True Christianity

6. In a word, for our sakes, he made himself subject to all creatures. He took upon him the form of a servant, that by his lowliness, he might repair our losses, and reinstate us in that sovereign dominion over all the creatures, which we had lost. He rose from the dead again, and gained a perfect conquest at last, thereby to purchase for us an everlasting victory. He suffered himself to be tempted by the devil (Matt. 4:1, 8), hurried about by his malice, tormented by his instruments, the Jews, fastened to the cross by their cruelty; and all this he underwent, in order to rescue mankind from the power of the devil and all his subordinate tools and agents.

7. Thus the Strongest became weak; the Almighty infirm; the most Glorious, became most despicable; the most Beautiful, most abhorred and hated; the most Exalted, most exposed himself to temptations of all kinds, to sufferings and difficulties, to pains and hardships. Hereby he designed to check and put to shame our sinful tenderness and effeminacy. We are, alas! so tender and delicate that the smallest cross is now complained of as an insufferable burden, and a little trouble and toil undergone for the sake of God and our neighbor, seems a sufficient plea why men should start back into the smooth way, and forsake the Lord; whereas he sends such trials upon men for the purpose of promoting thereby the recovery of their own souls, and the glory of his name.

8. Thus the Lord laid aside for a while the form of God. But this was not all. He did no less lay aside the use of the divine wisdom which resided in him. His conversation with others was plain and easy; and he behaved himself like a man who had not learned letters, as the Jews expressed it. John 7:15. He did not assume to himself the wonted formalities of a great doctor, or of an acute reasoner and disputer. Neither did he act like men that value themselves on account of their parts, skill, polite learning, and high descent. Nothing was more visible in his life and conduct than that quiet serenity of mind which he enjoyed in the midst of all the storms of the world. This was attended, however, by a divine power, an unaffected holiness of manners, an unfeigned charity, meekness, and humility. He made use of plain and easy terms when he “taught the way of God in truth” (Matt. 22:16); therefore he was despised by the proud Jews as an unlearned man. Thus the eternal wisdom of God, speaking through the prophets of old, was cast aside as folly, and the true light of souls rejected as deception: all which may serve to instruct us not to overvalue ourselves upon our parts and abilities; but to consider that they are not given us for the gratification of pride; and to employ them solely for advancing the glory of God, and the good of our fellow-creatures.

9. This simplicity of our Lord was manifested herein also, that he made no display of his glory and majesty. So great was his condescension, that he freely conversed with sinners. He did eat and drink with them; and this for no other reason, but to complete thereby the great work for which he was sent, which was, to “seek and to save that which was lost.” Luke 19:10. It was on this account that he was so grievously defamed with a multitude of odious names by his enemies, who called him “a gluttonous man, a wine-bibber, a friend of publicans and sinners” (Luke 7:34): and at another time, they exclaimed against him as a Samaritan, that had a devil. John 8:48. And, at last, he suffered them to crucify him between two malefactors, as if he were the greatest criminal, whereas he then bore our transgressions.

10. Now he might have gained a greater repute than John himself, who, according to the Lord's own testimony, was a “burning and a shining light.” John 5:35. But he readily renounced any such honor, thereby to give a check to all superficial pretenders to piety, who are too apt to value themselves on account of an outward show of religion: though those that busy themselves so much about form and appearance, may have but little of the life and power of God within them.

11. In short, the Lord forsook all that is lofty and grand in the world. He was a king, and yet would be subject to kings and magistrates, nay, to Joseph and his mother, though they were so mean and indigent. “He went down with them to Nazareth, and was subject unto them.” Luke 2:51. He was Lord over all, and yet when he came into the world, “He came not to be ministered unto, but to minister” (Matt. 20:28), clothing himself in the attire of poverty and meanness. He was the great and wise Prophet, and chose disciples of the lowest rank, plain and simple people. And when it was in his power to behave himself as a Lord and Master in the small company of his followers, yet did he even there divest himself of that right, being “among them as one that serveth.” Luke 22:27. He assumed no lordlike air over them, but chose rather to be a master in life and doctrine, than to have any other distinguishing character of grandeur and pre-eminence. Thus when he taught the duty of obedience, he showed at the same time a pattern of obedience in his own conduct. When he endeavored to instil into his disciples a sense of humility, of patience, of subjection to their superiors, and of other Christian virtues; he practised them first himself, that so his own example might have the greater influence upon the lives of others. Being Head and Master, he thought it becoming his character to be chief also in bearing affronts, reproaches, injuries, poverty, misery, and in performing the most humble services, even such as that of washing his disciples' feet. John 13:5. Thus he proved a Master, Head, and Teacher, not in doctrine only; but in life, in example, and practice.

12. Alas! how great is our folly! Our Head despised worldly honor, and lo! we are in pursuit of it. He submitted to crosses and trials, and we shrink back at the sight of them. He became obedient unto death; and we seek liberty, so that we may follow our own will. But this does not agree with the example which the Lord has set before us, nor with the spiritual maxims contained in the Book of Life, which he has left us for imitation.

13. Consider, therefore, O man, whether the way wherein thou walkest agrees with that excellent way wherein thy Lord and Master walked himself. If thou despisest the narrow way of Jesus, and followest the way of the world, then know certainly that thy way, though smooth and pleasing for a while, will end in utter destruction at last! And thus the first part of Christ's life of sorrow and poverty has been described.

Chapter XIV.

Showing How Christ, By The Shame And Contempt Which He Endured, And By His Self-Denial, Teaches Us To Despise The Honor And Glory Of The World

He is despised and rejected of men; a man of sorrows, and acquainted with grief.– Isa. 53:3.

The second head of the life of poverty of Christ, is the contempt which he endured from the world. After thou hast read over and seriously considered the lesson of poverty exhibited by the Lord, take also a view of the deep and unaffected humility, which was so eminently seen in his whole life and conduct. Never did he catch at the applause of men; never was he actuated by ambition, or any thirst after temporal honor and greatness: on the contrary, whenever men offered to bestow honors and praises upon him, he refused them, both by word and by deed: never did he accept of any honor from men; nay, not even when “they would take him by force to make him a king.” John 6:15. On the other hand, with what inexpressible humility did he bear all the insults, the reproaches, and calumnies with which his enemies loaded him? He was execrated as a Samaritan, and his miracles were maliciously ascribed to the power of Beelzebub. John 8:48; Matt. 12:24. The sound doctrine which he brought down from heaven, was denounced as blasphemy; and he who taught it, was everywhere insulted by foul and uncharitable censures, and such base lies and slanders as the malice of men could contrive. He was betrayed and sold; he was denied and buffeted; he was spit upon and crowned with thorns; he was derided and scourged; he was smitten, and sentenced to death; he was rejected, and condemned to undergo the ignominious “death of the cross.” Phil. 2:8. He was forsaken by God and men; and, in fine, being stripped of all, was executed in the midst of scandalous malefactors, hanging on the tree like one accursed. Gal. 3:13. He was made the common gazing-stock of all his enemies, and derided by all. His prayers were turned into ridicule; his garments were parted by lot; and at the approach of the very pangs of death, he had nothing wherewith to refresh himself but vinegar mingled with gall. Matt. 27:34. At last, when all was finished, he expired on the cross, amid the reproaches, hatred, and indignation of the world; his body was pierced with a spear, and he made his grave with the wicked. John 19:34; Isa. 53:9. Nay, his enemies continued to fume with rage and malice, even now when he had given up the ghost; and called him a deceiver. Matt. 27:63. Being risen at last from the dead, and triumphing over his enemies; they boldly denied the truth of his resurrection. Thus was the Lord, in the beginning, progress, and end of his ever-blessed life, “despised and rejected, a man of sorrows, and acquainted with grief.”

2. In the course of our Lord's life, there is not only displayed to us the abounding treasure of redemption gained by Christ; but it is also most clearly demonstrated, that in this scene of suffering, he is our great teacher and master, our prophet and shepherd, our instructor, light, and constant monitor; that also we, by looking unto him, may learn to despise earthly pomp and greatness; and by closely adhering to him, like true members to their head, “grow up into him in all things” (Ephes. 4:15), being rendered conformable unto his life, “and rooted and grounded in his love.” Ephes. 3:17.

3. But when our lives are contrary to the life of him who is designed to be our Head; when in our actions, words, and endeavors, we do not entirely aim at God's glory, but our own; it is more than evident, that Christ does not live in us, but rather the prince of this world. It is then plain, that we have not yet learned to love Christ, and that we are not yet loose from the various ties of this world; for “whatsoever is born of God, overcometh the world” (1 John 5:4); and so of course is not overcome by it. Nor does such a one any longer love the world; for “if any man love the world, the love of the Father is not in him” (1 John 2:15); and consequently, that of Christ must be absent likewise. For the whole life of Christ teaches us how to die unto the world. Consider then the beginning, together with the progress and conclusion of his life, and remember the profound humility with which he bore the contempt and reproaches of all those that love the world.

Chapter XV.

Showing How We Should, Through Christ, Bear And Overcome The Trials And Contempt Of The World

Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.– Heb. 12:3.

It is a most moving complaint uttered by the Messiah: “I became a reproach unto them; when they looked upon me, they shaked their heads. Help me, O Lord my God; O save me according to thy mercy; that they may know that this is thy hand; that thou Lord hast done it. Let them curse, but bless thou; when they arise, let them be ashamed; but let thy servant rejoice. Let mine adversaries be clothed with shame; and let them cover themselves with their own confusion as with a mantle. I will greatly praise the Lord with my mouth; yea, I will praise him among the multitude. For he shall stand at the right hand of the poor, to save him from those that condemn his soul.” Ps. 109:25-31.

2. This pathetic complaint of the Lord our Redeemer, every Christian ought to represent to himself as a mirror, in which to behold the life of Christ under the cross, together with that of all the saints in general. This way of the cross has been copiously set forth in the Book of Psalms, in order to render it the more familiar to us, and to teach us betimes, that “we must through much tribulation enter into the kingdom of God.” Acts 14:22. Such a consideration gives present ease and comfort under the contempt and reproaches incident to the true followers of Christ, and accustoms them to a conformity to the image of Christ (Rom. 8:29): which as it is one of the greatest honors our Master bestows on his disciples; so it is by the world abhorred and loathed, just as a healing medicine is by a distempered and delicate palate. This conformity is, however, the grand duty of a Christian, inuring him to bear his Master's reproach (Heb. 13:13) and abject image in time, that he may also hereafter bear his glorious image in eternity. Phil. 3:21.

3. Now, as the 109th Psalm above-mentioned, contains a prayer of Christ poured out in the midst of his sufferings; so it mentions, in the latter part, three kinds of trouble more particularly, with which the Lord found himself oppressed.

4. In the first place, the Lord complaineth of a vehement anxiety of heart, declared in this manner: “I am poor and needy, and my heart is wounded within me.” Ver. 22. Behold, what complaints this holy, this eminent Person is reduced to! And what is the reason of them? Surely, to acquaint us in the most affectionate terms, with all that he hath suffered for our sake. He says, “I am poor;” and lo! thou toilest to get estates, to hoard up riches; and yet when thou hast them, thou art still poor and discontented in the possession of them. He says, “I am needy;” and thou, O man, art entirely bent upon thy ease, prosperity, and fulness of bread! He complains, “my heart is wounded within me;” how unreasonable is it then, O man! that thou shouldest desire to be humored and gratified in all thy vain and carnal propensities! Now, if nothing will awaken in thee a love of the cross of Christ, let at least the consideration of the sacredness of the afflicted Person, infinitely exalted above thee, work thee into a ready compliance with his life. Such a consideration will give thee ease and patience under any grief that may attend thee, and make thee relish better those pure and untainted pleasures which will succeed the cross. Therefore, think with thyself in this manner: “I am now put to trouble and anxiety of heart; but the same befell also my Lord and Master, whose very soul was surrounded with sorrows so heavy and acute, with pains so great, that nothing of what I shall ever undergo can equal them.” However, the Lord, after his sufferings, entered into everlasting joy; after contempt, into never-fading glory; through death into life; and through hell into heaven. And thus will it be with the sincere followers of the Lord, to whom their crosses will prove but as so many advances to a more excellent glory, and their affliction will be the avenue to everlasting bliss and happiness.

5. The Lord continues his complaint thus: “I am gone like the shadow when it declineth: I am tossed up and down as the locust. My knees are weak through fasting; and my flesh faileth of fatness.” Ps. 109:23, 24. A most expressive description of the common frailty of human nature! What is a shadow, but a mere nothing, an empty lifeless appearance? To such an abject lowliness, to such an inconceivable degree of humiliation, the Lord suffered himself to be reduced whilst he dwelt among us! He who is life and light itself, and the bottomless fountain of life and happiness, is exposed to labor and infirmities; and should not men hereby learn so much humility at least, as to think themselves far more emphatically as shadows, or as nothing, than the Lord of life himself? At the same time, it is to be remembered that the Lord here refers to his state of humiliation alone, for, in his own glory he is our Lord and our life. He says, “I am tossed up and down as the locust.” The Lord had no settled habitation upon earth, as men of the world have. He was in a constant pilgrimage towards that kingdom which cannot be moved. For this reason he is said to have only dwelt or tabernacled among us (John 1:14), and is here compared to a locust, which having no abiding place, is fearful, and tossed to and fro with every wind. Nahum 3:17; Exod. 10:19. And even in this our blessed Saviour has left us a pattern, to walk as he walked; and since we have no continuing city here, to seek one to come, which “hath foundations, whose builder and maker is God.” Heb. 11:10. What is farther added of the weakness of his knees, and the failing of his flesh, abundantly appeared about the time of his passion, when his “strength was dried up like a potsherd” (Ps. 22:15); and this may be a monitor to us under bodily diseases and infirmities. Should we complain of a fit of sickness, when the Lord of life pined away into weakness, and languished in misery? What matters it, how languid, weak, and neglected our body be, if our soul and spiritual life be but vigorous and sound? The soul ought to “eat that which is good, and delight itself in spiritual fatness” (Isa. 55:2), that so it may grow “strong in the Lord, and in the power of his might.” Ephes. 6:10.

6. Thirdly, the Lord complains of the great contempt he underwent in this world, in order to stop us in our pursuit after vain honor, pride, and self-esteem. “I became,” says he, “a reproach unto them: when they looked upon me they shaked their heads.” What indignity is there like unto this! But the Anointed of the Lord endured it all for no other end, than to rescue mankind from eternal scorn and infamy; for man having become a scorner and hater of God, Christ was designed to make atonement for so heinous a sin, by the extreme contempt which he willingly endured. However, as the Lord by his humble submission to the contempt of the world, has laid a mighty obligation on all Christians to be his followers therein; so the considerations here annexed, may be of use for supporting a man under sufferings of that nature.

7. First consider, that in bearing the contempt of the world, thou bearest no less than the very image of Christ, and followest him who is thy Head and Master. Rom. 8:17.

8. (2) To be contemned and disrespectfully used by the world, is of great efficacy for improving thyself in true humility; a virtue which finds favor with God. “For God resisteth the proud, but giveth grace to the humble.” 1 Peter 5:5.

9. (3) Thy suffering of reproaches for the sake of truth, is an evidence that thou art ranked with that cloud of witnesses, who in all ages have been made “as the filth of the world, and the offscouring of all things,” and so continue to be esteemed “unto this day.” 1 Cor. 4:13.

10. (4) Remember that those that are come out “of great tribulation, shall be before the throne of God” at last (Rev. 7:14), and be there “confessed before the angels of God.” Luke 12:8; 1 Cor. 4:5.

11. (5) Of what consequence is it how contemptuously the world uses thee, since thou art not to rise in the last day (as many shall), “to shame and everlasting contempt” (Dan. 12:2), (the Lord having redeemed thee from that), but to honor and glory!

12. (6) Remember that God does not withhold his grace from thee in this world. When the world frowns, God favors. When men withdraw their kindness, then God confers his mercy. For this purpose the Psalmist prays: “Help me, O Lord my God: O save me according to thy mercy; that they may know that this is thy hand, and that thou, Lord, hast done it.” Ps. 109:26, 27. That is to say: As the Lord removed at last his Son from the cross, from all the labors of his soul, from all the insults of his enemies, and crowned him with glory in heaven; so will he deal with thee also, if thou continuest faithful in bearing the cross, and all the injuries of a profane world. All shall see and shall know, that it is the Lord's hand that hath done it.

13. (7) It was God himself who suffered his beloved Son to be thus contemned, reproached, and reviled, according to the words of the Psalm: “Because for thy sake I have borne reproach; shame hath covered my face.” Ps. 69:7. Remember, therefore, that the same God, who gave a bitter cup to his dear Son, hath also allotted thee thy trials, to humble thee, and to know what is in thy heart.

14. (8) Be sure that the Lord will change all the undeserved reproaches thrown upon thee, into so many blessings, and in his own time pour shame and confusion upon the scoffers. This is expressed in the following verse: “Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.” Ps. 109:28. Nay, if the wicked curse ever so much, yet “shall the curse causeless never come” (Prov. 26:2), as plainly appears from Balaam's attempt, who could not “curse, whom God had not cursed.” Numb. 23:8. Whereas, whosoever feareth the Lord, it shall go well with him at the last, and he shall find favor in the day of his death. The same blessing is bestowed on Abraham, and on all those that walk in the steps of his faith: “I will bless them that bless thee, and curse him that curseth thee.” Gen. 12:3. And in another place we have this encouragement: “Fear ye not the reproach of men, neither be ye afraid of their revilings.” Isa. 51:7. And our Redeemer himself hath declared: “Blessed are ye, when men shall revile you.” Matt. 5:11. And his apostle says: “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.” 1 Pet. 4:14.

15. (9) The Lord goes on in the aforesaid Psalm: “I will greatly praise the Lord with my mouth; yea, I will praise him among the multitude.” Ps. 109:30. Christ now returns thanks to his heavenly Father for the very crosses and reproaches that were allotted him. This is the temper of every sincere Christian. He is thankful in the midst of afflictions and reproaches, particularly when he looks on the hand of that kind Father who entails all this upon him, but who also delivers him. And truly, the Lord never inflicts a judgment on any soul, but he affords at the same time sufficient reason for thanking and blessing him for that affliction. Thus is gratitude the happy product of crosses and trials. And this consideration is fit to sweeten the duty of resignation to the will of God. He that for the love of Christ readily submits to the contempt of a vain world, shall be honored by God again, both in this world and in the world to come. There is a time, wherein the Lord “raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people.” Ps. 113:7. Surely, it argues an excellent spirit, when a man for Christ's sake bears the insults of the wicked, and maintains an unshaken calmness of mind, in the midst of all the calumnies of the world. This is “the ornament of a meek and quiet spirit, which in the sight of God is of great price.” 1 Pet. 3:4.

16. (10) The Psalm concludes, “For he shall stand at the right hand of the poor, to save him from those that condemn his soul.” Ps. 109:31. Here is comfort sufficient to make a Christian bear up against the hardships and reproaches he is exposed to in his warfare. It is never said that the Lord will stand at the right hand of the violent and great ones, of the oppressors and persecutors; but he will stand at the right hand of the poor, who being destitute of the arm or support of men, flee to the Lord alone for help and refuge, as to the sole object of their faith and trust. Those are “remembered, when he maketh inquisition for blood” (Ps. 9:12); and those are the afflicted, or the humble, “whose cry the Lord doth not forget.” Tertullian tells us, “We are then absolved by God, when the world condemns us.” For though “the wicked watcheth the righteous, and seeketh to slay him; yet will the Lord not leave him in his hand, nor condemn him when he is judged.” Ps. 37:32, 33. Thus will the Lord attend thee, O man! with a wonderful deliverance, and afford thee reason enough to extol his name among many, for his marvellous kindness. David himself “had fainted, unless he had believed to see the goodness of the Lord in the land of the living. Wait, therefore, on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.” Ps. 27:13, 14. “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: and then shall every man have praise of God.” 1 Cor. 4:5.

Chapter XVI.