of God is offended, he being love itself. In a word, since God is the perfection of all virtue, goodness, and love, it can be no other than diabolical malice to offend such infinite goodness, such immense love, nay, Love itself. Had he at any time injured us, it might be no such great wonder, if we hated him, and offended him in our turn: but now, that he gives us nothing but what is good – soul, body, and life itself; that he feeds and clothes us; that he heals our body when it is sick; yea, pardons our sins when we pour out to him our souls; is ready to receive us into favor, as often as we return; now that he has given us his only Son with the Holy Spirit, yea, and Himself too, and adopted us into the number of his children: and having done all this for men, to be yet offended, opposed, and hated by them, is a madness, a malice altogether unaccountable and monstrous. Would it not be most wicked and impious to kill him who gave thee life; to beat and wound him, who kindly embraced and cherished thee in his bosom; to insult and affront him, who heaped honors and dignities upon thee; and to disown and reject him, who had chosen thee for his son? But all these, and far greater indignities, thou offerest to thy heavenly Father, to the supreme, the righteous, the holy God, whom angels adore and fear, and whom seraphim worship with the acclamations of “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” Isa. 6:3. And thou, who art but dust and ashes, art not afraid to offend him! If a penitent man earnestly calls to mind this monstrous sin, it is impossible but he must be affected with the keenest sorrow of heart, and feel the smart of his wounded conscience to equal and even exceed that of a wounded body. And there is all the reason in the world why it should be so. For hence must necessarily arise a dread and terror, inwardly threatening the conscience with wrath and judgment, and outwardly setting before it the approach of temporal calamities: whence a man, even as Job complains (ch. 6:1, etc.), finds no rest, takes no delight in anything, loathing even his meat and drink. These terrible pangs of conscience are described by David: “Thine arrows,” says he, “stick fast in me: and thy hand presseth me sore.” Ps. 38:2. For as a wound grievously smarts and grows worse whilst the arrow remains fixed in it; so also it is with the conscience, whilst the sting of sin and judgment is not taken away. And these lashes and clamors proceed from nothing but the sentence of divine justice proclaimed in the conscience, and the terrors of hell and death attending it. Therefore, David exclaims, “Thou hast lifted me up, and cast me down:” like one thrown down from a lofty rock into a low valley, who is so bruised and maimed, that not one sound limb remains.

10. But how terrible soever the fear of the judgments of God may prove to an awakened conscience, yet is there some ground of comfort; since the prophet tells us, that these arrows, these threats, these terrors, are the arrows and terrors of God himself. And it is God, who having thereby wounded and broken the heart, heals and restores it again. It is he that killeth, and it is He that maketh alive; He boweth down, and He raiseth again (Ps. 146:8); He bringeth down to the grave, and He bringeth up again. 1 Sam. 2:6.

11. Whosoever, therefore, accounts and feels nothing to be more bitter and grievous, than to have offended God, the infinite Good, and Love itself; he only has experimentally learned the doctrine of contrition, and laid a firm foundation for sound and genuine godliness. This was one of David's acts of repentance: “Against thee,” says he, “Thee only, have I sinned.” Ps. 51:4. As if he had said, “This is my anguish and sorrow, that I have offended thee.” And Daniel thus expresses himself: “Lord, righteousness belongeth unto thee, but unto us, confusion of face,” because we have offended so righteous a God. Dan. 9:7.

12. The third property of repentance is contained in these words: “My days are like a shadow that declineth; and I am withered like grass.” That is, a heart truly penitent, is deeply sensible of its own weakness. It entirely despairs of its own strength and ability, knowing itself to be as destitute of life and power, as the very shadow; and as empty of spirit and moisture, as the grass that fadeth away. The same is affirmed in another Psalm: “Behold, thou hast made my days as a handbreadth, and mine age is as nothing before thee: verily, every man at his best state is altogether vanity.” Ps. 39:5.

13. O! how noble a step would it be toward the attainment of substantial wisdom, were man but sensible of his own nothingness! Man is nothing, as a shadow is nothing. As a shadow is without life, and without substance of itself, and vanishes at the departure of the sun; so is the condition of man, whenever the Lord withdraws the light of life from him! And it is worthy of observation, that, the nearer the sun is, the less are the shadows observed to be; and on the contrary, the farther the sun removes from us, the larger the shadows appear. The same happens to man: the more of God and his gifts is present with a good man, the less he esteems himself, the less he boasts of himself, and of what he calls his. On the contrary, the farther a man is removed from God, the greater he is in his own eyes; the more he is puffed up with his parts and abilities, the more he extends the bounds of his pride, and the less he knows how to keep within proper compass. Again, as shadows at the setting of the sun are greatest, though then just ready to disappear and vanish away; their greatness being but a forerunner of their approaching end; so it is with the shadows of this world, and the whole train of vain pomps and pleasures. They pass away suddenly when we are most lifted up by them. As the shadows vanish upon the withdrawing of the sun; so when an empty man becomes great in his own eyes, the divine sun sets upon him unexpectedly, and he returns to be nothing, even when he thought to be something. Moreover, as the shadow has no life of itself, but entirely moves with the motion of the sun, upon which it depends: so man of his own nature, is nothing but a body destitute of life and motion; and it is God alone who is able to put life and motion in it. The shadow of a tall and goodly tree moves not, except as the tree itself is moved; so man only liveth and moveth in God (Acts 17:28), of whom he is a shadow and reflected image. The hour of death will at length fully declare, that man's “days on the earth are as a shadow” (1 Chron. 29:15; Job 8:9), as a vain shew or image (Ps. 39:5); nay, as grass which grows up, but soon withereth when it is mown down: so fades our life away immediately, when it is cut down by the fatal scythe of death. Ps. 102:3, 11; Ps. 103:15. Lo! thus are our days consumed like smoke, and we are “gone like the shadow when it declineth.” Ps. 109:23.

14. Now when a man by true humility is thoroughly persuaded of all this, and is convinced that he is nothing in the sight of God but a lifeless shadow, then, verily, his repentance is unfeigned, and his heart right before the Lord. And as it is appointed unto all men once to undergo a natural death, so ought all daily to die unto sin, that they may live unto God, and depart happily out of this mortal life, when all the shadows disappear. This daily dying to the world, as it is the best exercise, so it is also the best preparation for the hour of death; and if we earnestly practise the former, we shall then be fitted for undergoing the latter. That which we most frequently practise, becomes most perfect to us.

15. The fourth property of true repentance, is union with God, implied in these words: But thou, O Lord, shalt endure forever, and thy remembrance unto all generations. As if the prophet had said: “Though I am persuaded, that I am a perishing shadow, and wither like grass (Ps. 102:11), yet I am no less certain, that in thee I shall abide for ever; for thou thyself art eternal.” As by sin a man is divorced from God, so by true conversion, he is again united to him. Even as the Person of Christ is indivisible, and as the eternal Deity united the human nature in Christ Jesus with itself in so firm a bond, as is not to be dissolved by death itself (the humanity of Christ remaining in perpetual union with the Divinity, and with the glory therein residing): so, in the work of true conversion to God, penitent and believing souls are so closely and intimately united to God, that neither life nor death can separate them from him (Rom. 8:38): for “he that is joined to the Lord, is one spirit” (1 Cor. 6:17), God betrothing us unto himself forever. Hosea 2:19. In a word, Christ himself is our only Witness; and he is the Book of Life wherein we are plainly taught, that as his human nature abides eternally united with the divine, so all believers shall be eternally united with their Lord and Head, being one spirit with him. Now, as God is eternal, and Christ eternal; so the promises of God in Christ are also eternal and inviolable, he having made with us a covenant of everlasting grace. Ps. 111:5. Therefore, though a true Christian be forsaken of the world; be vexed and tormented by sin, death, hell, and the devil himself; nay, though even his own flesh and heart fail at last, and be wholly consumed, yet is God “the strength of his heart, and his portion for ever.” Ps. 73:26.

Chapter XI.

Showing That The Fruit Of Conversion Is The New Creature; Also, That The Christian Is, By Faith, A Lord Over All, And, By Love, A Servant Of All; And, That The Life Of Christ Is A Mirror For Us

If any man be in Christ, he is a new creature.– 2 Cor. 5:17.

All that are in Christ by faith, are “new creatures;” that is, they are the children of God, are righteous before God, have forgiveness of sin, and the Holy Ghost; they are partakers of the divine nature (2 Peter 1:4), are heirs of everlasting life, and are liberated in their consciences from the law, the curse, death, the devil, hell, and damnation. All, whatever appertains to their salvation, is in them begotten of Christ by grace, and is conceived by them through faith; hence, neither time nor place, neither law, nor commandment, nor ceremonies, nor anything whatsoever, can be any hindrance to them. They are made perfect in Christ, who is now become a vital principle in them, and they have in him the accomplishment of the law through faith. Rom. 10:4.

2. Thence the name of a Christian is a higher and more excellent name than all the names in the world. It is a greater name than is to be found in palaces and courts, a name above all posts of greatness, above the whole world, with all that it contains. But, on the other hand, the name of a Christian is also the lowest name of all the names in the world, without exception. Thus, in the same degree, faith exalts a Christian above all; love brings down a Christian under all. This thou wilt then best understand, when thou seriously considerest the holy life of Christ; which is the brightest mirror both of love, and of all other virtues. See Phil. 2:5-8.

3. Behold how Christ made himself the servant of all! how humble was he in heart! how meek in spirit! how kind and gracious in words! how benevolent in his behavior! how merciful towards the poor! how compassionate towards the distressed! how patient towards his slanderers! how calm in his answers! how merciful towards sinners! Whom did he ever despise? whom did he ever revile, being reviled? How condescending was he to the very meanest! how ready to show acts of grace to all, without distinction! how heartily did he seek the salvation of all men, praying for his very enemies and murderers! Luke 23:34. How did he bear our sickness, sorrows, reproaches, stripes, wounds, and punishments! And indeed, what else is the life of Christ, but a most accomplished pattern of love, humility, patience, and all other virtues whatsoever! This we ought to look into, and to reflect upon it in our hearts; but especially when we are alone. This is better than all the high boasts of knowledge, and all the art and wisdom of the world. This life of Christ is like a seal (Cant. 8:6) to be stamped upon our hearts, and leave there the impression of his image, life, love, humility, patience, cross, reproach, and death. This would prove a true celestial light to our hearts, and a powerful means both to renew us in the inner man, and to transform us more and more into the divine image. Now as Christ was under all men, yea, under all creatures, in his state of humiliation in this world; but is now in his state of exaltation, a Lord over all: so a Christian is, with reference to his faith, a lord over all, nothing being excepted but God; but with regard to his life and conduct, a servant of servants, being under all persons and things.

Chapter XII.

Showing That Christ Is The Only Way And End Of True Godliness; And That Man Goes Astray, When God Does Not Guide And Direct Him

Teach me thy way, O Lord: I will walk in thy truth; unite my heart to fear thy name. – Ps. 86:11.

This way is Christ. He says, “I am the way.” John 14:6. But thou wilt here ask, How am I to come to him? The answer is: By faith. For faith unites us with Christ; love binds us fast; and hope upholds and sustains us while we walk in this way; that is, in the life of Christ. Yet at the same time, faith, hope, and love, all proceed from Christ himself, and are his work in us. All these graces flow from him, and return to him. This way goes out from him, and leads back to him again.

2. Faith apprehends the Person of Christ, and his office; Love follows Christ in his life and conversation; Hope seizes on the glory that is hereafter to be revealed in Christ. Faith must have no other Christ, no other Redeemer, no other Saviour, no other Mediator and Way to life, but Jesus Christ only. Love sets before itself the one only life of Christ, as the most perfect and shining pattern to which to conform itself. Hope looks up steadfastly to Christ, as the glorious Captain of our salvation, keeping its eye fixed upon his everlasting kingdom above. This, this is the right way; this is the unerring truth, wherein we are to walk; and this is what is meant by having the heart united, to fear the Lord's name.

3. These three chief virtues are allied again to three other virtues. The alliance of faith, is with humility; of love, with patience; and of hope, with prayer. For he that believeth, humbleth himself; he that loveth, is patient; and he that hopeth, learns to pray, and boldly to approach the throne of grace. O how goodly and beautiful is this way! This is the way of God, the way of salvation, the path to glory, even our great Master's way! And may He himself teach us this way of truth, and inspire us with courage to walk in it! Where this frame of mind is, there the soul is firmly united to the fear of the Lord; and this is that one thing which David desired. Ps. 27:4. Such a one is resolved heartily to follow Christ in his humility and love, meekness and patience, expelling, through the lowliness of Christ, the venom of pride that lurks within. Consider how Christ thy Lord was made for thee a despicable worm (Ps. 22:6), and trampled upon by the basest of men! and by looking to him, learn to restrain thy haughty temper. In a word, let his humility slay thy pride; and do thou suppress the assaults of covetousness, by meditating on the poverty of Christ. Behold, he had not so much as even where to lay his head (Matt. 8:20), and how eager art thou to grasp in possession whatever thy unbounded desires fix themselves upon! Let the spirit of envy die, by the consideration of the overflowing love of Christ. He hath given thee life itself, and thou grudgest thy neighbor even a morsel of bread. Let the thirst for revenge be overcome in thy breast by the meekness of Christ. Behold! he prayed for his enemies (Luke 23:34); and thou dost not even pray for thy friends. His face being buffeted and spit upon by sinners, he quietly endured it; and thou canst hardly endure a severe look, or an unkind word from thy neighbor! Let the enticements to lust and voluptuousness be beaten down, by the agony and pains which thy Lord suffered in his holy body. Behold, and see, whether the sorrows of any man were ever like unto his sorrows! Lam. 1:12. This consideration will prove a check to the wanton lusts of thy flesh, and a curb to thy thirst after worldly pleasure. He wore a crown of thorns; and wouldest thou wear one of gold? He wept for the sins of others; and refusest thou to weep for thine own? He was a man of sorrows; and shouldest thou wish to be a man of pleasure?

Chapter XIII.

Showing That Jesus Christ Is The True Book Of Life, And That His Poverty Teaches Us To Despise The Glory Of The World

Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.– 2 Cor. 8:9.

All who believe in Jesus Christ, the Son of God, are written “in the book of life” (Phil. 4:3), or as the Lord expresses it, “in heaven.” Luke 10:20. This shall be made manifest in that great day, when the Lord will “confess their names before his Father, and before his angels.” Rev. 3:5. But besides this, the Lord Jesus himself is a most complete Book of a truly Christian life: he being, as the word and wisdom of the Father, made man, and come into the world to teach us by his life and death; and by his conduct and conversation, to set a pattern before us for our imitation.

2. The whole of his life, from his tender infancy to his death, was made up of nothing but a continual series of crosses and afflictions; insomuch that he took hardly any step without the inseparable attendance either of a pressing poverty, or of great contempt, or of most exquisite pains and sufferings: and into these three heads the entire extent of the life of Christ may be fitly resolved.

3. The poverty which the Lord endured, may be considered again under a threefold aspect. In the first place, he was poor in relation to outward things. This he himself declared: “The foxes,” says he, “have holes, and the birds of the air have nests; but the Son of Man hath not where to lay his head.” Matt. 8:20.

4. This indigence in worldly goods was attended by another, which was a poverty of friends. Nothing was more visible in his birth than meanness and poverty. He was born at Bethlehem, the least among the cities of Judah, and of a mother that was destitute of all wealth and worldly greatness. Luke 2:4, 7. Nor did he ever court the favor and friendship of the great and wealthy of this world. It is true, that Lazarus of Bethany was his friend, the Evangelist taking particular notice, that the Lord loved him, and thought him worthy of the title of his friend (John 11:3, 5, 11, 36); but this friendship was not founded on any worldly advantage which the Lord expected from him, but on that faith, whereby he was induced to believe, that Jesus was really the true Messiah.

5. The third degree of the Lord's poverty, was the state of his humiliation, whereby, laying aside the form of God, he humbled himself, and made himself of no reputation. Phil. 2:6, 7. He thereby entered into the depth of our misery. He was wearied in the journeys he undertook, when he “went about doing good” (Acts 10: 38); but particularly, when he healed multitudes of sick and diseased, that continually crowded to him from all parts, and surrounded him often to that degree, that he could not so much as eat bread, and even his very friends thought him beside himself. Mark 3:20, 21. He fulfilled also what was said by the prophet, and is repeated in the Gospel: “Himself took our infirmities, and bare our sicknesses” (Isa. 53:4; Matt. 8:17); never withdrawing from any hardship or approaching calamity, never shrinking under the burden of poverty, or cruel mockings, or unjust reproaches, or other evils, though they were sharp and numerous. And whereas he might have been served by all the creatures of God, and waited on by legions of angels, yet he dispensed with all this glory, and did not exert that sovereign power which he possessed. He suffered his head to be torn by thorns, his hands to be bound, his sacred body to be scourged, his hands and feet to be nailed to the cross, his side to be pierced with a spear. All this he freely allowed, though it was in his power to prevent it, and with one word to restrain all creatures from inflicting an injury on him.