charity are nothing” (1 Cor. 13:2); which is a third motive why we should
desire this excellent gift. In truth, neither the knowledge of divers
tongues, nor the gift of miracles, nor the understanding of high and
sublime mysteries, nor any extraordinary endowments, are sufficient marks
by which to know a Christian; this prerogative being entirely reserved to
“faith, which worketh by love.” Gal. 5:6. Nor does God require any hard
things at our hand (such as the working of miracles), but to exercise love
and humility; virtues that may be apprehended by the meanest capacity. Nor
will it be demanded of thee in the day of judgment, whether thou hast been
versed in arts, tongues, and sciences, or what great parts thou hast
possessed in this world; but whether thou hast exercised thyself in faith
and love. “I was a hungered,” saith our Saviour, “and ye gave me meat,
etc.” Matt. 25:35, etc. And St. Paul says to the Galatians: “In Christ
Jesus neither circumcision availeth anything, nor uncircumcision (no
gifts, no parts, no endowments, no respect of persons); but faith which
worketh by love.” Gal. 5:6.
9. Add to these, as a fourth motive, that passage of St. John: “If a man
say, I love God, and hateth his brother, he is a liar: for he that loveth
not his brother whom he hath seen, how can he love God whom he hath not
seen? And this commandment have we from him, That he who loveth God, love
his brother also.” 1 John 4:20, 21. This all the inspired writers teach,
that love towards God cannot possibly exist in the soul without love to
our neighbor. For he that hates his neighbor must be an enemy to God;
because God is a lover of men, and requires us to be of the same mind.
10. A fifth motive is, that love is the great law of nature, and attended
with many things beneficial to mankind, without which we would not be able
to live. When any good thing happens to man, it certainly proceeds from
divine love. Hence, St. Paul calls love, the “bond of perfectness” (Col.
3:14); and describes, in Rom. 12:9, 10, the excellent fruits that grow
upon this stock. And our Saviour himself teaches to the same effect: “All
things whatsoever ye would that men should do to you, do ye even so to
them: for this is the law and the prophets.” Matt. 7:12. And this is so
universal a truth, that the heathens themselves were, by the very law of
nature written in their hearts, convinced of it. Hence they said: “That
which you would not should be done to yourself, do not the same to
another.” This excellent sentence, the Emperor Severus, a prince adorned
with many virtues, had daily in his mouth, and enacted it into a law for
the good of the country.
11. A sixth motive is, that love is a beautiful image and a foretaste of
eternal life; when the saints shall love each other sincerely; when they
shall delight in one another, and converse together with wonderful and
ineffable concord, in an inexpressible sweetness, in unfeigned affection,
cheerfulness, and joy. Whoever, therefore, would conceive to himself an
image of that marvellous love and harmony, and obtain some foretaste of
the exquisite pleasures of the eternal beatitude, let him study this love,
in which he will find a singular pleasure, with much peace and
tranquillity of mind.
12. The more pure and fervent our charity is, the nearer it approaches to
the divine nature. This is a seventh motive. In God, in Christ, and in the
Holy Ghost, there resides the most pure, fervent, and transcendent love.
It is then that our love becomes pure, when we love one another, not for
the sake of private interest, but for the sake of the love of God, which
is the great and unerring pattern which we ought carefully to follow. For
God loves us with a disinterested love: but if any man loves his neighbor
for his own private profit and interest, his love is not pure at all, nor
does it, in any degree, come up to that sublime example which is set us by
God Almighty. This makes also the difference betwixt heathen and Christian
charity. A Christian loves his neighbor in God and in Christ,
disinterestedly and generously, without debasing himself by any ignoble or
selfish design. Thus is his love preserved pure and sincere, free from
dissimulation, falsehood, and any counterfeit. Whereas the heathens
polluted their deeds with self-honor and interest, and other sinister
ends, which mingled with the best of their actions. This Christian love,
when it becomes a habit in the mind, produces a true fervency of spirit,
to perform still greater acts of love and benignity. And it is then that
love is truly fervent, when it inspires the lover with great mercy and
tenderness towards his fellow-creatures, and prompts to vigorous efforts
to relieve their necessity. When he has the affairs of his neighbor as
much at heart as his own, then he is ready even to “lay down his very life
for the brethren” (1 John 3:16), if need be, or, after the example of
Moses and Paul, to be “accursed” for the brethren, and to be “blotted out
of the book of God,” if this possibly could be done. Exod. 32:32; Rom.
9:3.
13. Hence it follows (which is the eighth motive), that we ought also to
love our enemies, according to the Lord’s precept: “Love your enemies,
bless them that curse you, do good to them that hate you, and pray for
them which despitefully use you and persecute you; that ye may be the
children of your Father which is in heaven. For if ye love them which love
you, what reward have ye? do not the publicans the same?” Matt. 5:44; Luke
6:32, etc. Herein consist the excellency and prerogative of a true
Christian; namely, to subject nature to this divine principle, to tame
flesh and blood, and to overcome the world, and the _evil_ therein with
_goodness_. Rom. 12:21. “If thine enemy hunger, feed him.” Rom. 12:20. It
is not enough for a Christian not to hurt his neighbor or enemy; but he is
commanded to _do_ him _good_, and to support him with such aids, as are
convenient for him (Exod. 23:4, etc.); whoever refuses to comply with
these terms, cannot be a child of God, or a disciple of Christ.
14. The ninth motive is, that whoever does not practise Christian love and
charity, separates himself from the spiritual body of Christ, that is, the
Church; and forfeits all the privileges of this body, and even the merits
of Christ; there being but “one Lord, one faith, one baptism.” Eph. 4:5.
For as the members when cut off from the body, no longer partake of the
life and power of the head, but are dead; so those that do not live in the
practice of love and charity, are separate from Christ, the sole Head of
the Church, and can receive no power and vital influence out of his
fulness. Therefore, St. John says, “He that loveth not his brother,
abideth in death.” 1 John 3:14.
15. Lastly, we ought to love one another, because on the wings of this
love the prayer of a Christian ascends to heaven. By prayer, all good
gifts are to be obtained; and without prayer, all helps and consolations
are expected in vain. But then our prayer must spring from the evangelical
principle of love; since God gives ear to no prayers, but to those that
are grounded on faith and Christian charity: “If two of you agree on
earth, as touching anything that they shall ask, it shall be done for them
of my Father which is in heaven.” Matt. 18:19.
16. Come then, O man! let this sweet agreement and harmony be established
among us upon earth. Let us live in the spirit of love, that peace and
union may dwell among us; for where peace is, there is the God of peace (2
Cor. 13:11; Rom. 15:33); and where He is, there “he hath also commanded
his blessing and life for evermore.” Ps. 133:3.
Chapter XXVII.
Wherefore Our Enemies Are To Be Loved.
_Love your enemies, bless them that curse you, do good to them
that hate you, and pray for them which despitefully use you and
persecute you; that ye may be the children of your Father which is
in heaven._—MATT. 5:44, 45.
The first cause why enemies ought to be loved, is the express commandment
of God by his Son; for which he gives this reason, “that we may be the
children of our Father in heaven,” that is, “of him that loved us when we
were yet his enemies.” Rom. 5:10. As if he had said, “Unless you love your
enemies, you cannot be the children of the heavenly Father: and he that is
not God’s son, what father shall he have?” This commandment of the Lord is
little practised; alas! how backward we are in bringing forth such fruits
as become the children of God! If we be his children, truly we ought to
study the great lesson of loving our enemies, that so, in some degree, we
may express the character of our Father in heaven.
2. The Scripture says, “He that loveth not his brother, abideth in death.”
1 John 3:14. And why does he abide in death? Because he has not yet
received that vital principle which is to be derived from Christ. The
spiritual and heavenly life consists in faith towards God, and in love to
our neighbor. Thus, St. John says, “We know that we have passed from death
unto life, because we love the brethren.” 1 John 3:14. Whence it is
manifest, that love is an undoubted sign and effect of spiritual life or
restoration to life in Christ; as hatred to men is an infallible proof of
spiritual death and separation from God. And this spiritual death here,
will end in eternal death hereafter; of which our Lord faithfully warns
us.
3. Whoever, therefore, suffers his heart to be filled with wrath and
bitterness against his neighbor, ought to know assuredly, that even his
best performances, his prayer and attendance on divine worship, and other
works of that nature, are altogether vain, and of no account before God.
St. Paul says, “Though I bestow all my goods to feed the poor, and though
I give my body to be burned, and have not charity, it profiteth me
nothing.” 1 Cor. 13:3.
4. It is, on the other hand, the property of a noble and divine mind, to
pardon injuries. Behold how long-suffering God is, and how easily he is
reconciled. Ps. 103:8. Consider the example of Christ, the Son of God,
who, in the midst of his exquisite torments, like a patient lamb, did not
so much as “open his mouth.” Isa. 53:7. Contemplate the nature of the
divine Spirit, who appeared in the form of a dove (Matt. 3:16), with a
view that by such a representation he might teach us a dove-like meekness
of mind, and recommend to us that tender simplicity of manners, which
becomes a true Christian. With what patience did Moses bear the reproaches
of the people, thus deserving to be called “very meek, above all the men
which were upon the face of the earth.” Numb. 12:3. Remember also the
conduct of David, and with what lenity of mind he heard the curses of
Shimei. 2 Sam. 16:10.
5. True love teaches us to be angry with none but ourselves. True peace
consists not in having much wealth, but in bearing patiently whatever goes
against our nature. Should a madman rail at the sun, and curse it for
being nothing but darkness, the sun would never be darkened by his
reproachful language, but continue his course, and enlighten the world as
before. So do thou also, and remember that there is no sweeter or better
revenge than to forgive. Such wise and excellent rules were practised by
many of the heathens themselves. Pericles, the Grecian orator, having
patiently heard a man revile him for the space of a whole day, when night
came on, kindly invited him to his house, and entertained him in a
friendly manner, saying, “It is easier to speak evil of virtue than to
possess it.” Thus Phocion, general of the Athenians, when he had deserved
well of his country, but through envy was adjudged to death, and was now
about to undergo the sentence, being asked if he had any commands for his
son, generously made answer: “None, except that he never take measures to
revenge this injury, which I suffer of my country.” The Emperor Titus
being told that two brothers had conspired to cause his death, scrupled
not to invite them both to sup with him; and in the morning went with them
to the theatre, and placed himself betwixt them, to behold the play. Thus
with marvellous clemency he overcame, at last, their baseness. And when
Cato had committed suicide, Julius Cæsar said: “I have lost a glorious
victory; for I had intended to forgive Cato all the evil that he has done
to me.”
6. But after all, as to the man who cannot be influenced by the
unspeakable patience and meekness of the Son of God himself, to forgive
and to love his enemies, him neither the example of the saints, nor of
heathens, will ever be able to melt into love and forbearance. For what
greater injustice and barbarity can be conceived, than that the Son of God
should be so shamefully treated by the children of men, be scourged with
stripes, crowned with thorns, spit upon, and loaded with all the marks of
scorn and derision; and lastly, be nailed on the cross? Nevertheless, he
was able to bear, with an unshaken firmness, all the affronts and
indignities which the malice of men was able to contrive; nay, and freely
to pardon all this barbarous usage, and to pray, “Father, forgive them!”
Luke 23:34.
7. And, truly, it was to this very end that our blessed Redeemer set his
example before our eyes, that it might be an all-healing medicine for such
spiritual diseases as have seized upon us; particularly, that it might
abase all pride and loftiness, strengthen what is weak, supply what is
defective, and correct what is evil and out of order. Can the distemper of
pride be so violent, as not to be healed by the profound humility and
lowliness of Christ? Heb. 5:8. Can avarice and covetousness prove so
stubborn, as to baffle a remedy derived from that sacred poverty which
appeared in Jesus Christ? What wrath is so fierce and vehement, that his
meekness and lenity cannot mollify it? What desire of revenge so bitter
and barbarous, which his patience cannot assuage and compose? What
inhumanity so great and cruel, which the love of Christ cannot warm into a
sweet and compassionate temper? And what heart can be so hard and
obdurate, as not to be melted with the tears of Jesus Christ himself?
8. Who would not heartily wish to be made like God the Father, his Son,
and the Holy Ghost, and to carry within him the excellent image of the
sacred Trinity, which chiefly consists in love and forgiveness? For it is
the highest of all the divine properties, to show compassion and mercy, to
spare and to pardon, to be kind and gracious: and that must be undoubtedly
one of the sublimest virtues, which makes us bear the nearest resemblance
to the Most High God, and to all such persons as are the most conspicuous
for goodness and virtue.
9. Lastly, the highest degree of virtue is, when a man, overcoming
himself, is ready at any time to forget injuries, to pardon offences, and
to show acts of favor and clemency. “He that is slow to anger,” says
Solomon, “is better than the mighty: and he that ruleth his spirit, than
he that taketh a city.” Prov. 16:32. This is the highest step of the
soul’s ascension in her spiritual exercise; and when she has attained it,
she rests in God, and is perfect in him.
Chapter XXVIII.
Showing How The Love Of The Creator Should Be Preferred To That Of All
Creatures; And How Our Neighbor Is To Be Loved In God.
_If any man love the world, the love of the Father is not in
him._—1 JOHN 2:15.
The heart of man is so constituted, that it cannot exist without love; it
must love God, or the world, or self. If, therefore, man be under so
strong a compulsion to love, let him direct his love to God, the supreme
Good, and give up that affection to Him, who originally planted it in man,
and kindled it by his good Spirit; and who is still ready, at our fervent
request, to rekindle this flame in the soul. His love to us is still the
great principle that produces our love to him: and if his love to us meet
with a suitable return on our side, then his love will, day by day, more
ardently embrace us. For love begets love, according to the words of the
Lord: “He that loveth me shall be loved of my Father.” John 14:21.
2. Wherever the love of God resides, it disposes the soul freely to love
all men, and not only to wish them well, but to do them all proper acts of
love and beneficence; this being the property of that love which is
grounded in God, and derived from him. Such a lover of God and of his
neighbor, will never hurt or defraud any man in word or deed.
3. But the generality of the people are engrossed so much with the love of
the world, that they never even admit the love of God into their hearts.
This is plain from that false love with which they treat their neighbor,
and which, under a show of friendship, seeks nothing but temporal
advantage. Nothing in the world should be loved to such a degree, as to
injure the love of God, or to come in competition with it; especially
since there is so great a vanity and vileness in the world, and so great a
worth and majesty in God, as that no comparison can ever be made betwixt
them. As God infinitely excels all his creatures, so the love of God
infinitely excels in holiness and dignity all the love we can bear to the
creature, and is in no wise to be compared with it. No love to the
creature ought to have sufficient weight with us, to make us offend the
love of God, or to act in opposition to the same.
4. St. Paul says: “Who planteth a vineyard, and eateth not of the fruit
thereof?” 1 Cor. 9:7. These words may not improperly be applied to this
case. Who is more worthy of our love, than he that hath planted it in our
hearts, and to whose love we owe our life and being? And as we all live by
the love of God in Christ, so we should all adhere to this love, and make
it our constant support even in the time of adversity. As a pilot in
tempestuous weather, does not leave the ship to the mercy of the billows,
but secures it by the anchor as well as he can, and stays its unruly
motions; so in like manner, when the ship of our faith is tossed about in
the sea of this world, and beset on all sides with the temptations of sin
and vanity, of wrath and pride, of lust and avarice, we should hold to the
love of Christ, and not suffer our hearts to be removed from that
spiritual steadfastness, which is to carry us safe through all the
tempests of this perverse and boisterous world. Romans 8:38, 39. Thus,
when sin and death, the devil and hell, tribulation and persecution, and
other miseries, threaten to overwhelm us, we are then to hold fast the
love of God manifested in Christ Jesus. This divine love is like that
mountain of salvation which was showed to Lot when he went out of Sodom,
to escape the fire of that accursed place. Gen. 19:17.
5. The fire of lust, attended with everlasting flames and torments, is
worse than that of Sodom. But the love and fear of God are a sovereign
remedy against this profane love, and against any motion contrary to its
pure and heavenly nature. It was this divine fear and love which preserved
Joseph from the enticements of Potiphar’s wife, and it still guards us
against the snares of an evil world. Gen. 39:9.
6. No man can love the world, but he who has never tasted the love of God;
nor can any man hate, defraud, or circumvent his neighbor in anything, but
he that does not love God from his heart. Whence arise all the anxious
cares of this life, that grief and vexation of spirit with which poor
mortals are disturbed? Surely, from nothing but from a want of the love of
God. For the sweetness of divine love is so strong and effectual, that it
mitigates the sense of all the miseries that are incident to this life.
This love renders a man happy even in death itself.
7. Again, such is the nature of love, that it influences a man to lay
aside all thoughts about anything else, and to fix his attention entirely
on the beloved object, in order to possess and enjoy that alone. Why then
are the children of men so much besotted with the things of this world?
Why do they not entirely forget all wealth and honor, lust and riches,
that they may enjoy him alone, whom they profess to love? This was in
former times the constant practice of the holy men of God; whom the
exquisite sweetness of this divine love had so much overpowered, as to
make them forget the whole world, and even themselves also. Hence they
were accounted fools in the world, when at the same time they were the
wisest of all men; and their despisers most deserved the name of fools and
madmen, as preferring a handful of frail and transient things, to
everlasting and never-fading prosperity. Those are the greatest fools, who
call the godly by that name, who, setting their love on things above, are
deeply concerned to obtain and eternally enjoy them. 1 Cor. 3:19; 4:10.
8. A true lover of God, loves God as if there were nothing in the whole
universe to love but God alone. And for this reason, he finds all that in
God, which he sought before in the world. For God hath in himself all
things _essentially_, whatever we can desire. He is true honor and joy; he
is peace and pleasure; he is wealth and magnificence. With him are light
and life, glory and majesty, and all those delights that the heart of man
can desire. All is found in a more substantial and transcendent manner in
God, than it is in the world. If, therefore, thou lovest any creature, for
the sake of _beauty_, transfer thy love to God, who is the fountain of all
beauty. If thou wouldst love that which is _good_, fix thy love upon God,
who is the eternal source of all goodness, nay, the essential _Good_
itself, and without whom there is no goodness at all. Matt. 19:17. For
whatever goodness the creature may seem to possess, it is but an
inconsiderable drop derived out of the ocean of the infinite goodness of
God, and which is besides impaired by many frailties and imperfections
that adhere to it.
9. To conclude—is it not far better to set thy love and affections on God
alone, the unexhausted fountain and well-spring of all perfection and
goodness? The less a thing has of earthly gravity in it, the lighter it
is, and the more easily is it carried upwards. So it is with the soul; the
more it cleaves to earthly things, and is pressed down by them to the
ground, the less ability has it to raise itself to God, and rejoice in its
Maker. In a word, the less a man loves this world, the more will the love
of God and of his neighbor prevail in the soul.
10. Hence it follows that he that loveth God, cannot but love his neighbor
also, and he that dares to offend God, will not forbear to offend his
neighbor.
Chapter XXIX.
Of That Reconciliation To Our Neighbor, Without Which God Withdraws His
Grace.
_First be reconciled to thy brother._—MATT. 5:24.
Every one who desires to be reconciled to God, must of necessity endeavor
to reconcile himself to his neighbor; because God takes the injury which
is offered to man, as offered to himself, and the evil done to man, as
done to himself.
2. When, therefore, any one offends both God and man, he cannot be
restored to the favor of God before he is reconciled to man his neighbor;
for having offended them both, he must also be reconciled to both, which
is expressly attested by Christ himself: “If thou bring thy gift to the
altar, and there rememberest that thy brother hath aught against thee,
leave there thy gift before the altar, and go thy way; first be reconciled
to thy brother, and then come and offer thy gift.” Matt. 5:23, 24.
3. It will be needful, therefore, to say something further of the love of
God and of our neighbor, and to show how impossible it is to separate the
one from the other: and again, that this reconciliation, so joined
together, proves the true source of brotherly love and affection.
4. This the beloved disciple has expressed as follows: “If a man say, I
love God, and hateth his brother, he is a liar: for he that loveth not his
brother whom he hath seen, how can he love God whom he hath not seen? And
this commandment have we from him, that he that loveth God love his
brother also.” 1 John 4:20, 21. So utterly impossible is it, that the love
of God should subsist without the love of our neighbor. Hence, also, it
follows, that he who truly and unfeignedly loves God, will also embrace
his neighbor with the same sincere affection. And again, if the love which
we profess to bear to God be hypocritical and false, then the love with
which we seem to love our neighbor, will rise no higher than its
principle, but prove false likewise. Therefore, the love of our neighbor
is the test of our love of God, by the right application of which, the
truth or falsehood of that love will easily be discovered.
5. This consideration gives us a true insight into the love of our
neighbor, and that brotherly reconciliation which ought to attend it.
There is a twofold object given by God to man, to which all the actions of
his life are constantly to tend; namely, the love of God, and of our
neighbor. Into this, all our endeavors ought finally to be resolved, and
we ought to make a daily progress in this holy exercise; since we are to
this very end, created, redeemed, and sanctified. In a word, Christ
himself is the one and only scope in which all our actions ought to
centre. Now, the more we approach to love, the more we approach to Christ,
and the better we imitate his unblamable life.
6. For this end God was made man, or, the Word was made flesh, that he
might set before our eyes a most lovely and living image of his infinite
love and kindness, and that from hence it might appear, that God was LOVE
itself; love in His own immense, incomprehensible, and unsearchable
essence; and that man, by viewing so amiable an object of love as is
displayed in Christ Jesus, might be transformed into the same image day by
day.
7. Furthermore, as, in Christ, God and man are united together by an
indissoluble tie, so the love of God is so closely connected with the love
of our neighbor, that the former cannot exist without the latter. Nay, the
love of God and of our neighbor can be no more disjoined or put asunder,
than the divine and human natures in Christ. And as he who injures the
humanity of Christ cannot but affront his divinity also; so he who offends
man, is in like manner guilty of offending the infinite God himself. We
cannot be angry with our neighbor, without being, at the same time, angry
with God!
8. We will illustrate what has been said, by the following comparison.
When a circle is made, and from its centre a number of lines are drawn to
the circumference, all these lines, though ever so distant in the
circumference, meet together in the point, which is in the middle. Here
they are all united in one, and all flow into one, be they ever so wide
asunder, yea, even directly opposite one to the other. Not one of all the
lines, let their number be ever so great, can be broken from the rest,
without losing its communication with the centre itself, wherein they all
meet. So God is a point, or a centre, whose circumference is everywhere,
extending in a manner, to all men upon earth. Whoever presumes to break
off the lines of his love from his neighbor, must, in like manner, disjoin
and break them off from God at the same time. And as all these lines
cohere and concur in the centre, and therein mutually affect one another,
so is there a sort of central sympathy, and a fellow-feeling, as it were,
of the sufferings of our neighbor, provided we be but all united in God,
the great centre of all good Christians.
9. The truth of what has been said, is forcibly illustrated in the history
of Job. When the tidings were brought him, that his temporal goods were
destroyed, it appears that he quietly bore the loss of them, without
giving any great sign of discontent at the appointments of Providence. He
still continued to bless the Lord, and freely to own, that he who had
given him his property, had also a right to take it away whenever he
pleased. But when he was told, that he had also lost his children, then
indeed it went to his heart: then he “arose, and rent his mantle, and
shaved his head, and fell down upon the ground.” Job. 1:20. So let every
true Christian act when he hears of the calamity of his neighbor (here
represented by the children of Job); knowing that he ought more to be
affected with the misery of his neighbor, than with the loss of all his
worldly substance. For it is the property of true love, to be moved with
the miseries of other men more than with our own losses. O, happy men! if
they would live together in mutual love and affection! Then frauds would
cease; then injuries would be known no more, nor would there be any
complaint of unjust ways, or of underhand dealings.
10. In order that this might be the more deeply impressed on the heart,
God was pleased to create but _one_ man in the beginning, together with
Eve, who was soon afterwards made. Gen. 2:21, 22. This was done, that all
mankind, springing up from one original stock, and, as it were, from one
root, might all unite in mutual kindness and brotherly affection with one
another. This is the reason why God did not create a multitude of men in
the beginning, but one only; whereas he created many beasts, trees and
herbs at once.
11. The love which God commands us to pursue, is of that agreeable nature,
and of that incomparable sweetness, that it does not in the least burden
either a man’s soul or body. Nay, it renders the mind easy under every
event, is most agreeable to our very nature, and in every respect attended
with a quiet and blessed life. But if the same God who has enjoined thee
to love thy neighbor, had commanded thee to hate him, thou wouldest then
have had cause to complain of hard usage, and of a far heavier burden than
that which love can possibly impose upon thee. For the spirit of hatred
and revenge is a tormentor of the soul, and a daily grief and vexation to
those that are enslaved by it. On the contrary, love refreshes the whole
man; and is so far from weakening or destroying body or soul (which is the
common effect of hatred and envy), that it is a great preserver of both,
and exhilarates them by the healing influence which it carries with it. In
a word, to those that love God, it is a pleasure to love their neighbor
also; but those who do not love God think it a hard and difficult task to
embrace their neighbor with brotherly love.
12. But if thy depraved nature should still find it a hard task to love
thy neighbor, then consider how much harder it will be to be banished
forever from the presence of God, and to endure the pangs of hell to all
eternity. Wretched is the man, who makes so sad a choice as to prefer
hell-torments to a friendly reconciliation. Our own experience would soon
convince us, if we made the trial, that as by faith we enjoy solid peace
with God (as the apostle assures us, Rom. 5:1); so by Christian love and
reconciliation we enjoy peace with men, together with much ease and
tranquillity of heart: whereas, on the contrary, a mind full of rancor and
malice frets itself, and has no other reward to expect than the lashes of
an unruly conscience.
13. The sum of all this is: Every virtue rewards its followers with peace
of conscience; and every vice punishes those that commit it with the
recompense which they deserve. Every virtue exalts those that practise it;
and every vice covers its slaves with shame.
14. With regard to the order and method by which we are to proceed in
working out a sound reconciliation with our offended neighbor, the
Scripture is explicit. The terms of reconciliation are these: 1. The
offender is to confess his sin to his neighbor whom he has offended. 2. He
is faithfully to restore that of which he has defrauded his neighbor; that
is, he ought to return not only the _principal_, but also the _fifth_ part
over and above it. 3. If there be none to receive it, he is then to offer
it unto the Lord himself. Numb. 5:7, 8.
15. This restitution of things unlawfully taken away, is commanded in such
strong and expressive words, as to show that it is absolutely a necessary
part of unfeigned repentance. St. Augustine has thus expressed his mind on
this subject: “The sin is not remitted, unless the thing unlawfully taken
away be restored.”—“When the thing that is taken away may be restored, and
is not restored, there is no true, but a feigned repentance.”
16. And truly it is the property of unfeigned repentance to contemn all
earthly things, and count them as loss (Phil. 3:8), in respect of that
abounding grace which is bestowed upon a penitent sinner. Of this we have
a glorious instance in Zaccheus, and in his conversion to God (Luke 19:8);
who has had, however, comparatively few followers in this age. Sound
conversion to God cleanses the heart, and purifies the conscience, by
faith in Christ; it breaks the power of sin, and by influencing a man to
restore such things as are wrongfully detained, not only clears the heart
before God, but also the outward conduct in the eye of the world. For in
the heart and conscience a man is a thief before God, as long as he keeps
any thing back that is taken away, however he may cease to steal
hereafter. Therefore, in order that repentance may prove true, and the
conscience be freed from guilt, all possible restitution is to be made: or
if a man be not able to make full restitution, he ought fervently to
implore the Lord, that he himself, in his stead, would restore the things
taken from his neighbor, and thus do justice.
17. Since a sinner is thus bound in a twofold respect to God and to his
neighbor, in order that his repentance may be full and efficacious, it is
required that both be satisfied. God does not accept any man’s repentance,
unless he be first reconciled to his neighbor. Therefore, it is to no
purpose if thou shouldest say unto God: “Merciful God, I confess that I
have offended and injured my neighbor; I have damaged him by wicked usury
and fraud; and have dealt so with him, as I would not that another should
deal with me: which iniquity I humbly entreat thee, O Lord, to pardon for
thy dear Son’s sake.” Be not deceived; God will not be mocked! He repels
thy prayer, and saith: “Restore first that which with fraud and usury thou
hast taken from thy neighbor, and then thy pardon shall be ready.” Not as
if a man merited the pardon of God by this restitution; this is a debt due
to his neighbor, and how can he pretend to merit any thing by that
restitution which he is so engaged to make, and which the law of God
expressly enjoins? For thus hath the Lord commanded: “All things
whatsoever ye would that men should do to you, do ye even so to them.”
Matt. 7:12. “For with the same measure that ye mete withal, it shall be
measured to you again.” Luke 6:38.
18. The same truth is confirmed by the following Scriptures: “Leave thy
gift (oblation or sacrifice) before the altar and go thy way; first be
reconciled to thy brother, and then come and offer thy gift.” Matt. 5:24.
“Cease to do evil; learn to do well; seek judgment, relieve the oppressed,
judge the fatherless, plead for the widow. Come now, and let us reason
together, saith the Lord: though your sins be as scarlet, they shall be as
white as snow; though they be red like crimson, they shall be as wool.”
Isa. 1:16-18. And again, by the same prophet the Lord thus reasons: “Is
not this the fast that I have chosen? to loose the bands of wickedness, to
undo the heavy burdens, and to let the oppressed go free, and that ye
break every yoke? Is it not to deal thy bread to the hungry, and that thou
bring the poor that are cast out to thy house? when thou seest the naked
that thou cover him, and that thou hide not thyself from thine own flesh?
Then shall thy light break forth as the morning, and thine health shall
spring forth speedily; and thy righteousness shall go before thee; the
glory of the Lord shall be thy rearward.” Isa. 58:6-8.
19. All these Scriptures, with one consent, proclaim this great
truth,—that God will not accept the repentance of any man, or hear his
prayer, or regard his alms and oblations, unless he be first reconciled to
his neighbor, and make him all the restitution that is in his power.
Chapter XXX.
Of The Fruits Of Love.
_Charity suffereth long, and is kind; charity envieth not; charity
vaunteth not itself, is not puffed up, doth not behave itself
unseemly, seeketh not her own, is not easily provoked, thinketh no
evil; rejoiceth not in iniquity, but rejoiceth in the truth;
beareth all things, believeth all things, hopeth all things,
endureth all things._—1 COR. 13:4-7.
Even as the tree of life stood in the midst of Paradise (Gen. 2:9); so
Jesus Christ stands in the Paradise of the Christian Church, in order that
all believers might derive life and strength from him. The whole substance
of the Christian religion consists in _faith_ and _love_. As by _faith_ in
Christ, the life of a Christian is rendered acceptable to God (the life
which he lives being not so much his own, as the life of Christ in him);
so LOVE proves the fruitful principle of all such charitable acts as
relate to his neighbor. And so true is it, that all virtues, how shining
soever they may be, are of no account without charity; that even faith
itself is counted dead if it be without love. James 2:17. For although
faith, as it respects justification, has no regard to works, either
preceding, accompanying, or following it, but to JESUS CHRIST only, on
whom it lays hold; yet is that faith but mere show and pretence which is
not attended with love, though it should even work miracles. For as a body
destitute of a soul is dead; so the inward spiritual man, if he have not
love, is dead in all his members. Therefore hath the apostle declared,
that faith should work by love. Gal. 5:6. It is true that faith justifies
a sinner without works (Rom. 4:6); yet when it performs the functions of
mutual love among men, it will necessarily be accompanied with a train of
good works; this being the true test by which genuine faith can be
distinguished from all counterfeits. This is that faith which works by
love; this is the tree which bears abundance of fruits, as from the
following considerations will farther appear.
2. The _first_ of these fruits is long-suffering. “Charity suffereth
long.” The nature and constitution of this virtue no one ever more fully
expressed than Christ himself, the true tree of life, whose goodly and
salutary fruits we ought to eat, and to convert into our own substance and
nature. As he by his wonderful long-suffering bore the malice of the
world, that thereby sinners might be brought to repentance (Rom. 2:4); so
do thou also, O man, order thy life and manners, that it may appear
evident, that the meek and gentle Christ lives in thee, and that thou
mayest continue in him, as a member firmly united to its head.
3. The _second_ fruit is kindness. “Charity is kind.” This virtue was also
most eminently seen in Christ Jesus, and in that example which he hath set
us. David says: “Grace is poured into thy lips.” Ps. 45:2. And the
Evangelist tells us, that “they wondered at the gracious words which
proceeded out of his mouth.” Luke 4:22. To these words do thou give
attention, O man, and follow this great pattern of love and benignity,
that so Christ may also speak by thy mouth, and that thou mayest remain
united to him in perpetual charity.
4. The _third_ fruit is, not to be envious and revengeful, but to be ready
to remit any offence whatsoever. “Charity envieth not.” Nothing is more
agreeable to the nature of God, than to forgive. “The Lord is merciful and
gracious, slow to anger, and plenteous in mercy. He will not always chide,
neither will he keep his anger forever. He hath not dealt with us after
our sins, nor rewarded us according to our iniquities.” Ps. 103:8-10. “If
the wicked will turn from all his sins that he committed, and keep all my
statutes, and do that which is lawful and right, he shall surely live, he
shall not die. All his transgressions that he hath committed, they shall
not be mentioned unto him; in his righteousness that he hath done, he
shall live.” Ezek. 18:21, 22. “Is Ephraim my dear son? Is he a pleasant
child? For since I spake against him, I do earnestly remember him still;
therefore my bowels are troubled for him; I will surely have mercy upon
him, saith the Lord.” Jer. 31:20. And lastly, this divine goodness is most
clearly expressed by Isaiah, and represented as the very character of God:
“I, even I, am he that blotteth out thy transgressions, for my own sake,
and will not remember thy sins.” Isa. 43:25. Therefore be thou in this
respect also like unto the merciful God. Forgive, I say, and forget the
trespasses of thy neighbor, that so, in like manner, Christ may also
forgive thine offences and transgressions. It is then that the same mind
is in thee which was also in Christ. And in this order alone thou shalt
obtain fellowship with him.
5. The _fourth_ fruit is candor. “Charity vaunteth not itself.” A kind and
charitable man does not misjudge his neighbor, vaunt it over him, rashly
censure him, or disingenuously deride him before others. True love is
altogether averse to these unfair proceedings. Whoever sincerely loves his
neighbor, shows his heart in his countenance, and does all things
ingenuously, and without guile. A visible example hereof Christ himself
hath left us, whose deportment was equal both to friends and enemies, and
who from the bottom of his heart endeavored most earnestly to promote the
salvation of mankind. Let this be an example to thee, O man, and follow in
thy Master’s footsteps, that so the candor which was in Christ, may also
shine forth in thy life and conduct. As the Lord has most heartily
espoused our good and interest, so ought we in like manner, to do the same
among ourselves also; if we wish to partake of the nature of Christ, and
to be united to him, as living members to their Head and Saviour.
6. The _fifth_ fruit is, not to be “puffed up.” Charity is not of a
haughty and supercilious temper. It is not swelled with high conceit on
account of its own deeds and performances. Behold again thy Lord Jesus!
When a woman, in a great concourse of people, lifted up her voice and
said: “Blessed is the womb that bare thee, and the paps which thou hast
sucked,” “Yea,” replied he, “rather blessed are they that hear the word of
God and keep it” (Luke 11:27, 28); humbly removing from himself that
praise which was entirely due to him, and resigning it to those that truly
loved the Lord. If thou also resolvest to do this, then verily the humble
Jesus lives in thee, and thou livest in him; it being the constant
character of true charity, to transfer the praises of men to another whom
it esteems more worthy of them.
7. The _sixth_ effect of charity is, “not to behave itself unseemly.” A
man endued with love, is not easily soured with discontent, or with any
morose humor. His conversation is easy, obliging, and so concordant with
all the offices of love and humanity, that the kindness residing within
may even be read in his countenance. Of this sweetness of temper, the Lord
Jesus hath left us a most bright and holy pattern. He did all with a
spirit of mildness; and when he conversed with sinners, then pity and
compassion visibly appeared in his very mien and aspect. This sweet temper
of Christ ought also to be transfused into our souls, so that our life may
prove a transcript of this most blessed original.
8. The _seventh_ fruit of true love is, “not to seek her own.” A true
Christian has by love obtained such enlargement and liberty of soul, as to
serve his fellow-creatures freely, without any view to self-interest.
Nothing is more pleasing to him than to do good to all without the least
expectation of gain. This pure and disinterested love originally dwells in
God Almighty. He gives all things freely, without receiving any profit at
all. He commands us to fear and worship him, for no other reason than to
make us proper objects of his divine love and benignity. And, lo! what a
glorious pattern of disinterested love Christ has set before us! Matt.
20:28. As a tree, without respect of persons, imparts its fruit to all in
the most ample and universal manner; so has Christ, and God in Christ,
given himself unto us as the greatest and most excellent Good. Go now, O
man! and practise the same virtue; that so Christ, the ever-living _vine_,
may bud in thee, and that thou mayest become a fruitful plantation of the
Lord. Isaiah 61:3.
9. The _eighth_ fruit of true love is, “not to be easily provoked.” A man
that has tasted of true love, is not apt to entertain any bitterness, much
less to vent it by cursing and railing words. Contemplate again the life
of Jesus, who did not so much as open his mouth against his enemies, nor
pour forth any bitter and vehement speeches, but gave blessing and life to
those that hated him. Isaiah 11:3; 42:2. And though he, indeed, denounced
wrath against Chorazin, Capernaum, and Bethsaida, and uttered many woes
against the Pharisees (Luke 10:13; 11:42); yet this did not proceed from a
bitter or revengeful temper; but was no more than a serious and earnest
exhortation to true and unfeigned repentance, that so the offenders might
at last be saved. Therefore, let us be cautious, lest any root of
bitterness should at any time spring up in us, and so hinder our charity,
and thus many be offended. Heb. 12:15.
10. The _ninth_ fruit of charity is, “to think no evil.” This is also the
property of God Almighty, as he himself testifies: “For I know the
thoughts that I think towards you, saith the Lord, thoughts of peace, and
not of evil, to give you an expected end. And ye shall seek me, and find
me, when ye shall search for me with all your heart.” Jer. 29:11, 13.
Whence it follows that whosoever has thoughts of peace towards his
neighbor, has the mind of Christ, and is animated and influenced by his
Spirit.
11. The _tenth_ fruit is, “Love rejoiceth not in iniquity,” nor has it
pleasure in the injury or oppression of good men, as Shimei had when David
fled before Absalom. 2 Sam. 16:5, 6. On the contrary, true love imitates
Christ Jesus, who, with a tender compassion, beholding with a mournful
countenance, the fall of Peter (Luke 22:61), raised and reclaimed him, and
thereby fulfilled the words of the Psalmist: “God raises them that are
bowed down.” Ps. 146:8. And how did he deplore the evil which was hanging
over the men of Judea, and the destruction of their temple and city! Luke
19:41; 15:4. With what fervency, with what a hearty desire, did he bring
his wandering sheep into the right way; and with what a sweet and gentle
voice did he allure them home! Let us imitate so great a master of love;
and if any one be overtaken in a fault, let us bewail his case, instruct
him in the spirit of meekness, and bear his burden, that so we may fulfil
the law of Christ. Gal. 6:2. For he did first bear himself the burden of
our sins, that we, being made his living members, might be formed to the
same temper by him, who is the Head of the Church.
12. The _eleventh_ property of charity is, that it “rejoiceth in the
truth,” and is exceedingly pleased with a Christian order of things. Of
this we have an example in Christ Jesus, who, at the return of the seventy
disciples, rejoiced in spirit and praised his Father for the success which
had attended their function. Luke 10:21. Thus also the angels in heaven
rejoice (as Christ himself teaches us), over the conversion of a sinner.
Luke 15:10. Whoever, therefore, seriously lays to heart the practice of so
Christian a virtue, manifests thereby an angelical temper of mind: nay, it
is a proof that the very mind of Christ, yea, of God himself, resides in
that soul.
13. The _twelfth_ fruit of charity is, to “bear all things,” in order to
preserve the bond of peace and of mutual friendship. Love patiently bears
the infirmities of others, after the example of St. Paul, who was made
weak with the weak, that he might profit the weak: nay, he was made all
things, if by any means he might be an instrument to save some. 1 Cor.
9:22. The same heavenly love _believeth_ all things, and suspects no evil
of its neighbor; _hopeth_ all things, praying and desiring that peace and
happiness may constantly accompany our fellow-creatures. And, lastly, true
love _endureth all things_ for the sake of benefiting a neighbor; all
which our blessed Redeemer, by his own example, has most feelingly taught
us. He bore all manner of reproaches and injuries for our sins; he
underwent most inhuman scourgings and buffetings, with extreme poverty,
that in him, and by him, we might obtain everlasting joy and honor.
14. The _thirteenth_ fruit of love is, “not to faint or be weary,” in
doing good. Herein it is like God, whose mercy is from everlasting to
everlasting upon those that fear him. Ps. 103:17; Luke 1:50. God expects
and waits that he may be gracious unto us. Isa. 30:18. In order that he
might have mercy on us, he rose up to spare us, and he loves to be exalted
in showing mercy. His love is stronger than death, which many waters are
not able to quench, and from which nothing can ever separate us. Cant.
8:7. He hath mercy on us with everlasting mercies. And though he declares,
on a certain occasion, that he is “weary with repenting” (Jer. 15:6); yet
is this confined to those only who wilfully reject the tender of his
mercy, who despise his grace, and abuse his goodness: and in no wise
affects those that heartily fear him. “The mountains shall depart, and the
hills be removed; but my kindness shall not depart from thee, neither
shall the covenant of my peace be removed, saith the Lord that hath mercy
on thee.” Isa. 54:10. After this standard of divine mercy, we ought also
to regulate the love we bear to our neighbor, so that it may never fail or
faint in acts of humanity and kindness; no, not even in those which we are
bound to bestow on our very enemies. As Christ did, so ought we, from a
compassionate and never-failing love, to pray, “Father, forgive them.”
Luke 23:34.
15. In a word, Love is the greatest, the best, and the noblest of all
virtues. First, because God himself is love. 1 John 4:16. Secondly,
because it is the fulfilling and the summary or comprehension of the whole
law. Rom. 13:10. Thirdly, because it is eternal and never-failing, so that
it is not like faith and hope, which vanish away when that happiness
appears which is the end of faith. 1 Cor. 13:8. Fourthly, because all good
works and services done to our neighbor without it, are vain and of no
account before God. And lastly, because love gives us an assurance here,
that by faith in Christ we shall inherit life eternal hereafter. Hence it
follows, that Christian love must excel all other gifts and graces
whatsoever, and that our main concern ought to centre in so divine a
virtue. Nothing, certainly, can be greater than experimentally to know
that love of Christ which “passeth all knowledge,” that we may be filled
with all the fulness of God, and the fruits of love. Eph. 3:19.
Chapter XXXI.
Pride And Self-Love Corrupt And Destroy Even The Best And Noblest Gifts.
_Though I speak with the tongues of men and of angels, and have
not charity, I am become as sounding brass, or a tinkling cymbal,
etc._—1 COR. 13:1, etc.
Lest any should wonder why St. Paul sets forth the virtue of charity with
so many high and eminent praises; we are to consider that God is LOVE; and
that, consequently, the same praise belongs to both: nor can there be a
greater virtue in God or man, than love.
2. But our love is twofold: the one true, living, sincere, and undefiled;
the other false, polluted, hypocritical, and selfish. The former of these
St. Paul has most amply described, and exhibited all the fruits and
properties that attend it, of which we have already spoken. The latter
kind, which is false and polluted, may sometimes seem, indeed, to promote
the glory of God, and the profit of mankind; yet inwardly, and in the
heart, it seeks nothing either in word or deed, but private honor and
interest only. Now whatever flows from this fountain of false love,
proceeds not from God, but from the devil; for it is a poison infecting
the very best of works, and the most excellent gifts conferred on man.
3. As a flower, that in sight, taste, and smell, is sweet and beautiful,
is rejected with disgust, if it contain secret venom, because it is
hurtful to man; so, though a man be adorned with the most exquisite parts,
and the very gifts of angels themselves, if he be void of charity, and
full of avarice, pride, self-love, and self-honor, then all those gifts
not only prove of no value, but become pernicious to him that possesses
them. For whatever is really good, always proceeds from God himself, so as
to begin and end in him. Whatever deviates from this _beginning_ and
_end_, can never be really good, nor acceptable to the Lord. That which
this good God works in thy heart, is truly good, and only good: but it is
quite otherwise if self-love, self-honor, and self-interest, bear the sway
in thy soul, and influence the actions of thy life. All that springs from
so depraved a principle, must be of the same nature with the principle
whence it flows, corrupt and defiled, since it does not proceed from God
as from its original cause and moving principle; God alone is good. Matt.
19:17.
4. It is said that it was the wish of a certain saint of old, that he
might be of no other use to God, than his own right hand was to himself;
an _instrument_, ready to give and to receive what was fit, and this in
the manner directed by the soul; arrogating neither honor nor profit to
itself. And, indeed, it is right that we all should be of the same temper.
For as all things come freely from God to us, so we should return all
things freely to our neighbor, from a principle of pure love, and in true
singleness of heart, without any desire of glory or self-interest. For as
God alone is the author of all that is good; so it is but just that all
honor and glory should be given to him alone. Man is but an instrument,
made fit to receive and to deliver what God bestows upon him.
5. Now if a man be without this sincere and pure love, he is,
notwithstanding all his gifts and endowments, a mere nothing, and of no
account in the sight of God. Though he speak with the tongues of angels;
though he prophesy, and know all mysteries, and have such faith as even to
remove mountains; and though he should moreover bestow all that he has
among the poor, and give his body to be burned; all this will avail him
nothing at last, and stand him in no stead when he is to have his trial. 1
Cor. 13:1-3.
6. The reason is plain. Self-love, self-honor, and self-interest, are of
the devil, who thereby procured his own downfall from heaven. For after
God had created Lucifer a most glorious angel, and adorned him with the
most excellent gifts of wisdom, light, and glory, he began to pride
himself in his gifts, and to love, honor, and exalt himself. This
self-complacency proved the very first step to his ruin. He turned his
love from God to himself, and was deservedly driven from his principality,
together with all such as adhered to him, and whom he had infected with
the same pride and self-love. Not contented with his estate or
principality, he aspired too high, and lost all which the Creator had
conferred upon him, according to St. Jude: “The angels kept not their
first estate.” Jude 6. See also Col. 2:15.
7. By the same sin which had effected his own ruin, Satan attempted the
ruin of man, namely, by diverting him from the love of God to the love of
himself. Hereby self-love and self-honor began to act in man, and
influenced him to seek equality with God himself. Hence he was cast out of
Paradise, as Lucifer had been before cast out of heaven, leaving to us all
the heritage of pride and self-love. And this is the fall of Adam, which
all men in themselves repeat; and which is transmitted through flesh and
blood, from one generation to another.
8. The remedy by which a thorough cure may be wrought in fallen man, is
wholly to be sought in the precious _merit of Christ_ apprehended by
faith. By this we are renewed in Christ, and the flesh is crucified, with
its sinful desires. Then we love ourselves no more, but on the contrary,
even _hate_ ourselves. Luke 14:26. We do not honor or extol, but deny and
mortify ourselves. We no more seek our own glory and interest; but,
denying all we have, we withdraw our pleasure and trust from everything
whatsoever it be (Luke 14:33), and manfully fight with our own flesh and
blood. Whosoever refuses to comply with these terms, can in no case be a
disciple of Christ; since this is the only means by which the natural
degeneracy of our heart is to be subdued, and a sound conversion is to be
effected.
9. Since it was utterly impossible that man, by his own natural strength,
should restore himself (for of himself, he can do nothing but love
himself, boast of himself, and seek his own ends and interest; or, to sum
up all in a word, _commit sin_); God, in his infinite mercy, was moved to
commiserate man’s fallen condition, and to make the very beginning of the
work of man’s restoration. In order to this, the Son of God took the form
of a man upon him, thereby to renew our nature, that, being regenerated
_by_ him, _in_ him, and _from_ him, we might become new creatures. For as
in Adam we are dead both bodily and spiritually, so we ought to rise again
in Christ, and be renewed both in spirit and body. 1 Cor. 15:22. And as by
a _carnal_ descent from Adam, sin, self-love and pride cleave to our
nature; so in Christ, by a _spiritual_ birth, we must be justified, and
inherit by faith his righteousness. And, as by our carnal birth, we draw
our sin from Adam, especially self-love, pride, and ambition; so from
Christ, by faith, and by the Holy Ghost, our nature is to be renewed,
cleansed, and sanctified. All self-love, pride, and ambition, are to die
in us, in order that we may attain a new heart and a new spirit from
Christ, even as we received our sinful flesh from Adam. And with reference
to this new birth in us, Christ is called the _everlasting Father_. Isaiah
9:6.
10. Hence it follows, that all the works of a Christian, together with his
gifts and talents, ought to proceed purely from the new birth, if ever
they be acceptable to God; and that they ought to spring from faith, from
Christ, and from the Holy Ghost. Wherever this principle is wanting, there
the most excellent parts, and even miracles themselves, are of no account
at all before God. So with respect to our neighbor, all things ought to be
done in Christian charity (1 Cor. 16:14), without any view to private
gain, or honor; as a pattern of which God has set his Son before us (John
13:15), in whom there was no spot of self-love or arrogance; no desire of
profit or praise; nay, in whom nothing resided but pure and undefiled love
and humility. He is _inwardly_ to live in our hearts by faith, and
_outwardly_ to be expressed in our whole life and conduct. It is then,
that all our works, words, and knowledge, wholly proceed from Christ, as
from their original source. Without this divine principle settled within
the mind, all our gifts and works, be they ever so high and angelical, are
insignificant, and of no worth. For wherever self-love sways the soul,
there must be a hatred of God; where pride rules, it engenders a contempt
of God; and how can works springing from so vitiated a principle, ever be
acceptable to the Lord?
11. Let us, therefore, most fervently beseech the Lord, to give us true
faith and sincere love; a love not defiled with any desire of vain honor,
profit, and glory. Whenever this divine temper is obtained and established
in the heart, it is followed with this happy effect, that thereby not only
great and illustrious endowments and works are made acceptable to God, but
also the least and meanest of all, even the gift of a cup of cold water.
Matt. 10:42. For a small work proceeding from sincere love and humility,
is far more excellent than all the splendid works that are raised on no
other foundation than pride and self-love.
Chapter XXXII.
Great Gifts Do Not Demonstrate A Man To Be A Christian, But Faith That
Works By Love.
_The kingdom of God is not in word, but in power._—1 COR. 4:20.
St. Paul, intending to describe a Christian in a few words, says: “The end
of the commandment is charity out of a pure heart, and of a good
conscience, and of faith unfeigned.” 1 Tim. 1:5. As if he had said: To be
a Christian, and to render ourselves acceptable in the sight of God,
requires nothing hard and lofty; no worldly wisdom, no human learning, no
great parts, no gift of prophesying, no eloquence, no knowledge of
tongues, no miracles: but only that a man have faith in Christ; that he do
all things in love, and with a mind wholly resigned to God; and that he
suffer himself to be led and governed by the good Spirit of God.
2. We should not, therefore, regard how many languages a man speaks, or
how eloquent he is in his delivery; but how he shows forth his faith by
love, and by the mortification of the flesh. “For they that are Christ’s
have crucified the flesh with the affections and lusts” (Gal. 5:24): under
which are included self-esteem, self-love, covetousness, vain-boasting,
ambition, self-interest, and all else that is carnal. To which purpose
also St. Paul says, that “the kingdom of God is not in word,” or in great
gifts and endowments, “but in power” (1 Cor. 4:20); that is, in a living
exercise of Christian virtues, of faith, love, meekness, patience, and
humility.
3. Therefore, no man is in favor with God, or is saved, because he is
endued with brighter gifts than others; but because he is found in Christ
Jesus by faith, and lives in him as a new creature. 2 Cor. 5:17. Great
gifts do not make us happy. If a man had attained to gifts so
extraordinary and marvellous as never any possessed before, yet would he
be certainly cast away, unless he lived at the same time in the exercise
of daily repentance in Christ, in a ready abnegation of the world, and in
a denial of himself, and of all his selfish desires. Nay, if he did not
hate and forsake himself, so as to place his whole confidence in God
alone, and to cleave to his grace, as an infant to the breast of the
mother, he would be forever banished from the presence of God,
notwithstanding all his gifts and all his endowments.
4. It is certain that gifts and parts are not bestowed upon us in order to
make us great here, and happy hereafter; but they are wholly dispensed for
the edification of the Church. When the seventy disciples, at their
return, said with joy, “Lord, even the devils are subject unto us through
thy name” (Luke 10:17, 20); our Lord replied: “In this rejoice not (for
neither miracles nor gifts shall save you), but rejoice rather because
your names are written in heaven.” By faith Moses was saved, not by his
miracles. Aaron’s eloquence did not the more endear him to God. And
Miriam, the sister of Moses, who was endued with the gift of prophecy, and
by whom the Spirit of the Lord spoke, was struck with the leprosy. Numb.
12:10.
5. The apostles themselves did not enter into the kingdom of heaven
because of the miracles which they performed, nor on account of the gift
of tongues conferred upon them, but because they _believed_ in Christ, the
Saviour of the world. Those of the first rank, and those of the meanest
condition, must tread in the same way of faith and humility, of repentance
and mortification, and become new creatures in Christ through faith and
love; in whom Christ also may live again by this faith. Whoever neglects
this order, cannot expect to be accounted one of the family of Christ.
6. Christian love is that new vital principle by which a man is actuated
to do good. This is attended with the life of Christ, and the powerful
indwelling of the divine Spirit. To this purpose the apostle desires, that
we may be filled with all the fulness of God (Eph. 3:19): and St. John
tells us, that “God is love, and that he who dwelleth in love, dwelleth in
God, and God in him.” 1 John 4:16. Whoever, therefore, feels the love of
God shed abroad in his heart, feels no less than God himself there.
However, in order that we might not deceive ourselves with a false and
hypocritical, instead of a true and divine love, the apostle has drawn up
the character thereof, and represented it as a tree adorned with numerous
branches: “Love,” says he, “is patient, kind,” etc. 1 Cor. 13. All which
are the essential properties of Christians, and consequently the life of
the new man.
7. To sum up all in a few words, God the Father is love, God the Son is
love, God the Holy Ghost is love. The whole spiritual body of Christ,
which is the Church, is also knit together by the bond of love; so that
there is but one God, one Christ, one Spirit, one baptism, one faith (Eph.
4:5, 6); and lastly, eternal life itself shall be nothing else but eternal
love.
8. Whoever, therefore, does not live in love, is certainly a dead member
of the body of Christ. As a dead member is not supported by that natural
heat which nourishes the body and every living member thereof, nor is
sustained with proper food for its daily growth and increase; so a man who
does not live in Christian love is destitute of spiritual life, and is
dead to God and to Christ. He is without faith, a withered, lifeless
branch; he has no part in God, in Christ, and the Holy Ghost, in the holy
Christian Church, and in life eternal; and will be excluded from the
presence of that GOD, who has declared himself to be LOVE.
Chapter XXXIII.
God Has No Respect To The Works Of Any One; But Judges Of Works According
To The Heart.
_Every way of a man is right in his own eyes; but the Lord
pondereth the hearts_.—PROV. 21:2.
When the prophet Samuel, by the commandment of God, went to anoint David
king, he entered the house of Jesse, and offered to anoint his first-born:
but the Lord said to him: “Look not on his countenance, or on the height
of his stature; because I have refused him. For the Lord seeth not as man
seeth; for man looketh on the outward appearance, but the Lord looketh on
the heart.” 1 Sam. 16:7.
2. By this example God declares, on the one hand, that he has no regard to
any man’s person, be he ever so great and eminent, when his heart is
destitute of piety, love, faith, and humility; and on the other, that he
esteems persons and works according to the inward spirit and intention of
the mind, and thence allows or disallows them, according to Prov. 21:2.
Moreover, all gifts and endowments, how considerable soever they be, and
how admirable, great, and glorious they may appear in the eyes of men, in
nowise please the Lord, unless they be accompanied with a pure heart, a
heart that has a steady respect to the honor of God and the profit and
edification of our neighbor; and which, at the same time, is freed from
pride and arrogance, from self-love, and self-interest, and any of those
sinister views which are apt to mingle with the works of a Christian.
3. Consider the example of Lucifer, the fairest and most glorious angel
which heaven contained. No sooner did he stain the gifts of God with
self-love and self-honor (not considering that he was bound to advance
thereby the glory of God, who had conferred them upon him), than he was
transformed into a devil, and, being cast down from heaven, was shut out
from the glorious presence of God.
4. If ever, therefore, our works shall be acceptable to God, they ought to
proceed from pure faith towards God, and sincere love to our neighbor,
being cleared from the spots of self-love, self-honor, and self-interest,
as much as possibly can be in this state of infirmity. To this end St.
Paul says, “Though I speak with the tongues of men and of angels, and have
not charity, I am become as sounding brass or a tinkling cymbal” (1 Cor.
13:1): that is, I am altogether vain and unprofitable. In truth, God
regards not fluency of speech, but an humble heart; not arts, learning,
wit, or ability, but he weighs the _spirit_ of a man, whether it be bent
upon promoting its own honor and interest, or the glory of God and the
profit of men. Nor does God regard a faith by which mountains might be
removed, and the eyes of the beholders be attracted from all sides, if a
man seek thereby his own honor and glory. But the Lord looks with the
greater affection upon him who “is poor, and of a contrite spirit, and
trembles at his word.” Isaiah 66:2. In short, if a man distribute all that
he has to the poor, or give up his body to be burned, it will be all to no
purpose, if the act be sullied with self-honor and self-complacency. It is
the heart only and the inward intention of the mind, which the Lord
regards. This fully appears from many instances recorded in Scripture.
5. Both David and Saul attended the service of God, but with a different
effect. 1 Sam. 15:9; 2 Sam. 24:25. David, Manasseh (2 Chron. 33:13),
Nebuchadnezzar, and Peter, after repentance, obtained mercy; Saul,
Pharaoh, and Judas, on the contrary, fell short of it, on account of the
different principle which swayed their minds. Pharaoh (Exod. 9:27) and
Saul (1 Sam. 15:24), no less than Manasseh, used the same prayer, “Lord, I
have sinned!” but they received different rewards. The prayer of Hezekiah,
Joshua, and Gideon (Isa. 38:7; Josh. 10:12; Judg. 6:37), by which they
required a sign from heaven, is approved and praised; the Pharisees doing
the same are rejected and reproved. Matt. 12:38; 16:4. The Publican and
the Pharisee prayed both in the temple; but both are not approved. Luke
18:14. The Ninevites fasted (Jonah 3:5, 10); the Jews and Pharisees did
the same (Matt. 6:16): but the former were received, and the latter
rejected. “Wherefore (say they) have we fasted, and thou seest not?” Isa.
58:3. The poor widow, who cast into the treasury but two mites, is praised
by Christ; whereas, he that gave more is not. Luke 21:3. Herod and
Zaccheus both rejoice at the sight of Christ; but they had most different
rewards. Luke 19:6; 23:8.
6. All this proceeds from no other cause than the heart, and that moving
principle by which it is swayed, and which God chiefly regards. He accepts
those works only which flow from unfeigned faith, sincere love, and true
humility; for whatever our gifts or works may be, if pride, self-love, and
the contagion of filthy lucre, infect them, they are at once rejected by
the Lord.
Chapter XXXIV.
Showing That God Alone, Without Any Human Aid, Is The Author Of Our
Salvation, And That We Are To Submit Unreservedly To His Grace; Also, That
Christ’s Merit Is Not Imputed To The Impenitent.
_But of him are ye in Christ Jesus, who of God is made unto us
wisdom, and righteousness, and sanctification, and redemption._—1
COR. 1:30.
In this impressive sentence, St. Paul teaches us that all things necessary
for our salvation are merited by Christ Jesus our Lord. When we were
ignorant of the way of life, he was made _wisdom_ unto us; when we were
sinners, he was made our _righteousness_; when we were an abomination
before God, he was made our _sanctification_; and when we were in a state
of damnation, he became our _redemption_.
2. It is therefore most certain, that man does not contribute so much as
one jot to his salvation. Sin, indeed, man could commit of himself, but he
was not able to justify himself again; he could lose, but not recover
himself; kill, but not restore to life; he could submit himself to the
devil, but could not shake off his spiritual fetters. As a dead body
cannot quicken itself again, so men “being dead in sins” (Eph. 2:1, 5), as
the Apostle declares, cannot raise themselves again to life.
3. We did not contribute anything towards our creation, neither do we
perform anything towards our redemption, regeneration, and sanctification,
which are far greater transactions than the creation itself.
4. Hence it was necessary, that the Son of God should take human nature
upon him, to recover all that was lost in Adam, and to revive those that
were dead in sins and trespasses.
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 God, 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 God that bringeth salvation, hath appeared to all
men (by the Gospel), teaching us that denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly, in this present
world.” Tit. 2:11, 12. This is offered us by the word of God; 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 God 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 God 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 shine 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 God
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 God, 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 God, 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, God 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 God, 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 God, 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 assumed 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 God, 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 God, 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 God within us. God 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 God 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 assistance of the Holy Ghost, withdraw from
sin, than the grace of God 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 God 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. God, 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 God.
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 XXXV.
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 _God_ alone in everything,
and not _self_. It refers all to God; 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 God and man. He who is
endued with Christian love, loves God and his neighbor with pure
affection, because God is the sovereign Good, to which we ought to adhere.
3. Whoever, therefore, is destitute 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 God, 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 brass, 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 God, 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 destitute 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 worship, 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 damnation.” 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 God 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 God. 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
sanctity, and, thus setting forth their own pompous religion and
will-worship, they do not regard God 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 God 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 God 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 XXXVI.
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 lusts
thereof, and the devil himself. But those that crucify their flesh daily,
with all its desires and lusts, 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 God 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 appetite,
and deems the coarsest 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 God as bitter and insipid
food. Those, on the other hand, that have the Spirit of God, 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 God, but by the corrupt spirit of the world; nor
have they heavenly, but earthly minds, which cannot receive the things of
God. Whoever, therefore, wishes to obtain a sound understanding in
spiritual matters, to feel the power of the word of God, 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 God. In this order, the Word of God 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 God 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 God, 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.
8. Even at this day, God does not cease still to speak unto all men, and
inwardly to feed them with his Word: but alas! most men have shut their
ears against his voice, and will rather hear the world than God, and
follow their own lusts, than the motions of the good Spirit of God. They
cannot eat of the hidden manna, because they greedily adhere to their
carnal propensities, and contemn the tree of life, with the fruit thereof.
9. But surely such men are awfully blinded, since they will not understand
that God can afford infinitely greater pleasures than this world is
capable of imparting. He that has once tasted the goodness of God, will
esteem the whole world, together with its most exquisite pleasures, to be
nothing but gall and bitterness. Our first parents were beguiled by the
world; and by eating of the forbidden tree, they brought no less an evil
upon themselves than death itself: and yet we are so much besotted with
the pleasures of this world, as to follow freely their steps, and to obey
the forbidden lusts of the flesh, which cause our death. Rom. 8:13.
10. Christ says: “If any shall eat of me,” the true tree, and the true
bread of life, “he shall live for ever.” John 6:51. And what is it to _eat
of him_, but to believe in him, to rejoice in him, to delight in him, and
to rest and to take pleasure in nothing but him alone? The world bestows
poor and inconsiderable wages, and yet it is served with great labor and
earnestness; whereas God grants an eternal and never-fading reward; and
yet with what sluggishness, coldness, and backwardness is his service
performed! How few there are, who adhere to God with as much care and
faith, devotion and obedience, as profane worldlings do to mammon, and the
world! We see them often take long and tedious journeys for a little
money; but for the sake of heaven, it grieves them to move even a foot.
11. In all classes men seek and love the world more than they regard God.
Many a scholar studies day and night to attain preferment and honor, who
will hardly take time to say the _Lord’s Prayer_ for the good of his soul.
The men who avoid no labor to get the bread that perishes, will undergo
none to procure that which is incorruptible. There are many who fear no
difficulty, flee from no danger, and, in an earthly warfare, stare even
death in the face; influenced by no other motive than to gain a little
fleeting fame, or at best, to be ranked among nobles and heroes: whereas
there is hardly one to be found that will enter into a combat with the
corrupt propensities of his flesh, although this is the way to obtain a
kingdom in heaven. We see the victors of many nations, and the subduers of
vast kingdoms, who little care to overcome themselves. There are large
numbers who do not regard the loss of their immortal souls, if they can
but gain the perishing goods of this world. All these, certainly, have not
tasted the hidden manna of the divine Word; for they do not overcome the
world, but are themselves overcome by it. Whosoever will taste the
sweetness of this heavenly manna, must, for the sake of the love of God,
despise the world, and overcome it. When he complies with these terms, he
is refreshed again with that comfort of the Holy Ghost, which no man knows
save he that receives it.
12. This, therefore, must be done. The tree of life must first be planted
in us, before we can eat of its fruit: and the heart that wishes to be
quickened with heavenly comforts, ought first to be truly converted from
the world to God. But we, being intoxicated with worldly pleasures, do not
see that the joys of heaven are far more excellent than all that this
world affords. That which God gives, is infinitely more true and more
substantial than all which the creature can bestow. And that teaching
which comes from above, through the inspiration of the divine Spirit, is
far more noble and solid than that which is conveyed to us by man’s
understanding, and imprinted on the mind with much toil and labor. The
flowers and fruits which are the productions of nature are nobler and
better than those which are fashioned of the finest gold by the hand of
art; even so, one drop of divine consolation is more satisfactory, and
incomparably better, than a whole ocean of worldly lust and pleasure.
13. Whenever, therefore, thou desirest to taste any heavenly comfort,
withdraw thy heart from the joys of this world. As if the Lord were to
say, “If any will understand me, let him seriously attend to what I say;
if any will see me, it surely behooves him to fix his eye upon me alone.”
Who can doubt but that our heart and senses, and all the faculties of our
souls ought to be converted to God, and fixed on him alone, if ever we
desire to see, hear, and understand God; nay, to taste him and his
goodness? For thus he expresses himself in the Prophet: “When ye shall
search for me with your whole heart, ye shall find me.” Jer. 29:13.
14. Many at this day are held in great admiration on a very light account.
Oh! a learned man! (they say), a rich man! a great man! a wise man! But
scarcely any regard how meek, how humble, how patient, or how devout any
man is. Of this perverse judgment, there is no other cause, than that the
people of this world only admire the _exterior_ of a man, and pass by what
is _within_ the mind, which alone is worthy to be esteemed and valued. Let
him that praises a man because he is a great traveller, and has seen many
cities and countries, consider whether it be not far better to have seen
God. Let him that admires another, because he has served several monarchs,
and attended on emperors, kings, and princes, tell us whether it be not
far more excellent to be the servant of God, to wait on the King of
Heaven, to hear Him speak in the heart, and to serve Him faithfully? Many
who enjoy nothing but the things of this world, will say, “We have
abundance of learned men and great scholars in this age; arts and sciences
are greatly advanced among us.” But such men as these, do not know the art
of arts, the science of sciences, which is divine Love; a benefit
preferable to all other knowledge and learning, but which seems to be
almost wholly extinct in this degenerate age, together with faith itself,
that produces it. The number of those that are in truth divinely “taught
of God,” is apparently but small (Isa. 54:13); and so of those that care
to be instructed in the humble and meek life of Christ. Matt. 11:29. Yea,
to speak plainly, there are among the most learned at this day, some who
are, perhaps, the most alienated from the life of God, and know but little
of that truth which is in Jesus. They are those who confine knowledge to
words and terms artfully contrived; when indeed solid erudition and
learning consist not in _words_, but in _things_, and in a real and
eternal wisdom. Upon the whole, whoever calls this world a wicked world,
is not mistaken in his judgment.
15. Others will praise a man, because he keeps a rich and plentiful table,
and fares sumptuously every day; but they do not consider that the very
crumbs dropping from God’s table, are transcendently better than the
choicest dishes of the wealthy and greedy; and that the hidden manna, and
the incorruptible bread, descending from heaven, and prepared by the Lord
himself, afford the most savory and most delicious food for nourishing the
soul. Ps. 23:5.
16. Whoever enjoys God and his Word, is disgusted at nothing, and nothing
can displease him; for he enjoys God in all. But what can delight him, who
does not taste the sweetness of God, and the goodness of his Word? GOD
alone is the joy of the soul. He infinitely surpasses all earthly joy and
transient mirth. He is the eternal Light, which incomparably exceeds all
created lights. May he be pleased to influence our hearts with his hidden
pleasure! May he purify our spirits, and all the faculties of our souls!
May he enlighten and quicken, correct and revive all that is within us!
And, O! when shall that glorious hour appear, in which the Lord will
satiate us with his presence, and replenish us with all that he himself
is! Isa. 55:12.
17. But as we are not yet prepared for so transcendent a joy, so we cannot
partake of it, while we are confined to this state of imperfection. Let
us, therefore, be content with the crumbs of comfort which fall from the
Lord’s table, and patiently wait for that time, wherein we shall be
refreshed with his joy for evermore!
18. Hear the words of our blessed Saviour: “Behold, I stand at the door,
and knock; if any man hear my voice, and open the door, I will come in to
him, and will sup with him, and he with me.” Rev. 3:20. Is it not, then, a
foolish thing to slight so great a favor, and to treat contemptuously the
King of kings, who, like a heavenly guest, comes to see thee? Is it not
disgraceful to let a friend stand knocking without, and refuse to admit a
man to thy presence, who has nothing at heart but thy welfare? How
unaccountable then must it be to debar the great God from thy heart, who
stands in no need of thy presents; but, after the manner of princes,
brings his own royal dainties with him when he approaches the house of a
poor subject! He will feed thee with heavenly bread, and with that hidden
manna which is preserved for those that overcome.
19. When the Lord says, “Hear my voice, and open the door,” he compares,
as it were, the heart of a man to a house full of noise and clamor, where
music, though ever so sweet and melodious, cannot be heard. So the voice
of the divine Visitor cannot enter a profane heart, whilst it is hurried
about with the cares and desires of this world. Such a heart closes the
door against this Visitor, and consequently cannot taste the sweetness of
the celestial manna. But when this noise and tumult cease, it is then that
these secret whispers are best perceived in men. And O! that thou, with
Samuel, couldest answer: “Speak Lord, for thy servant heareth.” 1 Sam.
3:10.
20. The truth of this internal, spiritual, and heavenly supper is also
attested elsewhere. The apostle speaks of some, that “have been once
enlightened, and tasted of the heavenly gift, and have been made partakers
of the Holy Ghost, and have tasted the good word of God, and the powers of
the world to come.” Heb. 6:4. By this we are taught, that in whomsoever
the Holy Ghost freely resides, there the virtues and powers of the world
to come are also tasted. It is then that the soul feeds on that manna,
which is hid in the gracious Word proceeding out of the mouth of God, and
by which all the saints live.
21. The efficacy of this living Word was also tasted by the royal prophet,
through the Holy Ghost, when he burst forth into these words: “In thy
presence is fulness of joy; at thy right hand there are pleasures for
evermore.” Ps. 16:11. From this lively sense, he also invited others to an
enjoyment of the same sweetness, saying, “O taste and see that the Lord is
good. There is no want to them that fear him.” Ps. 34:8, 9. Of the plenty
and dignity of this heavenly banquet, he hath thus expressed himself:
“Thou preparest a table before me in the presence of mine enemies: thou
anointest my head with oil; my cup runneth over.” Ps. 23:5. “Thy loving
kindness is better than life.” Ps. 63:3. “They shall be abundantly
satisfied with the fatness of thy house; and thou shalt make them drink of
the river of thy pleasures.” Ps. 36:8. And lastly, “Let all those that
seek thee, rejoice and be glad in thee; and let such as love thy
salvation, say continually, Let God be magnified. But I am poor and needy;
make haste unto me, O God: thou art my help and my deliverer; O Lord, make
no tarrying.” Ps. 70:4, 5.
22. From all these, and many other places besides, it may abundantly be
known who those are that are inwardly fed with the good Word of God, and
with the hidden manna of the world to come; even those that are poor in
spirit, who entirely rely on divine comfort. These only are worthy to
taste of this heavenly manna, and of the divine gift, of which David
speaks at large: “How amiable,” says he, “are thy tabernacles, O Lord of
hosts! My soul longeth, yea, even fainteth for the courts of the Lord; my
heart and my flesh crieth out for the living God.” Ps. 84:1, 2. By this
Scripture we may understand, that the least pleasure of the world to come,
infinitely exceeds all the joys of this world; and that one day passed
there, is far more excellent than a thousand years here. Whoever has
tasted these exquisite pleasures, will discard the things of this life, as
empty and insipid. The whole world becomes a burden, a trouble and
vexation of spirit, to such a person. He is like one that is accustomed to
delicious fare, and consequently cannot partake of what is coarse.
23. This is so sacred a hunger and thirst, that none but God alone can
satisfy it, and he only, by his love. This is that spiritual fulness with
which the saints are satiated, according to the words: “Eat, O friends,
drink, yea, drink abundantly, O beloved.” Song of Sol. 5:1. These
spiritual enjoyments the Lord bestows on his friends, in order to unite
them the more closely to himself, and to make them the sooner forget the
perishing things of this world. A few crumbs of this bread, a few drops
pressed from this heavenly vine, ought to excite our desires after that
plentiful and abounding fountain, which shall flow for us hereafter.
24. In order that the Lord might excite in us so sacred a thirst, and that
he might make us long the more earnestly after such heavenly objects as
these, it was expedient that he should first himself thirst upon the cross
for our sakes. John 19:28. As he himself satisfies and quenches our hunger
and thirst, so ought we again to satiate his thirst and ardent desire of
loving. He more fervently thirsts after us, than we do after him;
according to that which he hath himself declared: “My meat is to do the
will of him that sent me, and to finish his work” (John 4:34): and the
will of God was, to save men from everlasting destruction. If we but
thirsted after him as he thirsts after us, we should then drink so
plentifully of his Spirit, that even “rivers of living water would flow
from our bodies” (John 7:38): that is, nothing should be seen in us, but
what is spiritual, lovely, and consolatory. Nay, he would make us
overflow, as it were, with a torrent of divine goodness and consolation,
so that soul and body, and all that is within us, should triumphantly
rejoice in the living God. For nothing is of so great and so divine an
amplitude as a man’s soul, after it has gained true freedom and liberty.
Such a soul comprehends God, heaven, and earth. And again, nothing is less
than a man’s soul in its nothingness and humiliation, when it humbles
itself under God and all his creatures.
Chapter XXXVII.
He Who Does Not Follow Christ In Faith, Holiness, And Continued
Repentance, Cannot Be Delivered From The Blindness Of His Heart, But Must
Abide In Eternal Darkness; And He Cannot Have A True Knowledge Of Christ,
Or Fellowship With Him.
_God is light, and in him is no darkness at all: if we say we have
fellowship with him, and walk in darkness, we lie, and do not the
truth: but if we walk in the light, as he is in the light, we have
fellowship one with another._—1 JOHN 1:5-7.
That we may the better understand the nature of light and darkness, it is
necessary first to give heed to the description of the light, as it is
originally.
2. “God is light,” saith St. John. But what is God? God is a spiritual,
eternal, and infinite Being; God is almighty, merciful, gracious,
righteous, holy, true, and the only wise God. God the Father, Son, and
Holy Ghost, is unspeakable love and faithfulness; He is one in three
Persons; He is the Sovereign Good, and good essentially. And this is the
true and everlasting light. Whence every one that departs from God, from
his love, his mercy, his righteousness, and his truth, departs also from
light itself, and must consequently fall into darkness; for without God
there is nothing but everlasting darkness. O how dark, therefore, is that
soul in which God doth not dwell! Now if God be light, then the devil must
certainly be darkness; and if God be love, then the devil must be nothing
but hatred and wrath, enmity and envy, malice and uncharitableness, sin
and wickedness. Whoever, therefore, turns himself to sin, turns himself to
darkness and to the devil. Neither can he be delivered, till he turn back
again, from darkness to light, from sin to righteousness, from vice to
virtue, from the devil to God. Acts 26:18. And this is the work of a true
and living faith which purifies the heart. Acts 15:9. For he who believes
in Christ, daily repents and turns from sin and the devil to Christ Jesus.
For even as Adam by sin turned himself from God to the devil, so we ought
to withdraw again, by true repentance and faith, from the devil to God.
3. Hence it follows that man, without being converted from sin to God, can
never be truly enlightened. “For what communion hath light with darkness?”
2 Cor. 6:14. Impiety and impenitence are wholly darkness, and,
consequently, can have no fellowship with the light of the knowledge of
Christ. So that it is absolutely impossible that those should be
enlightened by the Spirit, and the light of eternal truth, who live in
darkness and impenitence. To this purpose, St. Paul says concerning the
Jews: “When they shall turn to the Lord, the vail shall be taken away” (2
Cor. 3:16); that is, their darkness, blindness, and ignorance shall be
removed, and Christ shall give them light.
4. The greatest blindness, or thickest darkness that covers the minds of
men, is the sin of unbelief, with the fruits resulting from it; such as
pride, avarice, wrath, and the whole train of sensual lusts and pleasures.
Wherever these take possession of a man, it is impossible that he should
know Christ, the true Light of the world; much less can he savingly
believe in him, trust in him, and obtain by him everlasting life.
5. For how should that man know the humility of the heart of Christ, whose
own heart abounds with pride and high-mindedness? How should he be
acquainted with the meekness of the heart of Christ, who is full of bitter
wrath and envy? How should he understand his marvellous patience, who
delights in revenge, and is hurried about with a multitude of unruly
passions? But he who does not understand the humility, meekness, and
patience of Christ, does not know Christ himself, nor believe in his holy
name. For truly, if ever thou desirest to attain a sound knowledge of
Christ, thou must obtain, by faith, the same heart which is in Christ;
thou must experimentally perceive in thy heart, his meekness, his
patience, and his humility. It is then that thy knowledge becomes solid
and substantial. As a fruit is known by the taste, so Christ, the tree of
life, is known by tasting. Whenever thou tastest by faith the humility of
Christ, his meekness and his patience, thou then eatest of his fruit, and
shalt find rest for thy soul. Thou enjoyest in Christ the favor and
consolation of God. This is the only way to true rest and tranquillity of
mind. For the grace and comfort of God cannot enter into a heart that is
void of faith, and destitute of the meekness and humility of Christ. It is
to the _humble_ that God gives grace. 1 Pet. 5:5.
6. But how is it possible that Christ should profit a man who does not
desire to have the least fellowship with him? For, in truth, all those
that live in the darkness of sin, have no fellowship with Christ, be their
pretences what they will. For thus says St. John: “If we say that we have
fellowship with him, and walk in darkness, we lie, and do not the truth.
But if we walk in the light, as he is in the light, we have fellowship one
with another.” 1 John 1:6, 7. And in the following chapter he explains it
more fully: “The darkness is past, and the true light now shineth. He that
saith he is in the light, and hateth his brother, is in darkness even
until now. He that loveth his brother, abideth in the light, and there is
no occasion of stumbling in him. But he that hateth his brother, is in
darkness, and walketh in darkness, and knoweth not whither he goeth,
because that darkness hath blinded his eyes.” 1 John 2:8-11.
7. As long, then, as a man continues in that dark and terrible cloud of
sin, it is impossible that he should be enlightened by Christ, the true
Light of the world, and be thereby brought to a saving knowledge of God.
Whoever will attain to a true knowledge of God and Christ, must firmly
believe that God is nothing but grace and love. Now, no man can know what
love is, but he that has, and practises it, the knowledge of a thing being
the result of a man’s experience, of his feelings, and of the works of
truth which he performs. Whoever, therefore, does not exercise love
(whatever words he may use about it), continues an utter stranger to the
nature of love; and what he is pleased to call love, is nothing but show
and pretence. And as Christ himself is nothing but love and humility,
meekness and patience, and every true virtue, so a man that is not
frequent in the performance of these and the like virtues, is altogether
ignorant of Christ and of the truth. He is but a superficial pretender to,
and a vain usurper of, His holy name, let his boasts be what they may. The
Word of God is nothing but spirit. Whoever, therefore, does not live and
walk in the Spirit, in no wise understands what the Word of God is, though
he may dispute and argue copiously about it. How shall a man tell us what
love is, who never performed any act of love? How shall a man give an
account of the nature of light, who, having been constantly confined to a
dark dungeon, has never seen the light himself? Now, the light in man is
faith and charity, according to the saying of Christ: “Let your light so
shine before men, that they may see your good works, and glorify your
Father which is in heaven.” Matt. 5:16.
8. In a word, the holy life of Christ is nothing but love and charity. No
sooner do we, by faith, learn from him true love and humility, meekness
and patience, as he himself has engaged us to do, than we are transformed
into his image, and enlightened with that true and eternal light, which he
himself is; according to that exhortation of St. Paul: “Awake thou that
sleepest (namely, in sins and the lust of the flesh), and arise from the
dead, and Christ shall give thee light.” Eph. 5:14.
9. From all this it follows, that in the case of as many as do not awake
from their spiritual lethargy, that is, from the lust of the eyes, the
lust of the flesh, the pride of life, and other pleasures that attend
them, their souls cannot be enlightened by Christ, since they love
darkness rather than light, and thereby unfit themselves for a reception
of the divine light.
10. It also hence appears that those, on the other hand, who truly embrace
the life of Christ, and follow him in faith, are by him graciously
enlightened, according to his promise: “I am the light of the world: he
that followeth me (in faith and love, hope and patience, meekness and
humility, fear of God, and in prayer, etc.) shall not walk in darkness,
but shall have the light of life.” John 8:12. Therefore, the true
followers of Christ, and these only, freely enjoy the light of life, and
are alone endued with true illumination and sound knowledge of Christ. And
it is on account of this Christian faith and life, that true believers are
called by the Apostle, _a light in the Lord_. “Ye were,” saith he,
“sometime darkness, but now are ye light in the Lord” (Eph. 5:8): here he
means the principle of faith, and those Christian virtues that attend it.
And again, “Ye are all the children of light, and the children of the day:
we are not of the night, nor of darkness,”—“putting on the breast-plate of
faith and love, and for a helmet, the hope of salvation.” 1 Thess. 5:5, 8.
Christ denies that the world (that is, carnal and unregenerate minds), can
ever “receive the Spirit of Truth.” John 14:17.
11. That there might be a perfect and absolute example given to men, and a
complete idea of virtue and goodness, the Son of God became also Man, and
by his unspotted and holy life was made the public Light of the world,
that so all men might follow him, believe in him, and receive light from
him. Since, however, false Christians own with their lips that Christ is
the safe and great exemplar of virtue, and yet do not follow him in their
life and actions, it is manifest, that the heathens who esteemed virtue,
put the Christians to shame. The most eminent of them, such as Plato,
Aristotle, Cicero, Seneca, have highly recommended the study of virtue,
and freely confessed, that “if virtue could be seen with bodily eyes, it
would appear fairer, and with a more glorious lustre than even the morning
star.” But, truly, none have had a fuller view of the beauty of virtue,
than those who by faith have seen JESUS CHRIST, that unerring pattern of
righteousness. These are those that have “handled the Word of life” (1
John 1:1), as St. John tells us. And, surely, if heathens have been so
much absorbed by the love of virtue, how much more should a Christian love
the transcendent beauty of Jesus Christ, who is virtue itself, and
composed of nothing but pure love, and unspotted meekness; nay, who is GOD
himself?