universal merit of Christ. The latter was exhibited for the sins of the
whole world, and it was proper that it should be preached to all
creatures. Matt. 9:13. Now since Christ declares: “I came not to call the
righteous, but sinners to repentance” (Mark 16:15), it follows, that thou
also, because thou art a sinner, art called. But called to what? To
repentance. And why? That thou mayest obtain remission of sin, through
faith. “It behooved,” says the Lord, “that repentance and remission of
sins should be preached in the name of Christ among all nations.” Luke
24:46, 47. And the apostle affirms, that “the gospel was preached to every
creature which is under heaven.” Col. 1:23. But to what end did God cause
it to be preached? Surely for no other end than that thereby faith might
be kindled and established among men, according to that saying of the same
apostle: “How shall they call on him, in whom they have not believed? and
how shall they believe in him, of whom they have not heard?” Rom. 10:14.
Whenever, therefore, God calls us to repentance, far be it from us to
think that God calls us in vain, or without a real design to save us.
Surely God does not deceive us: but in this serious affair he seriously
calls upon us, that we may embrace his mercy, and accept the offer of
grace. Hence he is also angry with those who make light of his supper, and
disdain to come to his feast. Matt. 22:7. Whereas, to those who obey his
call, through faith, he hath given his promise, full of heavenly comfort
that “whosoever believeth in him, shall not perish, but have everlasting
life.” John 3:16. Nay, he hath graciously promised to preserve the same
faith unto the end, even till the salvation of the soul, which is the end
of faith, be secured. Phil. 1:6; 1 Pet. 1:9.
9. The _sixth_ foundation is the inward testimony of the divine Spirit in
us, who seeks after righteousness, and seals us unto the day of
redemption. Rom. 8:16; Eph. 4:30. This Spirit incessantly rouses and
awakens the conscience. He reproves without intermission, convinces of
sins, and sets them before thine eyes. He summons thee to repentance,
calls thee inwardly in thy heart, strives with thee, and leaves nothing
untried, in order to keep thee from every sin, and lead to thy conversion.
John 16:8. These things thou canst not conceal, though ever so desirous to
do it. This witness of Christ in thee, is never silent: and though thou
shouldst stop thine ears against him, yet shalt thou be compelled to hear
him _inwardly_. And if thou shouldst desire to reject his summons, yet
must thou feel the internal energy of his correction. All this is a
convincing, strong, and unquestionable proof, that “God would have thee to
be saved.”
10. The _seventh_ foundation consists of the examples of sinners, whom
God, upon their conversion, hath received into favor. Surely “there is
none righteous,” of himself, “no, not one.” Rom. 3:10, 23. Not only David,
Manasseh (2 Chron. 33:11-13), Peter, Paul, Mary Magdalene, and Zaccheus;
but “ALL of us are sinners, and come short of the glory of God.” There is
none innocent in his sight. Whatever favor God shows to one, the same he
offers to all the rest; since he “is no respecter of persons.” Acts 10:34.
We all are saved by grace, without any merit of our own, and all stand in
need of a gracious pardon of sin: for, “if thou, Lord, shouldest mark
iniquities, O Lord, who shall stand?” (Ps. 130:3), and if thou enterest
into judgment, “in thy sight shall no man living be justified.” Ps. 143:2.
11. The _eighth_ foundation is, that the merit of Christ is not only
sufficient, but even more than sufficient for the sins of all men, how
numerous, great and heinous soever they may be. Why then shouldst thou
exclude thyself, and refuse to share in the benefits of the ransom which
Christ paid? Is it not infinitely greater than the sins of the whole
world? For as thou art of the race of men, so thou canst apply to thyself
that word of the Lord, “The Son of man is not come to destroy men’s lives,
but to save them” (Luke 9:56): and that of St. Paul, “God was in Christ,
reconciling the world unto himself” (2 Cor. 5:19): and again, that of St.
John, “He is the propitiation for the sins of the whole world” (1 John
2:2); that is, for all the sins of every man in particular.
12. A _ninth_ foundation is this, that the merit of Christ is an
_infinite_ satisfaction, beyond all number, measure, and end; and it is so
on account of the exalted Person that suffered, who is both God and man.
Why shouldst thou then limit the extent, number, measure, and bounds of
merit so ample, and exclude thyself from it? So great, so high, and so
extensive are the power and efficacy of that merit, that it would still
prove a sufficient ransom if every man were guilty of the sins of the
whole world. Nay, if there were as many worlds drowned in sin, as there
are men that live on this earth, yet would the merit of Christ and his
righteousness be large enough to cover all their sins. Cast not therefore
away a mercy so universal, so full and every way abounding. This surely is
that “depth of the sea, into which God hath cast all our sins.” Mic. 7:19.
Hence the Psalmist says: “As the heaven is high above the earth, so great
is his mercy towards them that fear him. As far as the east is from the
west, so far hath he removed our transgressions from us.” Ps. 103:11, 12.
This is that “eternal redemption which is obtained for us.” Heb. 9:12. The
benefit of this complete redemption, is summed up by St. Paul: “It is God
that justifieth. Who is he that condemneth? It is Christ that died,” etc.
Rom. 8:33, 34.
13. The _tenth_ foundation is this, that the obedience of Christ is
perfect: because he fulfilled the will and law of his Father in all
things, thereby to give satisfaction for all the disobedience which all
the men in the world had committed against God’s law. For if the sin and
transgression of any one man were not expiated by him, then surely, his
obedience would not prove perfect, and the disobedience of Adam would be
more effectual to condemnation, than the obedience of Christ to
justification. This cannot be, since the apostle in plain terms affirms
the contrary, in Rom. 5:18. What reason is there then, that any one should
exclude himself from this perfect obedience, or be backward to assert his
own interest in it? Let us rather consider, that Christ for this very end
humbled himself, “and became obedient unto death, even the death of the
cross” (Phil. 2:8), “that he might redeem them that were under the law.”
Gal. 4:5. In the number of these, we all surely are comprised. For, as our
first parents aspired after and affected the majesty of God, so it
behooved Christ, the repairer of our breaches, by a most profound
humility, to atone for this heinous offence, and to be “made a curse for
us” (Gal. 3:13), in order that the blessing might come upon all, who were
cursed in Adam.
14. The _eleventh_ foundation is, that since the royal victory and triumph
of Christ surpass all the multitude, weight, and heinousness of sin,
together with all the power of death, hell, and Satan, what cause canst
thou assign, O sinner, why the same victorious Christ should not triumph
over _thy_ sin as well as over all the rest? What! canst thou believe that
_thy_ transgressions _alone_ are more powerful than Christ, the omnipotent
king? When he shall make all his enemies his footstool (Ps. 110:1), cannot
he subdue under him also thy sins? Dost thou think that _thy_ crimes only
shall prove too hard for him? God forbid, therefore, that thou shouldest
call in question thy interest in so universal a conquest, in so glorious a
triumph.
15. The _twelfth_ foundation is the everlasting priesthood of Christ. Ps.
110:4; Heb. 4:14. He freely grants pardon to all them that ask it; and
gives the Holy Spirit to those that earnestly pray for that gift. Nor will
he, or can he refuse to any what belongs to his office (Heb. 5:6; 7:17);
for he is the Saviour of the world, and the High Priest and Mediator
between God and man. 1 Tim. 2:5. If he refuse his office to any one that
implores it, he would verily cease to be a Mediator. But so far is he from
this, that he freely offers to sinners the benefit of his mediatorial
office. “Come unto me,” saith he, “all ye that labor and are heavy laden.”
Matt. 11:28. And again: “Ho, every one that thirsteth, come ye to the
waters” (Isa. 55:1) of life. And does he not by his apostles and
messengers, seriously invite us to be reconciled to God (2 Cor. 5:20), and
at the same time offer us his help and assistance for that end? He seeks
the lost sheep (Ezek. 34:16), and receives into favor the Prodigal son as
soon as he returns. Luke 15:20. Take heed, therefore, O man, that thou
reject not the office of Christ the Mediator, and that thou deprive not
thyself of the benefit of a sacerdotal intercessor, every way full of
divine consolation and comfort.
Chapter III.
Our Righteousness Before God, Consists Solely In The Perfect Obedience And
Merit Of Christ Jesus, And In The Remission Of Sin Apprehended By Faith.
_As by one man’s disobedience many were made sinners, so by the
obedience of one shall many be made righteous._—ROM. 5:19.
As a skilful builder, when he is about to raise a lofty structure, takes
care to lay first a deep and solid foundation, so the merciful and
compassionate God, when he was to erect the high and everlasting palace of
our salvation and righteousness, thought fit to lay the foundation
thereof, in the depth of his mercy, upon the Person and office of his dear
Son Christ Jesus, as on the true rock of salvation. This is the promise
recorded by the prophet: “Behold, I lay in Zion for a foundation, a stone,
a tried stone, a precious corner-stone, a sure foundation: he that
believeth shall not make haste.” Isa. 28:16. This stone was indicated by
Christ, when he declared to Peter, that “thereon he would build his
church;” a church so firmly and surely sustained, that “the very gates of
hell should not prevail against it.” Matt. 16:18.
2. This was the rock and corner-stone, which was preached by the apostles
Peter and Paul. 1 Pet. 2:4; 2 Tim. 2:19. This is that marvellous
corner-stone celebrated by the Psalmist, and upon which the 118th Psalm is
grounded. Upon this foundation, God has been pleased to raise the whole
structure of our righteousness, faith, and eternal salvation. But as God,
our merciful Heavenly Father, has, on his side, placed the groundwork of
our salvation and righteousness in the unsearchable depth of his mercy and
everlasting love; nay, even in his beloved Son, and the paternal affection
of his own heart; so he wills that on our side also the same be laid in
the depth of our heart, and in the centre of our soul; in order that,
through the divine light and power of faith alone (and even faith is
solely the work of the Divine Spirit), the righteousness of Christ may be
apprehended, and without any respect of our own works, whether antecedent
or consequent, be freely imputed and appropriated to us. The reasons of
this way of proceeding are as follows.
3. In the _first_ place, that God by this means might cleanse and justify
a man from within, and in the inmost centre of his soul: for as man is
inwardly corrupted by Satan, and infected in all the interior powers of
his soul, so it is but fit that his cure should be wrought from within,
and that all the faculties of his soul should be restored to their former
integrity and soundness.
4. _Secondly_, that our righteousness proceeds from _faith_ only. This
faith is wrought by God himself, and it stands entirely in his _power_ (1
Cor. 2:5), being supported by it, and not by any human performance, or
hypocritical action of men. Of this latter sort was the righteousness of
the Pharisees (Matt. 5:20), who made indeed a show of outward
performances, but were little concerned about the reformation of the
heart, and the inward recesses of the mind.
5. _Thirdly_, that our heart, soul, and spirit, renouncing human power and
strength (upon which, through the temptation of the Devil, and the snares
of self-love, ambition, and pride, they too much rely), might wholly
depend upon _Christ alone_, and upon his precious merit and satisfaction.
For from him alone flow the gracious remission of all our sins, and the
whole train of graces consequent on it; Jesus Christ having abundantly
satisfied for the sins of the whole world, and reconciled the Father to
mankind.
6. _Fourthly_, that the righteousness of Christ, by faith, might be made
_our_ own. In order to the same end he also by his Word and Spirit begets
this faith in our hearts, that thereby we may become actually possessed of
this inestimable treasure. For this is the highest, the unspeakable, and
inconceivably great consolation, that our righteousness is not the
righteousness of a man, nor even of a saint or angel, but of Christ, and
of God himself; “It is God that justifieth.” Rom. 8:33. Therefore if the
whole world were overflowed with the sins of one man, yet would the
righteousness of Christ be still more extensive and overflowing. For
verily, he is “the Lord our Righteousness” (Jer. 33:16), and how can sin
be more powerful than the Lord Jehovah? Would it be an insufficient
satisfaction, thinkest thou, if instead of a penny which thou owest thy
creditor, thou shouldest return ten thousand pounds? But such a price,
nay, one infinitely greater, is paid with the blood of Christ, which
therefore is called by St. Paul, “God’s own blood.” Acts 20:28. So great
and immense is the righteousness of Christ, conferred on us by faith, that
thereby we are not only made _righteous_, but also _righteousness_ itself.
2 Cor. 5:21. For, as it is not enough that a defiled infant be washed from
its uncleanness, but it must also be wrapped up in clean apparel (Ezek.
6:10), so Christ not only cleanses us with his blood, but clothes us also
with the garment of salvation, and covers us with the robe of
righteousness (Isa. 61:10): which we have received from the hand of the
Lord. This garment is called by the prophet, priestly or holy apparel; by
David, “the beauty of holiness” (Ps. 29:2); by St. John, “fine linen clean
and white, which is the righteousness of saints” (Rev. 19:8); by the
prophet Amos, “rivers of righteousness” (Amos 5:24); by St. Paul,
“superabounding grace” (Rom. 5:20); and “exceeding riches of grace.” Eph.
2:7. All these expressions set forth that the righteousness bestowed on a
penitent soul, is as great as God himself, and therefore beyond all human
comprehension. Though in the state of innocency, our first parents had a
complete righteousness in its kind, yet was it not so full and exuberant
as that which we have obtained in Christ: for this righteousness and
holiness, which we apply to ourselves by faith, is far more excellent than
that which Adam would have left us, had he continued in his original
innocency. So, too, the humility and obedience of Christ, as it was more
perfect, so it was more acceptable to God, than the obedience and
innocency of Adam; nay, a thousand such persons as Adam, could not have
come up to the perfection of Christ alone. Adam would have transmitted to
us indeed an hereditary righteousness, and thereby united us with God; yet
it cannot be denied, that our union, established with God in Christ, is
much more noble and excellent than that which we should have derived from
Adam: for Christ being made man, has in himself so cleansed and exalted
human nature, that the primitive state of Adam is not at all to be
compared with it. And as Christ retains his human nature to all eternity;
so all believers continue in the same united to God; because Christ is
wholly ours, and we are wholly his. Whatever purity the human nature hath
obtained in general in His Person, is also transferred to the nature of
each believer in particular. This will appear in the glorification of our
bodies at the last day, when “they shall be fashioned like unto the
glorious body of Christ.” Phil. 3:21. Nay, even in this life, it is said
in faith: “Behold, thou art fair, my love” (Cant. 1:15); “glorious, not
having spot or wrinkle” (Eph. 5:27): “the king’s daughter is all glorious
within, her clothing is of wrought gold.” Ps. 45:13. In a word, our
righteousness in Christ is no less immense than God himself; and if his
depth may be found out, so will our righteousness. Whence all creatures,
finding nothing that can be reproved in man, must stand as it were
astonished, and cry out with admiration: “Who is he that shall accuse or
condemn man, whose righteousness is the Son of God himself?” And this is
that righteousness of faith on which we rest, as on an eternal rock, and
which is a foundation that cannot be shaken. Of this we glory, in this we
rejoice in time and in eternity. By this we are conquerors, and triumph
over sin, death, the devil, and hell. By this we tread upon the lion and
adder, and trample under foot the young lion and the dragon. Ps. 91:13.
7. _Fifthly_, an angel (who never died for us) cannot be the foundation of
our righteousness, much less any _man_. The righteousness of man is but
weak and inconstant; and if he should fall, “all his righteousness that he
hath done shall not be mentioned” (Ezek. 18:24; 33:13), and therefore
whatever is built thereon falls soon to the ground and comes to nothing.
For this reason, our righteousness must have another foundation; a
foundation, namely, which is firm and constant, and not liable to be
shattered to pieces, though the “mountains should depart, and the hills be
removed.” Isa. 54:10. “An everlasting righteousness must be brought in”
(Dan. 9:24), so that “the salvation of the Lord may be forever, and his
righteousness be not abolished.” Isa. 51:6. A most excellent, eternal, and
sovereign Person, must procure an eternal and infinite good, by an immense
and infinite satisfaction offered for us.
8. The _sixth_ cause why God will have our righteousness to be apprehended
by faith, is found in his truth and promise, on which our faith entirely
rests, and by which God declared and promised righteousness to Abraham,
and to all his faithful seed. Whence St. Paul argues, that “our
righteousness must be of faith, that it might be by grace; to the end that
the promise might be sure.” Rom. 4: 16. Upon this promise of grace,
fulfilled in Christ, has God established our righteousness and salvation,
as the same apostle in another place more fully asserts: “Even as
Abraham,” says he, “believed God, and it was accounted to him for
righteousness. Know ye therefore that they which are of faith, the same
are the children of Abraham.” And the Scripture, foreseeing that God would
justify the heathen through faith, preached before the gospel unto
Abraham: saying, In thee shall all nations be blessed (Gen. 12:3). “So
then they which be of faith, are blessed with faithful Abraham.” Gal.
3:6-9. And thus “grace and truth are come by Jesus Christ.” John 1:17.
9. _Seventhly_, God has made his grace, and the merit of Christ, the
foundation of our righteousness, that Christ alone may have the honor of
it. Isa. 45:22-24; 53:11. “In him alone is our help.” Hos. 13:9. He is the
beginning, middle, and end of our righteousness and salvation, so that
“every mouth may be stopped.” Rom. 3:19. For we are “saved by grace
through faith; not of works, lest any man should boast.” Eph. 2:8, 9. But
if our righteousness were founded on our own works and merits, there would
then be no room for grace, nor should we have occasion for mercy or pardon
of sin, “for which every one that is godly doth pray.” Ps. 32:6. Moreover,
there would be no place for humility, nor for the fear of God; neither
would faith and prayer turn to any great account; yea, we should have no
need of a Mediator, Redeemer, and Saviour. Christ would have then died in
vain; and we should be obliged, both by an external and an internal
obedience, perfectly to fulfil the whole law. We should remain under the
curse, have fallen from grace, and have lost Christ; as St. Paul expressly
testifies in Gal. 5:3, 4. So that the doctrine of justification by
_works_, in the sight of God, is altogether inconsistent with the whole
Scripture, both of the Old Testament and the New, and with our holy
Christian faith.
10. In short, our salvation and righteousness are founded entirely upon
the eternal grace of God, and the eternal Person and office of Christ; and
in Christ alone we are made righteous, holy, alive, blessed, sons and
heirs of God. The righteousness of Christ is ours, his goodness ours, his
holiness ours; his life ours, his happiness ours, and lastly, the sonship
and inheritance of Christ are ours; and so the WHOLE Christ, both
according to his divine and his human nature, is ours; (for God gives us
the WHOLE CHRIST for a Saviour, that he with his Person, office, grace,
glory, and blessedness, may be wholly appropriated to us). That all this
is our own, is our highest consolation, glory, praise, honor, love, joy,
and peace before God and all the angels and elect; it is our sublimest
wisdom, strength, might, victory, and triumph over sin and death, the
devil and hell, the world and all our enemies. For which God be praised to
all eternity! Amen.
Chapter IV.
Showing That Saving Faith In The True Christian Produces Manifold Fruits
Of Righteousness, And That These Must Proceed From The Depth Of The Heart;
Also, That The Character Of Our Outward Works, Depends, In The Judgment Of
God, Upon The State Of The Heart.
_And this I pray, that ye may be sincere and without offence till
the day of Christ: being filled with the fruits of righteousness,
which are by Jesus Christ, unto the glory and praise of
God._—PHIL. 1:9-11.
The true Christian is not only justified by faith in Christ, but is also
made a temple and habitation of Christ and of the Holy Spirit. To this end
the good Spirit of God purifies his heart by faith: and it is fit that
Christ should live in his temple, together with his love, humility and
meekness. 1 Cor. 6:19; Eph. 3:17; Acts 15:9. To this end also thy Redeemer
has bestowed upon thee his Holy Spirit, that he might create in thee a new
heart, and endue thee with so cheerful and ready a mind, as to do the will
of God freely, without any unwillingness or compulsion. Jer. 31:32, 33;
Heb. 10:16. This new and holy obedience proceeds not from the law, or any
legal commandment; but from a lively faith. Hence, “the law is not made
for a righteous man” (1 Tim. 1:9), to _compel_ him to do good; though it
is in other respects an excellent rule by which to regulate a Christian’s
life and manners. For a true and living faith does everything freely and
of its own accord: it renews the man, it purifies the heart, it produces
fervent love to our neighbor, it hopes and considers such things as are
not yet seen. Faith prays, praises, fears, and confesses God. It is also
patient, humble, merciful, loving, meek, easy to be reconciled,
compassionate, and peaceful. Faith readily forgives offences; hungers and
thirsts after righteousness; embraces God with all his grace, and Christ
with all his merit; and obtains a complete remission of all sins. Now if
any one does not perceive in his heart these fruits of the Spirit, and the
indwelling of Christ by faith, let him humbly entreat the Lord, and that
with tears and groans, that he may obtain them. I would not be understood,
however, as saying that a Christian in this life could attain to perfect
and absolute holiness; for even the greatest saints are still sensible of
their infirmities; of which the book of Psalms and the Lord’s Prayer fully
convince us. God therefore requires that our righteousness, by which we
are to please him, should be entirely apprehended by faith; and lest we
should act the hypocrite he wills that his righteousness should be stamped
on our very heart, and on the inmost centre of our souls; and likewise
that all the fruits of faith and righteousness should proceed from a
living and sound principle seated within the mind. According to this
inward and leading principle, God judges all our works, whether they be
true and genuine, or false and hypocritical.
2. Here again, we do not assert that perfection can be found in this
present world, but only require that a Christian should walk in newness of
life, and approve himself by such works as are cleared from guile and
hypocrisy. For it is by no means possible that the fruits of the Spirit
enumerated by St. Paul, in Gal. 5:22, 23, should not be found in that man
in whom the Spirit of God himself dwells (Gal. 5:22); or that a good tree
should not be known by its fruits, though they may not be altogether so
perfect and angelic as could be wished, but be stained and often obscured
by various frailties and imperfections. Nevertheless, all hypocrisy and
insincerity, are utterly to be banished from a regenerate state; nor are
the fruits of a Christian to proceed from an empty profession, or a
lifeless appearance of things, but possess truth and reality. I do not
deny, on the one hand, that the Christian Church may be fitly compared to
a hospital crowded with all manner of sick; or to a house inhabited by
sinners as well as by saints. I believe also that many, like feeble
children, have not yet attained to the ability of walking alone; but that
they gradually learn to walk steadily. Hence it is necessary to “bear one
another’s burdens” (Gal. 6:2), and never rashly to judge or condemn those
who by reason of their weakness halt behind. Rom. 14:1. We ought rather to
restore in the spirit of meekness those that stumble, and with great
tenderness to rectify what is amiss in them. Thus we learn to read our own
imperfections in the infirmities of our brother. But on the other hand,
Christians ought to labor to make continual advances in the spiritual
life. They ought not to continue always in a state of infancy and
weakness, how difficult soever it be to conquer the carnal mind that
obstructs our growth. They ought to be fervent in the practice of
“charity, out of a pure heart, and of a good conscience, and of faith
unfeigned” (1 Tim. 1:5); and bear this in perpetual remembrance, that all
outward performances are valued by God according to the inward disposition
of the heart. If the heart be good, thou mayest then be assured, that
whatever thou doest is also good before God: but if the heart be evil,
corrupt, and envious, then all thy works are evil and hateful. Such as
thou art inwardly, and in thy heart, such art thou accounted to be before
God; and such are thy prayers, thy public worship, thy giving of alms, thy
receiving the Sacrament, and all thy other performances.
3. Whosoever therefore is willing to try his own faith and inward
condition, should set before his eyes the Ten Commandments (as by Christ
himself interpreted) (Matt. 5 and 6), and learn to judge of his actions by
his heart. By such an impartial trial, he will clearly perceive whether
what he does be acceptable or unacceptable to God, and whether he bring
forth the genuine fruits of that inward righteousness which is by faith.
Phil. 1:11. For example, thou considerest that thou dost not defile
thyself with any external idolatry. Now, in keeping from idols thou doest
surely well; but I would have thee farther inquire, whether thou also
abhorrest all manner of _internal_ idolatry? Or whether thou hast set up
an inward idol in some secret corner of the heart, to which thou payest
thy vows? Ezek. 14:3, 4. Examine thyself whether thou art _within_, what
thou professest to be _without_? See whether thy heart be not set upon the
world, upon avarice, and pride? If so, then thou art assuredly guilty of
most dangerous idolatry; for the creature has engrossed those noble
affections which should be entirely surrendered to the Creator, and
dedicated to him alone. Thou assurest us that thou art punctual in saying
thy prayers, and in praising God; and that thou dost not neglect to offer
up thy thanks for benefits received at his hands; but didst thou ever
consider, whether thou cursest in thy heart, whilst thou prayest with thy
lips? Whether thou contradictest by thy actions what thou expressest in
thy words? If so, thy prayer will prove but a worthless performance, and
all thy thanks and praises will be trifling and vain. Thou tellest us how
strictly thou keepest the sabbath-day. In this truly thou doest well; but
look on the inward frame of thy soul. Dost thou celebrate the true sabbath
in thy heart? Dost thou rest from evil thoughts and wicked desires? Is thy
heart devoted to God, and freed from noise and clamor, that God himself
may work in it? Thou attendest divine service at church; it is well done;
but see that thou carry not with thee to church the canker-worm of pride
and vanity. This would convert thy service into mere formality, and all
thy performances into an empty show. Thou yieldest external obedience to
God and to thy superiors; but does that which passes within thy soul agree
with this exterior conduct? Is everything done with an upright and willing
mind? Dost thou act from a principle of love, or of fear only? If it be
fear that constrains thee to an external compliance, then know assuredly
that thy obedience is no more than hypocrisy. Thou defilest not thy hands
with blood and slaughter, and thinkest thyself free from the crime of
murder. But take a view of thy heart: for when the heart burns with wrath
and anger, and when this, as a flame, flashes out upon thy face; when thy
inward wrath breaks out into reproaches and curses, saying to thy brother,
_Raca_, and _Thou fool_; then surely thou art become guilty of the
judgment, of the council, and of everlasting fire. Matt. 5:22. What
therefore will it avail thee that thy hand is unpolluted with blood,
whilst thy heart accuses thee of hatred and murder? 1 John 3:15. For
within, in the heart, the murderer, the adulterer, the thief, and the
liar, are harbored. Here it is that thou must look for the beast, the evil
lust, and the root of all malice and mischief: which, if it be not
destroyed by serious repentance, by true contrition and conversion, by
faith and the blood of Christ, it is impossible that thou shouldest do so
much as one work acceptable to God; who judges of all thy actions by the
inward temper and disposition of the heart.
4. Of this Christ himself gives us an example from the commandment “Thou
shalt not kill,” saying, “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.”
Matt. 5:21-26. That is, it will not at all avail thee to pray, to
sacrifice, to worship God, and to take the Sacrament; yea, all thy actions
will be converted into so many sins, because God regards the heart only,
and not the outward performance. Hence St. Paul commands us to “lift up
holy hands without wrath and doubting.” 1 Tim. 2:8. And St. Peter enjoins
married persons to beware of anger, and to dwell together in love and
harmony, as heirs together of the grace of life, “that their prayers be
not hindered.” 1 Peter 3:7. Nay, the Lord Jesus himself strongly exhorts
us to brotherly reconciliation, by the three following arguments. Matt.
5:25, 26.
(_a_) The first is, “Agree with thine adversary quickly, while thou art in
the way with him;” that is, whilst thou art on this side of eternity: for
our life indeed is nothing else but a perpetual motion towards death and
the grave. If in this life thou art not freed from the bonds of wrath,
thou shalt remain a captive to them, yea, to the devil himself, throughout
all eternity.
(_b_) The second argument is, “lest at any time the adversary deliver thee
to the judge.” It is an awful thing to be summoned to the tribunal of God,
and before so tremendous a judgment-seat, to plead our cause against an
accusing adversary. Whereas, whatever is pardoned, settled, and forgiven
in this life, the same will also be forgiven and eternally pardoned in the
next. Whence we may gather how much God regards the love of our neighbor,
since he will have it by no means separated from the love of himself; and
therefore refuses to admit of our love to him, unless it be linked to that
of our neighbor. And why? Because God is Love itself, and loveth man as
his own soul.
(_c_) The third argument is, “lest thou be cast into prison, whence thou
canst not come out till thou hast paid the uttermost farthing.” It is
agreeable to the divine justice, so to deal with us there, as we have
dealt with our neighbor here; and “with that measure we have meted withal,
to measure to us again.” Luke 6:38. Wherefore if thou refusest to forgive
any brother his faults, the judgment of God is this: That in like manner
no sin shall be remitted to thee. This will prove a burden heavy indeed.
For the man that dies in this bitter, irreconcilable temper, must, in
hell, continue a debtor to all eternity, and this without any hope or
prospect of ever lessening the debts which he has here contracted.
5. Thus the Son of God, has by this example, taught us that we must judge
of the worth of our outward works, nay, of all our religion, by the inward
disposition or principle that sways the heart. But perhaps thou still
continuest to flatter thyself, and to say, “I am baptized into Christ; I
have the pure word of God; I hear it; I receive the sacrament of the
Lord’s Supper; I also believe and confess all the articles of the
Christian faith: wherefore it cannot be, but that my life and actions must
be pleasing to God; I am a Christian in truth, and in the right way to be
saved.” This, alas! is the general, but false reasoning of many in these
days, who regard their outward performances as constituting true
righteousness. It might do well enough, if the heart did but agree with
their profession: for without this, all is mere trifling, and a dead,
hypocritical show. Look therefore into this, and learn to judge of thyself
by the inward frame of thy soul. Thou boastest indeed, that thou art a
Christian; and an excellent name it is; but dost thou consider, whether
thy heart and thy actions agree with a name so sacred? Hast thou received
the unction from above, and art thou possessed of the fruits of the
Spirit, that demonstrate a Christian? 1 John 2:27. If these be wanting,
thou wilt prove in the end but a false and spurious Christian. Thou
assertest, further, that thou art baptized; and so indeed thou art! But
search the state of thy heart, and inquire whether thou livest in the new
birth, in daily repentance, and an unwearied mortification of the old man.
See whether thou bringest forth fruit answerable to the baptismal
covenant, in which thou art engaged? Thou sayest that thou hast the
oracles of God committed to thee, and that thou hearest and readest them:
but inspect thy heart, and consider whether the Word be converted into thy
life and spirit, as bodily food passes into thy flesh and blood? Whether
thou hast lived up to its direction, and expressed the effect of it in thy
conduct? If thou contentest thyself with the bare _hearing_ thereof, thou
must know that this will never yield eternal salvation, and that thou
deceivest thyself in a matter of infinite importance. For this reason has
the Lord compared the kingdom of Heaven to leaven, which gradually spreads
itself through the whole lump, and converts every part into its own
nature; thereby to set forth that powerful influence which the Word ought
to have upon our will and affections. Truly, “not every one that saith,
Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the
will of the Father which is in heaven.” Matt. 7:21. Thou thinkest that
thou dost a service when with zeal thou defendest the purity of the
doctrine: and truly therein thou doest well. Nevertheless, I would have
thee inquire, whether by the purity of the doctrine, and thy defence of
it, thou hast also attained a true purity of the _heart_. Do we not find
many rigid defenders of the pure doctrine, who in their lives are the most
unclean of men, full of pride, bitterness, and covetousness? Alas, the
name of God itself, is made a common shelter for all manner of vices,
which screen themselves under the same, with impunity. Thou affirmest that
thou often receivest the Lord’s Supper. This is right; but search thine
own heart. Thou hast often received the flesh and blood of Christ in this
Sacrament: why then do the flesh and blood of Adam live and reign in thee?
Should not the life of Christ shine forth in thy whole conduct? Should not
his love, his humility, and meekness, diffuse themselves through all thy
manners? Where is the advantage, if thou receivest Christ in the
Sacrament, and deniest him in thy life and actions? Thou sayest, that thou
believest and confessest all the articles of the Christian faith. It is
well! but have recourse to the touchstone of the _heart_. That is only a
true faith, which unites man with God, and God with man; by which God
dwells, lives, and operates in man. If these effects be wanting in thee,
thy faith is false, and so far from uniting thee with God, it sets thee at
a greater distance from him. This, however, is not to be understood of the
faith of weak and feeble Christians, which is often so clouded, as to
render it hard to perceive its life and motion. For even a weak _faith_,
though it be like smoking flax, has in it the properties of a strong
faith, though it cannot exert itself with equal strength and energy. It
heartily cleaves to God, and brings forth fruit amidst all those
infirmities with which it struggles. But I would have it understood of
faith in general, and of the trial and fruits of it, that, if thou
believest in Christ, then Christ must certainly live in thee by faith, or
thine will prove but an empty, naked profession. If thou believest that
Christ suffered death for thy sins, thou must also die with him to the
same (Gal. 2:20), and renounce the world, with all its pride and avarice.
Rom. 6:2. If this effect do not follow, then truly thou believest not in
Christ. If thou believest that Christ was crucified for the sins of the
world, _thou_ must with him be crucified to the same. If thou refusest to
comply with this, thou canst not be a living member of Christ, nor be
united with him by faith. If thou believest that Christ is risen from the
dead, it is thy duty to rise spiritually with him, and firmly adhere to
him, thy Head and Saviour. In a word, the birth, cross, passion, death,
resurrection, and ascension of Christ, must, after a spiritual manner, be
transacted in thee. And this is the blessed effect of faith, and the
influence it has on believing souls. Wherever this effect is wanting,
there is nothing but a lifeless image of faith, with which men miserably
deceive themselves. So if thou believest in the Holy Spirit, the same
Spirit in whom thou believest, must of necessity dwell and reign in thy
heart, and enlighten and sanctify it. For, “as many as are led by the
Spirit of God, they are the sons of God.” Rom. 8:14.
6. Therefore, dear Christian! let not your religion be confined to bare
externals, but see that it proceed from the more inward recesses of a
heart endued with a true, living, and active faith, and with an unfeigned,
inward, and daily repentance. If you put away from you this inward life,
this faith, and this repentance, you strip your religion of all essential
goodness, and, instead of a living principle, which ought to be
established in the mind, you carry about an empty, insignificant name,
which will avail you nothing in that day, wherein God will judge all
things according to the inward frame of the heart. But if you are truly
affected with a sense of your inward wants and impurities, then flee
without delay to the healing fountain of grace! Draw and drink, pray and
knock, seek and cry, “Lord, have mercy upon me!” Then your heart shall be
cured, your sin covered, and your transgression cancelled.
Chapter V.
Showing That The Evidence Of True Christianity Does Not Consist In The
Knowledge And The Hearing Of God’s Word, But That He Is A Christian, In
Whose Life God’s Word Is Manifested, And Who Beseeches God In Sincerity
That This Word, As A Divine Seed, May Be Quickened In Him, And Bear Fruit.
_The gospel of Christ is the power of God unto salvation to every
one that believeth._—ROM. 1:16.
The way by which we are to arrive at true and substantial wisdom, and
become friends of God, is to submit ourselves to the discipline of
repentance, and to lead a life conformable to the Word of God. Such a life
as this cannot fail to be attended with true illumination of the mind, and
an increase of all divine graces; nay, with so close an alliance with God
himself, as to make us “partakers of the divine nature, having escaped the
corruption that is in the world through lust.” 2 Peter 1:4. An example of
this we have in Enoch, who having “walked with God, was not, for God took
him” to himself. Gen. 5:24. To such a holy life as this David aspired with
the utmost fervor of spirit, proposing two means by which to obtain it:
the first, _fervent prayer_; and the second, _a diligent practice of the
word of God_. “I cried,” says he, “with my whole heart; hear me, O Lord: I
will keep thy statutes. I cried unto thee; save me, and I shall keep thy
testimonies.” Ps. 119:145, 146.
2. These words set forth the difficulties which he encounters who seeks to
be a true Christian, and to keep the word of God in holiness of life. For
flesh and blood naturally strive against the word of God, and that
holiness of life which it requires: and are, besides, inconstant and weak,
and prone to yield to the enticements of the world. The devil on all
occasions hinders our progress, and opposes our endeavors on every side.
This is followed by a multitude of evil examples, and the persecutions
which wicked men raise in opposition to those souls that enter upon
another course of life. Against obstinate evils, such as these, all the
strength of the soul is to be opposed. This we learn from the example of
David, who cried unto the Lord _with his whole heart_, in order that he
might better digest the Word, and by leading such a life as that Word
requires, continue in the favor of God. This ought also to be our main
concern; the favor of God being infinitely preferable to all that the
world affords. Whoever pleases God, and is His friend, most effectually
secures himself thereby from the malice of all his enemies. Hence _serious
and fervent prayer_ is, as I said before, the first step to a holy life.
The second means to obtain a holy life, is expressed in the following
words of the same Psalm: “I prevented the dawning of the morning, and
cried: I hoped in thy word. Mine eyes prevent the night watches, that I
might meditate in thy word.” Ps. 119:147, 148. Here the Psalmist declares
the earnest study, love, and affection, which are due to the word of God;
as also the time best suited for meditating in it, namely, the morning.
The faculties of the mind are then more strong and vigorous than at other
times; and are best disposed for searching into divine subjects. The truth
of this is at that season most feelingly perceived, when the soul,
afflicted by sadness and deep spiritual temptations, “watches for the
morning” (Ps. 130:6), and with “waking eyes” (Ps. 77:4), expects help from
the Lord. She is then “as a sparrow alone upon the house top,” as a lonely
owl in the desert (Ps. 102:6, 7); and “so weary with groaning” (Ps. 6:6),
as to be almost ready to expire.
3. This is that exercise of the cross, or school of affliction, in which
all saints are most effectually trained for a happy eternity. Whoever is
not inured to this sort of trials, can know but little of God and of his
word. In this exercise, all the natural powers of soul and life consume
away, that God alone may become our strength and support. By such inward
trials as these, the carnal life is likewise more and more weakened, and
the quickening power of God and of his word, perceived with the greater
effect and experience. And truly, all our efforts ought to centre in this,
that the external hearing and reading of the divine word be practically
applied to the mind, and improved into Christian experience.
4. This doctrine, therefore, I would have firmly rooted in thy mind,
namely, that not the reading or hearing, but the doing and practising of
the word, demonstrates the true Christian. James 1:22. Without this
practical improvement, hearing and reading will be of no great advantage.
For the word was not committed to us, that it might be read and known
only, but that it might be reduced to practice. As a medicine gives no
relief to the patient who hears of, or looks upon it, but at the same time
refuses to take it; so the word, though a remedy for our diseased nature,
can yet cure no man, or restore him from death to life, whilst he refuses
to take what the word prescribes. Therefore, in order to this, fervent and
constant prayer (according to the example set us by David), will be
requisite in order to enable us to conform our life and actions to the
divine word. What advantage is it to an artist that he knows an art, if he
never practises it? Will not his supine and careless neglect reduce him at
length to poverty? And what will it avail us to _know_ the word of God,
and not _do_ it? “That servant,” says our Saviour, “which knew his lord’s
will, and prepared not himself, neither did according to his will, shall
be beaten with many stripes.” Luke 12:47. And St. Peter affirms, that “it
had been better for such not to have known the way of righteousness, than,
after they have known it, to turn from the holy commandment delivered unto
them.” 2 Peter 2:21. As a father does not own him for a son, who in
everything acts in a manner contrary to his will, so not words, but the
life and actions, are marks and indications of a child of God, according
to that saying of our Saviour: “If ye were Abraham’s children, ye would do
the works of Abraham. But now ye seek to kill me,—this did not Abraham.—Ye
are of your father the devil.” John 8:39, 40, 44. Why should a barren and
fruitless tree take up any room in the garden, when it only incumbers the
ground on which it grows? It is surely fit for nothing, but to be cast
into the fire, as is represented in the parable of the barren fig-tree.
Luke 13:6, 7. As it would be foolish to give to a raven the name of a
swan, to which it has no resemblance; so if the men of this world should
be called by the name of true Christians, whilst so little of a Christian
temper appears in their life and manners, I think it would be justly
counted egregious folly. It is not by words, but by deeds and actions,
that we are to judge of a Christian’s state, according to that saying of
St. Paul: “The kingdom of God is not in word, but in power.” 1 Cor. 4:20.
Such is the condition of most men at this day, that those who make the
strongest pretences to the Christian name, do nothing but that which is
contrary to the Christian spirit. They are like the people at Rome,
concerning whom Laurentius Valla exclaimed when reading these words of our
Lord, “Blessed are the merciful, blessed are the peacemakers,” etc. (Matt.
5:7-9), “_Surely either these words are not true, or we are no
Christians._” Man is corrupted to such a degree, that even not a few brute
creatures visibly surpass him in some good quality. The dove excels him in
harmlessness (Matt. 10:16); the ant in industry (Prov. 6:6); the stork in
a careful provision for her young; the dog in love and fidelity; the ox
and the ass in knowledge of their master (Isa. 1:3); the sheep in meekness
(Isa. 53:7); the lion in generosity and clemency towards weak animals; the
cock in watchfulness; and the serpent in wisdom. On the contrary, man in
his natural state exceeds all the beasts in mischief. He is more fierce
than a wolf; more crafty than a fox; more vain than a peacock; more
voracious than a swine; more pestilent than a viper; fiercer than a bear.
Indeed, the Lord Jesus himself terms Herod a _fox_ (Luke 13:32); John the
Baptist applies the name of _vipers_ to the Pharisees (Matt. 3:7); and St.
Paul that of _lion_ to Nero. 2 Tim. 4:17. Truly, those vices and
mischiefs, which go single and unaccompanied in brutes, are oftentimes
crowded together in one natural man. So that the human body is very
significantly called by the apostle, “the body of sin” (Rom. 6:6), as
being full of sins, and infected with all manner of defilements. Not to
mention, that there is no creature so bad and pernicious, but that it may
be still of some use to men. The foxes and wolves, for instance, with
their skins, secure men from the injuries of a rigorous season. But, alas!
what good is there to be found in a man abandoned to the conduct of an
unregenerate nature? “Every imagination of the thoughts of his heart is
only evil continually” (Gen. 6:5; 8:21); as is more than once expressed in
Scripture. He exercises his reason to practise fraud; he wastes his body
with pride and lewdness; and is both inwardly and outwardly corrupted, so
that all his members are justly called the “instruments” or weapons “of
unrighteousness.” Rom. 6:13. Hence it is, that the Sacred Scriptures
represent our nature in colors so dark and odious, as may strike terror
into every man that reads them. “There is none righteous, no, not one:
there is none that understandeth, there is none that seeketh after God.
They are all gone out of the way, they are together become unprofitable;
there is none that doeth good, no, not one. Their throat is an open
sepulchre; with their tongues they have used deceit; the poison of asps is
under their lips; whose mouth is full of cursing and bitterness; their
feet are swift to shed blood; destruction and misery are in their ways;
and the way of peace have they not known; there is no fear of God before
their eyes.” Rom. 3:10-18; Ps. 14.
5. Behold here the deplorable image of the natural man! Behold the
abomination that is common to us all! And now tell me how a man can see
the kingdom of God, unless he be born again from above, or, as St. Paul
expresses it, “unless he be renewed in the spirit of his mind: putting on
the new man, which after God is created in righteousness and true
holiness?” Eph. 4:23; Col. 3:10. And the same apostle says, “But ye have
not so learned Christ; if so be that ye have heard him, and have been
taught by him, as the truth is in Jesus.” Eph. 4:20, 21. Yea, he says,
“They that are Christ’s, have crucified the flesh with the affections and
lusts.” Gal. 5:24. Alas! if those belong not to Christ, who do not mortify
the members of unrighteousness, but live in the pollutions of sin, then
they surely must belong to the devil, and cannot inherit the kingdom of
heaven, since they do not crucify the flesh. For whosoever desires to
please God, must become “a new creature” in Christ (2 Cor. 5:17); “in whom
neither circumcision availeth any thing, nor uncircumcision, but a new
creature.” Gal. 6:15. Now, since these are the terms on which our eternal
welfare depends, let it be our main concern, that we more and more
vanquish sin in our mortal bodies, and that we be members, not of Satan,
but of Jesus Christ. Let us earnestly endeavor, that the divine Word may
gain ground, and bear fruit in our souls. Let us strive to render our
lives acceptable to God, so that, being preserved by his grace to the end,
we may continue “vessels of mercy, and not of wrath.” Rom. 9:22, 23.
6. It is for this reason that David so heartily wishes to lead a holy
life, conformably to the word of God: “I cried,” says he, “with my whole
heart; hear me, O Lord; I will keep thy statutes” (Ps. 119:145): for since
our conversion is entirely from above, it follows, that a holy life must
be obtained by continual prayer and supplication. “Heal me, O Lord,” says
the prophet, “and I shall be healed; save me, and I shall be saved: for
thou art my praise.” Jer. 17:14; 31:18. And David says again, “I cried
unto thee; save me, and I shall keep thy testimonies.” Ps. 119:146. Sin
and the kingdom of Satan are, indeed, so strong and powerful in man, that
it is in vain to attempt their conquest without the divine aid and
assistance.
7. Let us therefore shake off all sloth and negligence, and let us acquit
ourselves diligently, in a matter of so great importance. David himself
further adds, “I prevented (_that is_, I came before) the dawning of the
morning, and cried: I hoped in thy word. Mine eyes prevent (_or_,
anticipate) the night watches, that I might meditate in thy word.” Ps.
119:147, 148. And very appropriate are the words of the prophet on this
account: “He wakeneth me morning by morning: he wakeneth mine ear to hear
as the learned.” Isa. 50:4. With which those of Solomon agree: “I sleep,
but my heart waketh: it is the voice of my beloved that knocketh.” Song
5:2.
8. In these and the like sentences of Scripture, we may view the fatherly
care, and condescending love of our merciful God; since his delight is to
be conversant with the sons of men, to speak with them and to instruct
them. Hence he appointed his Son to be our heavenly Teacher and Master; of
which the Lord Jesus himself gave a visible image when he was found in the
temple in the midst of the doctors, and astonished the hearers with “his
understanding and answers.” Luke 2:47. This was done by our Saviour, not
merely on account of the Jewish temple, which is now destroyed; but rather
on account of the Christian Church itself, which is the true and heavenly
Jerusalem, taught and instructed by his Word and Spirit. It was also done
with reference to the temple of our heart, in which he will teach,
comfort, enlighten, and sanctify us. Here he will pray, ask questions, and
answer them; and speak in holy thoughts, and devout meditations. And in
this the prophetical office of Christ consists. Hence also he replied to
his mother in these words: “How is it that ye sought me? Wist ye not that
I must be about my father’s business?” (Luke 2:49), meaning that office
which was conferred upon him by his Father. This office he now performs at
the right hand of God, as our true and only High priest; and upon earth he
discharges it by his _word_; by means of which he also inwardly preaches
in our hearts by his Holy Spirit and gracious illumination. Without this,
the outward preaching must prove barren and unfruitful, according to the
words of the apostle: “I have planted, Apollos watered; but God gave the
increase. So then neither is he that planteth any thing, neither he that
watereth; but God that giveth the increase.” 1 Cor. 3:6, 7.
Chapter VI.
The Perfection And Salvation Of Men Depend On Union With Christ By Faith;
But To This They Can Contribute Nothing, Whereas They Rather Interfere
With The Grace Of God By Their Perverse Will; But Christ, And He Alone,
Accomplishes The Work In Us.
_Without me ye can do nothing._—JOHN 15:5.
As man by his apostasy from God, through ambition and self-love, was
separated from him, and fell from the perfection in which he was created,
so he must of necessity return to his original tranquillity and happiness,
by a _union_ with God; in which the whole of human perfection consists. It
was therefore necessary, that the Son of God should become man, in order
that human nature, being again united to God, might thereby be restored to
its primitive integrity and perfection. As the divine and human natures
are united in the one Person of Christ, so must we all, through grace, be
united to him by faith, as to our eternal and sovereign Good. In this
manner it pleased God to rectify the exceeding corruption of our nature by
the abounding goodness of his grace. This union is declared by the Son of
God himself: “I will betroth thee,” says he, “unto me for ever, in loving
kindness and in mercies.” Hos. 2:19. For since our nature is infected and
corrupted by _sin_, which is the greatest of evils, it could not be
restored and healed but by GOD himself, the sovereign Good.
2. Now as the union of the divine and the human natures in Christ is
eternal, and is never to be dissolved, insomuch that even death itself
could not break asunder so sacred a bond: so Christ our Head is to be so
firmly united with his faithful members, that neither life nor death may
ever be able to separate them from him. This is also declared by the
prophet Hosea, in the Person of Christ: “I will,” says he, “betroth thee
unto me for ever.”
3. This union by faith, is of the highest necessity, because “our
iniquities have separated between us and our God.” Isa. 59:2. And this
deplorable state will continue to all eternity, unless Christ dwell in us
here by faith. Moreover, we are not able to do the least good, unless
Christ himself work it in us. Hence, says the apostle, “Not I, but the
grace of God which is with me.” 1 Cor. 15:10. And the Lord himself says:
“Without me ye can do nothing” (John 15:5); the truth of which he
illustrates by the beautiful parable of the vine and the branches. Whence
it naturally follows, that if we are, or do, any good at all, it is
altogether to be ascribed to God alone; according to what is said by the
prophet: “Thou hast wrought all our works in us” (Isa. 26:12); and by
another: “I am like a green fir-tree. From me is thy fruit found.” Hos.
14:8.
4. O man! consider therefore, what thou art, and what thou canst do. What
hast thou been able to contribute to thy restoration and the renovation of
thy depraved nature? Surely nothing. As thou couldst not afford any help
toward thy bodily birth, nor create thyself; so neither canst thou bring
any assistance towards thy new birth or regeneration. Thou canst indeed
lose, corrupt, and destroy thyself; but to renew, to restore, to heal, to
justify, and to quicken thyself, is a work entirely beyond thy strength.
Couldest thou contribute anything that God might become man? No. There is
nothing therefore that thou canst arrogate to thyself, or ascribe to thy
own ability. Indeed, the more a man attributes to his own will, strength,
and ability, the more effectually does he obstruct divine grace, and the
renewal of his corrupted nature. Let us therefore wholly renounce our own
strength, our own wisdom, our own will, and self-love, that, being thus
resigned to God alone, we may suffer his power freely to work in us, so
that nothing may, in the least, oppose the will and operations of the
Lord.
5. Until thou art brought to this, O Christian, that thy mind becomes
merely passive, and that thou purely _sufferest_ the operation and will of
God, it is evident, that God is impeded by thee, so that he cannot unite
himself with thy soul; or by true renovation of thy corrupt nature
establish his image there. For our own will, self-love, ambition, the
opinion of our own wisdom, and whatever we arrogantly claim to ourselves,
are so many impediments, why God cannot freely operate in us, and effect
his good will. For as a man’s own will more and more corrupts and depraves
him; so the will of God more and more perfects and restores him.
6. Hence, it was said by Bonaventura, that “the highest perfection of
religion, consists in renouncing our own will.” And by Augustine, “If _to
love God_ is the greatest good to man, _to love himself_ must needs be his
greatest evil. And, if such is the nature of good, that it diffuses and
communicates itself; of necessity self-love must be a great evil, since it
engrosses to itself both its own and the goods of others, and will not
part with any of them.” Of this even the pagan Seneca himself was not
ignorant when he said: “That only is an accession to virtue, which is a
denial of thy own will.” And again: “Unless thou departest from thyself,
thou canst not approach God, who is above thee.”
7. Our _own will_ is nothing else but a defection or apostasy from God.
Defection verily is easy, smooth, and pleasant; but the recovery from it
is bitter, troublesome, and difficult; yea, even beyond all the power of
the creature. For man, by his own strength, can neither return, nor in any
wise help himself, whether in will or deed. Man’s will is captive, and his
works are dead. Christ alone is able to help, in the beginning, the
progress, and the end. He lays before us two means, the _law_ and the
_gospel_; or _repentance_ and _remission_ of sin. Through the _law_, in
the first place, thou must die with Christ, and by true sorrow and
brokenness of heart sacrifice thy own will. Thou must become as nothing in
thine own eyes, and resign thyself wholly to Christ. Then grace and
forgiveness of sin are conferred through the _gospel_, and man, that was
dead before, is made alive by faith. Whence it appears, that no man can by
his own strength convert and quicken himself. For it is absolutely
necessary that he hate, deny, and lose himself; that he be displeased
with, and die unto, himself; and that his hope be placed entirely in God
alone, by whose grace he expects to live.
8. But even this self-hatred, denial, and mortification, are not the
effect of our own will and ability. “It is not,” says St. Paul, “of him
that willeth, nor of him that runneth, but of God that sheweth mercy.”
Rom. 9:16. It is God therefore alone who operates all this in us by his
grace, and by the power of his good Spirit: so that our justification is
not derived from any creature whatsoever, but from God alone, whose work
and gift it is. For the most dangerous enemy any man has, is _himself_;
insomuch that we have great reason to implore the Lord to deliver us from
ourselves and all that we have by nature, and then to bestow that which
flows from his grace. By our own strength we are not able to perform the
least good, if God, himself, even after conversion, do not graciously
operate in us. Who is there that can endue us with love and mercy, but
God, who is LOVE itself, and from whom all other graces proceed?
Therefore, Christ _alone_ is our help and support, when the help of men
cannot avail. But after all, be the condition ever so low to which man has
been brought by the fall of Adam, he is now raised again by Christ, and
even exalted to a higher degree than he possessed before. But of this more
shall be said in Chapter XI.
Chapter VII.
Showing That In Order To Understand The True Nature Of Repentance, We Must
Necessarily Know The Distinction Between The Old And The New Man; Or, How
In Us Adam Must Die, And Christ Live; Or, How In Us The Old Man Must Die,
And The New Man Live.
_We know this, that our old man is crucified with Christ, that the
body of sin might be destroyed, that henceforth we should not
serve sin._—ROM. 6:6.
In every Christian there is found a twofold man, opposed, like their
fruits, to one another. This will more fully appear from the following
statement:
Adam, Christ.
Old man, New man.
Outward man, Inward man.
Old birth, New birth.
Flesh, Spirit.
Nature, Grace.
Reason, Faith.
Darkness, Light.
Tree of death, Tree of life.
Evil fruit, Good fruit.
Sin, Righteousness.
Damnation, Salvation.
Death, Life.
Old Jerusalem, New Jerusalem.
Kingdom of the Kingdom of God.
devil,
Seed of the Seed of God.
serpent,
Natural man, Spiritual man.
Image of the Image of the
earthly, heavenly.
The truth of this statement, the Scriptures, as well as experience,
abundantly confirm. The former speak largely of the old man and the new,
of the inward and outward man. See Eph. 4:24; Col. 3:9; 2 Cor. 4:16. They
teach also that the Spirit of God is in us: Rom. 8:11; 1 Cor. 3:16; 6:19;
2 Cor. 5:5; Eph. 1:13. And likewise Christ, Gal. 2:20; 2 Cor. 13:5.
_Experience_, moreover, demonstrates the same. Hither may also be referred
that striving and struggling of the flesh and Spirit, from which even the
saints are not free. Rom. 7:23. Likewise there belong here the different
fruits of the flesh and Spirit reckoned up by St. Paul. Gal. 5:19-23. This
point is therefore clearly stated in Scripture, and too certain to be
called in question by any Christian. It is the hinge, as it were, on which
all the Scripture moves, and the foundation on which the true knowledge of
man depends. Out of the same fountain issue true repentance, or the death
of Adam, and the life of Christ in us. For no sooner does Adam die in us,
but there perishes with him all that is originally derived from him; the
old outward man, the old birth, the flesh, nature, corrupt reason,
darkness, the tree of death, evil fruits, sin, death, damnation, the seed
of the serpent, the natural man, the earthly image, the old Jerusalem, and
the kingdom of Satan. But as long as Adam lives, there also live and reign
with him the old man, and the carnal birth, the flesh, nature, corrupt
reason, darkness, and the whole train of evils before mentioned, being all
comprised under the kingdom of Satan, and subject to damnation, and to the
curse everlasting. But if, on the other hand, Christ live in any one, then
verily there live and reign with him the new and inward man, the new
birth, the Spirit, grace, faith, light, the tree of life, good fruits,
righteousness, life, happiness, the seed of God, the spiritual man, the
heavenly image, the new Jerusalem, and the kingdom of God. All which
proceed from the divine blessing, and tend to eternal salvation. Here is a
matter of importance, namely, so to order one’s life and conduct, that
Christ the new or second Adam, and not the old Adam, may live and reign in
us.
2. Therefore it is necessary for a man to watch, to fast, to pray, fight,
and strive; and, as St. Paul expresses it, to examine himself if Christ be
in him. 2 Cor. 13:5. He is to work out his salvation with fear and
trembling. Phil. 2:12. He is to enter through the strait gate and the
narrow way in Christ. Matt. 7:13. That is, man must now hate and deny
himself, forsake all (Luke 14:26), and die unto sin. Rom. 6:2. This surely
is not to be effected, as the delicate Christians of this age imagine, by
any careless and slight application of mind, but by an inward and profound
sorrow, contrition, and brokenness of heart, together with groans and
tears that cannot be uttered. These inward exercises, and acts of
devotion, are most feelingly set forth by David in his Penitential Psalms,
which abound with expressions of this nature. Ps. 6; 32; 38; 51; 102; 130;
143. The apostle calls it a crucifying of the flesh with the affections
and lusts thereof. Gal. 5:24. Whoever attains to this state, in him verily
Christ lives, and he reciprocally in Christ by faith. Then Christ conquers
and reigns in man, whose faith is become “the victory that overcometh the
world.” 1 John 5:4.
3. But since the world, which thou art to strive against, is not _without_
thee, but _within_ thee, it follows, that it is also to be conquered not
without, but within thee. For what is the world, but “the lust of the
flesh, and the lust of the eyes, and the pride of life?” 1 John 2:16. As
these are in thee, so in thee they are to be subdued, that thus thou
mayest worthily bear the name and character of a true child of God. “For
whatsoever is born of God, overcometh the world” (1 John 5:4); and if thou
overcomest, and gainest the victory over thy great enemy the world, thou
art then a child of light (Eph. 5:8), a member of Christ (1 Cor. 12:27;
Eph. 5:30), and the temple of the Holy Ghost. 1 Cor. 6:19. Thou art now a
good tree (Matt. 12:33), that freely and without constraint, yea, with
joy, love, and pleasure, bringeth forth fruit to the glory of God. Matt.
5:16.
4. But if thou livest in Adam, and Adam reigns in thee, then thou art not
a child of God, nor born again of him. For since thou art overcome by the
world, and since the prince thereof rules in thee by pride, ambition, and
self-love, thou art on this very account to be numbered amongst the
children of the devil. John 8:44. “For as many as are led by the Spirit of
God, they are the sons of God.” Rom. 8:14. And, on the contrary, as many
as are led by Satan, they likewise are his children; yea, they are the
very members of Satan, sons of darkness, a habitation of unclean spirits,
an accursed Babylon, full of impure and of abominable beasts; as it is
represented by the ancient prophets (Isa. 13:21; Rev. 18:2); but
particularly by the prophet Ezekiel. He being brought in spirit into the
temple at Jerusalem, beheld two remarkable things: one whereof was, “every
form of creeping things, and abominable beasts, and all the idols of the
house of Israel, portrayed upon the wall round about;” and secondly (which
was still more detestable), “seventy men of the ancients of the house of
Israel, worshipping these beasts and images, and offering them incense.”
Ezek. 8:10, 11.
5. Behold, O man, a lively representation here given of thy depraved,
brutish, and beastly heart! If thou wilt but enter into this temple of thy
heart, thou shalt surely find therein vast numbers of foul, detestable
creatures, images, and idols, fashioned and represented by all manner of
corrupt and impure thoughts in the carnal mind, imagination, and memory.
Moreover (and this is the greatest evil of all), though these idols and
horrid abominations should be utterly banished from the heart, and this
detestable evil, by which man is made the habitation of unclean and
pestilential reptiles, should, by all means, be destroyed by repentance,
by mortification of the flesh, and by penitential tears and humiliation;
yet, instead of doing that, thou lovest these serpents, adorest these vile
monsters, and servest and caressest them. Alas! thou but little regardest
that Christ is cast out of thy soul by these abominations, and is utterly
banished from thy heart; and that by this means thou deprivest thyself of
the supreme and eternal Good, losing the Holy Spirit with all his
excellent gifts and graces. O miserable man! thou exceedingly grievest
when any outward trouble befalls thee, or when thou losest anything in the
world that is dear to thee; why then is it, that thou art not at all
concerned at the loss even of CHRIST himself, and at the deplorable state
of thy soul and body, which are both become a habitation of malignant
spirits!
6. If these things be seriously pondered and laid to heart, we shall soon
understand what Adam and Christ are; and how they live and act in men. To
this head we may also refer the following observations. First, In Adam we
are ALL naturally equal, nor is one better than another; since we are all,
both as to body and soul, equally polluted and corrupted, so that it is
affirmed by St. Paul, not only of Jews and Gentiles, but even of all men
in general, that “there is no difference.” Rom. 3:22. Hence it is also
true, that in the sight of God, no man is better than the most profligate
criminal. For though that perverse temper which is natural to all, does
not equally in all break out into works, yet God judges all men by the
inward state of the heart, that poisoned fountain of all sin. Nor is there
any sin so heinous, which man by nature would not freely commit, were he
not strongly restrained by divine grace. For by the bent of our nature we
are but too much inclined to pollute ourselves with all manner of
wickedness (Jer. 13:23); and if the inclination be not always attended
with the external effect itself, it is wholly to be attributed to the
grace of God, and not to any strength or prudence of our own. Gen. 20:6.
This consideration should excite us to the practice of true humility, and
to an unfeigned fear of God; and at the same time restrain us from rashly
despising our fellow-creatures, lest, by reflecting on others, we
ourselves split upon the dangerous rock of carnal presumption. Secondly,
it is proper to observe, that as in Adam we are all equally bad with
regard to the corruption of nature; so by Christ we are all made equally
just and holy; no man receiving for himself any prerogative of a peculiar
righteousness in the sight of God. For since Christ is our perfection, our
“wisdom, righteousness, sanctification, and redemption” (1 Cor. 1:30;
6:11), we, who in _Adam_ are alike, are also alike in _Christ_. For as in
_Adam_ by nature we are all one man and one body, infected with the foul
contagion of disobedience and sin, so all true Christians are as one man
in _Christ_, and make up one body, completely purified and sanctified by
faith, and the blood of Christ.
7. This truth is a remedy against _spiritual pride_, namely, that none
should account himself better before God than others, though perhaps
adorned with greater gifts, and endowments. For even these are no less
bestowed on him of pure grace, than are righteousness and salvation
themselves. Upon this principle of pure grace, be careful to keep thy mind
constantly fixed. If thou dost so, then this grace shall protect thee
against the dangerous snares of pride and arrogance; and as, on the one
hand, it will convince thee of thy own misery and poverty in spirit, so,
on the other, it will give thee a most lively insight into Christ, and
into the exceeding riches of grace, offered through him to all mankind.
Chapter VIII.
Showing How Graciously God Invites Us To Repentance, And How Necessary It
Is That It Should Not Be Delayed.
_Likewise, I say unto you, there is joy in the presence of the
angels of God over one sinner that repenteth._—LUKE 15:10.
God, who is of infinite mercy, in order that he might the better soften
our hard and stony hearts, and turn them from the world, ourselves, and
the devil, unto himself (Acts 26:18), has, in his Word, variously
represented and set before our eyes man’s conversion and repentance.
2. Among other ways of impressing it on our minds, the two parables of the
_Lost Sheep_ and of the _Prodigal Son_ (Luke, chap. 15), are exceedingly
affecting, and are so abundant in divine consolation, that it is scarcely
possible seriously to think upon them without tears. Therein our Saviour
describes three different hearts. Of these the first is, the impenitent
heart of a sinner; the second, the contrite heart of a penitent; the
third, the heart of God, full of mercy and paternal affection.
3. The _first_ he describes under the similitude of a degenerate son,
wastefully spending his substance and inheritance, and at last reduced to
such necessity, as to wish to fill his belly with the husks which the
swine did eat. By this figure all mankind in their natural state are
shadowed forth; who, as so many degenerate sons, have squandered away the
heavenly inheritance by continual riot and wickedness. That is, they have
lost their original righteousness, holiness, innocency, and the beautiful
image of God, in which they were at first created (Eph. 4:24), and are now
by their own fault become the bond-slaves of sin, of the devil, and of
death. And to complete their ruin, finding no relief, rest, or comfort, in
any human performances and laws (which answer to the husks in the parable)
they must of necessity perish with endless famine and misery, unless they
speedily have recourse unto the grace of their Heavenly Father.
4. The _second_ heart, which is that of a repenting sinner, is set forth
in these words: “How many hired servants of my Father have bread enough,
and to spare, and I perish with hunger! I will arise, and go to my Father,
and will say unto him, Father, I have sinned against heaven, and before
thee; and am no more worthy to be called thy son.” In this account we have
a very moving description of true repentance. By the Prodigal’s coming to
himself, is signified sorrow for sin; that is, when a man, on the one
hand, reflects upon his own misery, and considers how, from being a child
of God, he is become, as it were, a brute beast (2 Pet. 2:12), an unclean
swine, a man void of reason, earthly and sensual; and, on the other,
mindful of his divine origin, turns his thoughts entirely upon his Father,
repents, acknowledges his offences, and says, “Father, I have sinned
against heaven, and before thee;” and have offended both God and man. This
he immediately confirms by a sincere contempt of himself, expressed in
these words: “and am no more worthy to be called thy son.” Moreover,
_faith_, which is the other part of repentance, is exhibited to us in his
actual _arising_ and _returning_ to his father’s house. He assumed
confidence to repair to his home, and firmly persuaded himself that his
father would receive him, if not as a son, at least as one of his hired
servants. “For,” says he, “I am no more worthy to be called thy son; make
me as one of thy hired servants.” This plainly shows the sure hope he
entertained, that his father would yield to his entreaties, and receive
him into his favor.
5. And now I come, _thirdly_, to draw the character of the paternal heart
of God, set forth in the parable.
I. _When the son was yet a great way off, his father saw him._ Behold the
prevenient mercy of our Heavenly Father, who graciously looks for his
prodigal children. Ps. 79:8; Isa. 30:18, 19; Ps. 32:8.
II. _And was moved with compassion._ Hereby is represented his mercy
waiting to be gracious to us.
III. _And ran and fell on his neck._ Here is mercy receiving into favor.
IV. _And kissed him._ This exhibits mercy ready to administer consolation
to the returning sinner. Micah 7:19; Isa. 66:13.
V. _Bring forth, says he, the best robe, and put it on him_ (Isa. 61:10).
This has relation to Christ, and points out his righteousness, and
_justifying_ grace. Rom. 8:33.
VI. _And put a ring on his hand._ Hereby is signified the Holy Spirit, the
pledge of sonship (Gal. 4:6; Eph. 1:5), the seal of intimate favor and
union; and it also represents to us the espousing mercy of the Lord.
VII. _And shoes on his feet._ This denotes a new and holy walk in Christ,
resulting from the Divine power, and the grace of the Holy Spirit; which
are the peculiar effects of preserving mercy. 1 Peter 1:5; Ps. 84:11.
VIII. _Bring hither the fatted calf._ By this feast is represented the joy
of angels, or rejoicing and _crowning_ mercy, described by the holy
Psalmist, and the prophet Isaiah. Ps. 63:5; 103:5; Isa. 65:13.
6. What strong and endearing arguments are here offered by the goodness of
God inviting us to sincere repentance! Let us, then, seriously consider
some of the main _inducements_ to true repentance, of which seven shall be
proposed at present.
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
I. The boundless mercy of God.
II. The kindness of Christ, and his inestimable merit.
III. The awful threatenings and punishments that are laid before us.
IV. Death.
V. The last judgment.
VI. Hell. And
VII. Everlasting joy.
I. THE MERCY OF GOD.
7. “If thou shalt seek the Lord thy God, thou shalt find him, if thou seek
him with all thy heart, and with all thy soul. When thou art in
tribulation, and all these things are come upon thee, even in the latter
days, if thou turn to the Lord thy God, and shalt be obedient unto his
voice; (for the Lord thy God is a merciful God); he will not forsake thee,
neither destroy thee, nor forget the covenant of thy fathers, which he
sware unto them.” Deut. 4:29-31. What tender affection, as of the heart of
a father, have we here presented to us! And how just and reasonable is it,
that it should move us to repentance! For how numerous and _great_ soever
our sins may be, the mercy of God is still _greater_, according to the
words of the Psalmist: “With the Lord there is mercy; and with him is
plenteous redemption. And he shall redeem Israel from all his iniquities.”
Ps. 130:7, 8. And again: “According unto the multitude of thy tender
mercies, blot out my transgressions.” Ps. 51:1. Nor are our sins so filthy
and abominable, but God can make them white as snow. “Though your sins,”
says the prophet, “be as scarlet, they shall be as white as snow.” Isa.
1:18. And the Psalmist says: “Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.” Ps. 51:7. Neither are they so
various and manifold, but that they are surpassed by the riches of divine
grace, according to the apostle: “In Christ we have redemption through his
blood, the forgiveness of sins, according to the riches of his grace.”
Eph. 1:7. And what we read in Exodus teaches the same: “The Lord, the Lord
God, merciful and gracious, long-suffering, and abundant in goodness and
truth; forgiving iniquity, and transgression, and sin.” Exod. 34:6, 7. Nor
are they so strong and powerful, but God can destroy them, and throw them
into the depth of the sea, as he did unto Pharaoh and all his host. “He
will subdue our iniquities; and thou wilt cast all their sins into the
depths of the sea.” Micah 7:19. Nor, finally, are they so mortal and
pestilential, but God can heal them, as the prophet assures us: “The
wicked shall not fall by his wickedness in the day that he turneth from
it.” Ezek. 33:12.
II. THE KINDNESS OF CHRIST.
8. How kindly and affectionately Christ Jesus receives sinners, he himself
abundantly declares in the Gospel: “They that be whole,” says he, “need
not a physician, but they that are sick. I am not come to call the
righteous, but sinners to repentance.” Matt. 9:12, 13. “The Son of man is
come to seek and to save that which was lost.” Luke 19:10. Of this
gracious bounty of Christ towards returning sinners, the prophets have
left us many predictions. “Woe be to the shepherds of Israel,” saith
Ezekiel, “who have not sought that which was lost: but with force and with
cruelty have ye ruled them. And they were scattered, because there is no
shepherd. Behold, I, even I, will both search my sheep, and seek them out.
As a shepherd seeketh out his flock, in the day that he is among his sheep
that are scattered; so will I seek that which was lost, and bring again
that which was driven away, and will bind up that which was broken, and
will strengthen that which was sick.” Ezek. 34:2, 4, 12, 16. And the
prophet Isaiah says, “He shall feed his flock like a shepherd: he shall
gather the lambs with his arm, and carry them in his bosom.” Isai. 40:11.
Nor should only the _gracious nature_ of Christ move thee to _repentance_;
but more especially his extreme _sorrow_, and most innocent blood shed on
thine account. For consider within thyself:
(1.) That he laid down his life, not for heaven or earth, but for thy
soul. And wilt thou, by sin and impenitence, wantonly cast away so great
and valuable a treasure?
(2.) Remember, that thou couldest not have been redeemed by any other or
less price than the precious blood of Christ (1 Pet. 1:19). Why shouldest
thou deprive thyself of a ransom so inestimable as the Redeemer has paid
for thee?
(3.) Call to mind, that Christ has redeemed thee from the world, from sin
and the devil. And dost thou desire to continue longer in the service of
so hard and cruel a master?
(4.) Be assured, that without unfeigned repentance, the merit of Christ
will avail thee nothing; yea, that thou tramplest under foot his blood,
and dost “despite unto the Spirit of grace.” Heb. 10:29.
(5.) Lastly, consider how sharp and cruel were the sufferings which thy
Saviour underwent on thy account! How he wept and sorrowed, trembled and
feared! Heb. 5:7. How grievously he was wounded for thy transgressions
(Isa. 53:5), and, at last, as a worm (Ps. 22:6), and cursed (Gal. 3:13),
hung upon a tree! How loudly this mournful scene calls on thee to repent!
III. THREATS OF TEMPORAL PUNISHMENT.
9. “God judgeth the righteous,” saith the Psalmist, “and God is angry with
the wicked every day. If he turn not, he will whet his sword: he hath bent
his bow, and made it ready: he hath also prepared for him the instruments
of death: he ordaineth his arrows against the persecutors.” Ps. 7:11-13.
10. This wrath and revenge, no man will ever be able to escape, as the
prophet Amos affirms: “He that escapeth of them shall not be delivered.
Though they climb up to heaven, thence I will bring them down: and though
they be hid from my sight in the bottom of the sea, thence will I command
the serpent, and he shall bite them. Behold, the eyes of the Lord God are
upon the sinful kingdom, and I will destroy it from off the face of the
earth.” Amos 9:1-3, 8. “Their blood shall be poured out as dust,” saith
Zephaniah, 1:17, 18, “and their flesh as the dung. Neither their silver,
nor their gold, shall be able to deliver them in the day of the Lord’s
wrath; but the whole land shall be devoured by the fire of his jealousy.”
Such terrible threatenings as these should lead us to unfeigned
repentance; this being the only means by which to prevent impending
desolation, and the total destruction of nations and cities; as evidently
appears from the example of Nineveh. Jonah 3:5, 10. “At what instant I
shall speak concerning a nation, and concerning a kingdom, to pluck up,
and to pull down, and to destroy it; if that nation against whom I have
pronounced, turn from their evil, I will repent of the evil that I thought
to do unto them.” Jer. 18:7, 8.
IV. DEATH.
11. God has concealed the time of our death from us, that thereby we may
be kept in the daily and uninterrupted practice of true repentance, as not
knowing which hour may be our last. “The whole life of a man is given him
for repentance,” saith St. Bernard. And this repentance is a Christian’s
daily cross and tribulation. Thus it is said in the Psalms: “I am ready to
halt, and my sorrow is continually before me.” Ps. 38:17; 73:14. God has
promised grace to the penitent, but he has not promised to sinners another
day in which to repent. “It is appointed unto men once to die; but after
this the judgment.” Heb. 9:27. Such as God shall find thee, as such will
he judge thee: wherefore, live in such a manner as thou wouldest wish to
have done, when thou art dying. Consider seriously in thy mind, where they
now are, who but a few years ago wasted their lives with lust and vanity,
and freely enjoyed the “good things” of this world? Luke 16:25. They are
all gone to their own place, where they wait for the day of judgment.
Wherefore, “come out of her, my people, that ye be not partakers of her
sins, and that ye receive not of her plagues.” Rev. 18:4.
V. THE LAST JUDGMENT.
12. For after death, there is neither place nor time for repentance. It is
in this world that eternal life is either lost or obtained. Those that
repent betimes, shall not be condemned in judgment; but the impenitent
will hear the awful sentence: “Depart from me, ye cursed, into everlasting
fire.” Matt. 25:41. “Behold, therefore, now is the accepted time; behold,
now is the day of salvation!” (2 Cor. 6:2), which will be followed by the
day of judgment in the other world. “To-day, therefore, if ye will hear
his voice, harden not your hearts, as in the provocation; lest I swear in
my wrath, that ye shall not enter into my rest.” Ps. 95:7, 8, 11; Heb.
3:7, 8, 11. “For we must all appear before the judgment-seat of Christ,
that every one may receive the things done in his body, whether it be good
or bad.” 2 Cor. 5:10. Those, therefore, who here repent, “shall have their
sins covered” (Ps. 32:1), and “they shall no more be mentioned unto them,”
as the prophet declares. Ezek. 33:16. Lay hold, therefore, on the offer of
mercy betimes, know and confess thy sins, O man, that they may be remitted
and forgotten.
VI. ETERNAL PAINS OF HELL.
13. With this present life, the season of the mercy of God closes. It will
then be said: “Son, remember that thou in thy lifetime receivedst thy good
things.” Luke 16:25. Thy life is now over. Thou art now dead! Dead to God
forever, to whom thou didst refuse to live in time! There is no redemption
from hell. Ps. 49:14-20. How can the damned enjoy the goodness of God, to
which they were dead whilst they were alive, and to which they will now
continue dead to all eternity! Remember, therefore, that now is the only
time for mercy, and the hour of visitation to repent; whereas, there the
damned so die, as, notwithstanding, always to live; and so live, as yet to
die eternally. All the senses will there suffer torment. The sight shall
be punished with eternal darkness; the ears shall be filled with weeping
and gnashing of teeth; the smell with stench of fire and brimstone; the
taste with the bitterness of eternal death; and the feeling with a sense
of endless tortures and miseries.
VII. THE JOY OF ETERNAL LIFE.
14. Is it not a very high degree of folly, to prefer a short perishing
pleasure to an eternal joy; and a worthless trifle, to the glorious
presence of God? Now none shall enter into this, but he who has thoroughly
washed himself, and “made white his robes in the blood of the Lamb.” Rev.
3:14. “For without are dogs, and sorcerers, and whoremongers, and
murderers, and idolaters, and whosoever loveth and maketh a lie.” Rev.
22:15. None of those, who, having been here invited to the feast of
Christ, yet refused to come, “shall taste of his supper.” Luke 14:24. The
highest joy of eternal life, will consist in “seeing God as he is.” 1 John
3:2. _To see God_, is all in all, and an eternal reward. “Ye shall see
me,” says our Lord, “and your heart shall rejoice; and your joy no man
taketh from you.” John 16:19, 22. This sight of the face of God is the joy
of the angels; it is their life, and the invisible food by which they are
sustained. Now as this vision of God creates the most exalted joy, so to
be banished from it, is to suffer the greatest, the most terrible, and the
most severe torment, and eternal misery.
Chapter IX.
Showing What Repentance Is, And The Manner In Which The Sinner Truly
Repents; Also, How The Goodness Of God Leads Us To Repentance.
_Therefore also now, saith the Lord, turn ye even to me with all
your heart, and with fasting, and with weeping, and with mourning:
and rend your heart, and not your garments, and turn unto the Lord
your God: for he is gracious and merciful, slow to anger, and of
great kindness, and repenteth him of the evil_.—JOEL 2:12, 13.
The Lord, whose mercy is infinite, by no means seeks our destruction, but
rather our life and happiness. He best knows the wretched and deplorable
condition into which we are fallen by sin; and he is also desirous to
reclaim us from that dangerous state, and to preserve us from everlasting
ruin. It is for this reason, that he so earnestly invites the soul to
repentance, and engages us to the same by many strong and powerful
motives.
2. Sometimes God is pleased to stir us up by terrible _threatenings_.
“Behold,” says he, “I will bring evil upon this people; because they have
not hearkened unto my words, nor to my law, but rejected it.” Jer. 6:19.
Again, “And now, because ye have done all these works, saith the Lord, and
I spake unto you, rising up early and speaking, but ye heard not;
therefore, will I cast you out of my sight.” Jer. 7:13, 15. This dreadful
proclamation of both temporal and eternal calamities, should strike fear
and terror into us: for the threatening of God is not an empty voice, nor
a sound that vanishes into nothing, but it is accompanied with many
terrible effects, and consuming wrath, as will in its time more fully
appear, and which we even feel already by sad experience; since miseries
and calamities, like a flood, seem to carry all before them. Nay, they
will undoubtedly multiply upon us, and exert themselves with the utmost
fury and fierceness, except we betimes prevent them by a sincere
repentance. Thus the wrath of God shall be poured forth in wars, famines,
pestilence, fire, and inundations, till he has at length destroyed our
very _foundations_, as he did once to the city of Jerusalem. Lam. 4:11.
3. But if the proclamation of wrath and judgment cannot prevail upon us,
yet ought God’s abounding _goodness_, attended as it is with so many
endearing marks of love, to melt our hearts, and to soften them into true
and earnest repentance. For thus hath the Lord spoken by the prophet:
“Return, thou backsliding Israel, and I will not cause mine anger to fall
upon you: for I am merciful, saith the Lord, and I will not keep anger for
ever. Only acknowledge thine iniquity, that thou hast transgressed against
the Lord thy God.” Jer. 3:12, 13. In these words, God makes a free offer
of his grace, entreats and adjures us to return to him again, for he is
willing to accept our repentance.
4. The passages that have been quoted, are a convincing proof that God, by
his grace, mercy, patience, and clemency, strongly invites us to true
repentance. There are chiefly three things in those scriptures, which
deserve a more particular observation: namely, the _nature_ of repentance,
or what it is to repent; that is, to turn unto the Lord:—the _manner_ in
which repentance is to be wrought out; that is, by fasting, weeping, and
mourning:—the _motive_ to engage us in so holy an exercise, which is the
paternal goodness of God; “_for I am merciful_.”
As to the _first_, we know that _to repent_, is nothing else but to be
led, through the _law_ of God, to acknowledge the natural blindness of our
hearts, and that detestable impurity which lurks within. Next, we ought to
regard this as the very source whence all other sins proceed, and whereby
we depart from God, the supreme and eternal Good, deserving not only
various punishments here, but also his everlasting wrath in hell
hereafter. All this ought to awaken in us sorrow and distress, not so much
by reason of the threatened punishment, as rather on account of the
heinousness of the many provocations offered to a merciful Father, who in
his very nature is love and kindness. This being done, we may then raise
again our souls by virtue of the _Gospel_, and with a well-grounded faith,
rely on the favor of God, and on the sure remission of sin promised in
Christ Jesus. This must necessarily be attended with a serious amendment
of life, with a constant purification of the heart by faith, with a
mortification of all evil desires, and with a sincere abnegation of our
own will, so opposite to that of God. In a word, it will be accompanied
with a new life acceptable unto God in Christ, and with fruit worthy of
repentance; suitably to what God enjoins by the prophet: “Wash ye, make
you clean; put away the evil of your doings from before mine eyes; cease
to do evil, learn to do well. Though your sins be as scarlet, they shall
be as white as snow.” Isaiah 1:16, 18.
5. But alas! here is the difficulty! These things are much more easily
said, than reduced to practice. The reason is, because hardly any will
earnestly engage in so weighty a work, or search into the true original
cause of the many dreadful disorders that appear in our lives and conduct.
Man flatters himself with a confident opinion of his own goodness, and
cherishes the affection of the old man. There are few who care to see
their hearts in their inward and native depravity; or to be made sensible
of that vein of evil nature which runs through all their actions, even the
best and most shining. And thus Christ himself, and the grace of God,
manifested by him, are wantonly disregarded.
6. And yet Joel (2:12) requires us to “turn unto God with all our heart,
with fasting, with weeping, and with mourning.” Hereby he intimates that
we are turned away from God; have forsaken the fountain of living waters
(Jer. 2:13); and are now unable to attain life and happiness again, unless
we “_search_ our ways,” and “_return_” unto him from whom we are gone
astray. Lam. 3:40. It is for this purpose that the Prophet charges
“backsliding children” to return, with the promise annexed, that the “Lord
will heal their backslidings.” Jer. 3:22. For this verily is the will of
God, that we should see and confess our misery, in order that he may
compassionately heal it.
7. But since, by nature, we are so blind as to be utterly unable of
ourselves sufficiently to discover our own wretchedness; God has been
pleased to afford means, with a view to bringing us to a sound knowledge
of ourselves. This is done by his holy Word and the Sacraments, which are
always accompanied with his grace and Spirit. By these the Father draws,
allures, and calls us to himself, as so many lost and wandering sheep.
John 6:44. For as a straying sheep cannot of itself return, but must of
necessity be sought and brought back to the fold by the shepherd, so we
would forever go astray in the wilderness of sin and error, did not God
himself carefully seek us; and this the examples of Peter and Paul
abundantly confirm. Therefore the prophet says: “Turn thou me, O Lord, and
I shall be turned; for thou art the Lord my God.” Jer. 31:18. “Heal me, O
Lord, and I shall be healed; save me, and I shall be saved: for thou art
my praise.” Jer. 17:14. “For it is God,” says the apostle, “which worketh
in us, both to will and to do, of his good pleasure.” Phil. 2:13.
8. When, therefore, the Lord graciously awakens us by these means, and
invites us to repentance, it is our part, not to withstand his grace and
Spirit; (as it is said, “To-day if ye will hear his voice, harden not your
hearts”) (Ps. 95:7, 8); but to confess the sin which he thus reproves in
us, and by no means make light of the grace offered to us in the Gospel.
Then God will assuredly have mercy upon us, as he himself declares: “Let
the wicked forsake his way, and the unrighteous man his thoughts; and let
him return unto the Lord, and he will have mercy upon him; and to our God,
for he will abundantly pardon.” Isa. 55:7.
9. Upon this account the work of conversion, though it is entirely a work
of God’s grace, is yet in one respect ascribed to us; namely, as we _give_
up ourselves to the Lord, and to his operations, and do not wantonly
resist his Spirit, despise his grace, and cast it from us; or, as the
apostle expresses it, do not put his Word from us, nor stop our ears
against it, as did the Jews of old. Acts 13:46; 7:57. On the contrary,
when the severity of the _law_ has laid open our spiritual diseases, and
we have felt the bitterness thereof; let us avail ourselves of the
_Gospel_ as a healing remedy, and suffer our heavenly Physician to restore
us to health.
10. An image of this we have in a straying sheep. If it but hear at a
distance the voice of the shepherd, it starts back immediately, and
returns to him. And how willingly would the lost sinner follow the voice
of his Shepherd, if sin had not so perverted him, as to reduce him lower
than the very beasts in stupidity and dulness! Of this indeed the prophet
complains: “The ox knoweth his owner, and the ass his master’s crib: but
Israel doth not know, my people doth not consider.” Isa. 1:3. “Shall they
fall,” asks another prophet, “and not arise? Shall he turn away, and not
return? The stork in the heaven knoweth her appointed times, and the
turtle, and the crane, and the swallow, observe the times of their coming:
but my people know not the judgment of the Lord.” Jer. 8:4, 7.
11. We ought, therefore, most fervently to implore the Lord, not to
withdraw from us his gracious assistance, without which we must certainly
go astray. For since sin and the old Adam constantly abide in our corrupt
flesh and blood, we have need of daily, yea, hourly supplies of grace, for
repressing the tyranny of sin, and for nourishing the life of God within
us. The grace of God is the life of our soul, as the soul is the life of
the body. And as the life of the body, without the free enjoyment of the
air, must soon be extinct; so the vital flame of the inward life will
speedily languish, without a daily supply of grace to support it. For this
reason Solomon prayed: “The Lord our God be with us; let him not leave us,
nor forsake us; that he may incline our hearts unto him, to walk in all
his ways.” 1 Kings 8:57.
12. This is a lesson which ought not to be learned in a light and general
manner, but by a close and practical application be brought home to every
one in particular. Let, therefore, every one look into his own heart and
seek its renewal, that so all may be reformed in time. Let us remember
that comfortable exhortation, and the promise annexed thereto: “Seek ye
the Lord while he may be found; call ye upon him while he is near.” Isa.
55:6. “And ye shall seek me, and find me, when ye shall search for me with
all your heart, saith the Lord.” Jer. 29:13.
13. But in order to true repentance, it is not enough to refrain only from
gross sins, and foul visible transgressions; but the heart, whence all
those evils proceed, is to be changed and purified; that so inward pride,
covetousness, and lust, with all sinful affections, may be mortified at
last. For whilst the heart is unchanged, unreformed, and unrenewed; that
is, whilst our own corrupt temper, our inward malice, wrath, hatred,
enmity, revenge, lying, and deceit, are quietly suffered within us; all
our boasts of, and pretences to, and formalities in, religion, are but
mere show and hypocrisy. God requires no less than a new heart, and “a new
creature in Christ Jesus.” 2 Cor. 5:17. No one is so holy, so good, and so
thoroughly cleansed, but he will still find something in his own heart to
be thrown out, or to be amended and rectified. “As a fountain casteth out
her waters, so Jerusalem casteth out her wickedness.” Jer. 6:7. This is
the first head, relating to the nature of repentance, of which more has
been said in Book I.
14. Let us now consider, in the second place, the _manner_ of our
returning to God: “with all the heart,” says the prophet, “with fasting,
with weeping, and with mourning.” Wretched mortals can weep floods of
tears for empty and perishing goods, whilst they stand unmoved at the
miserable state of their souls, and at the loss of an eternal and
incorruptible inheritance! In this they are altogether unlike David, who,
by his example, sets a most shining pattern of sincere and unfeigned
repentance before us. See Ps. 6, and Ps. 38. “For the Lord looketh on the
heart” (1 Sam. 16:7), and “trieth the heart and reins.” Ps. 7:9.
15. What the prophet says of fasting, is to be understood of a general
fast enjoined by the prophet to all the people. In such a fast the whole
body of a nation were wont to be concerned. They publicly confessed their
sins; they deplored and bewailed them; and thus humbling themselves before
God, fasted both inwardly and outwardly. And in this order they begged
remission of sin, and deprecated the judgments of God gathering over them.
Such a general fast and public repentance as this, such sincere
conversion, prayer, faith, confession, and supplication, are the most
effectual means to appease the wrath of an offended God, and to avert his
judgments from whole kingdoms and nations. This plainly appears from the
history of the defeat of the other tribes of Israel, by that of Benjamin;
in which the former having in two battles lost forty thousand men, all
went up and came before the Lord, with weeping and mourning, and there
fasted the whole day, from morning to night. Judges 20:26. A similar
illustrious example is recorded of the fast of the Ninevites (Jonah 3:5,
10): and of the children of Israel, who, being beaten by the Philistines,
kept a fast for seven days together, after Saul and Jonathan were slain in
the battle. 1 Chron. 10:12.
16. Such solemn penitential fasts were also in use in the primitive
Church, when the Christians met together, and in any great public calamity
humbled themselves before the Lord. Not, surely, to obtain remission of
sin by such performances, as so many meritorious acts of devotion; but by
a contrite, sober, and humble heart, to deprecate the judgments that were
ready to break in upon them. And such fasts might with propriety still be
observed.
17. Fasts such as these, accompanied with true repentance, would prove an
impregnable wall and fortification against all our enemies; a sovereign
medicine in all pestilential diseases; and a safeguard about all our
estates and possessions. An example of this we have in Job, who, whenever
his children had spent any day in mirth and feasting, “offered up unto God
prayers and sacrifices for them” (Job 1:4, 5); and thus, as it were,
fortified his house by prayer against the insults of wicked men and
devils.
18. In great public calamities the Lord looks out for such men as may,
like a bulwark, oppose his wrath when ready to make a breach. “I sought
for a man among them, that should make up the hedge, and stand in the gap
before me for the land, that I should not destroy it: but I found none.
Therefore have I poured out mine indignation upon them, I have consumed
them with the fire of my wrath: their own way have I recompensed upon
their heads, saith the Lord God.” Ezek. 22:30, 31. We may also remember,
on this occasion, the intercession of Abraham. Gen. 18:23.
19. Thus the prophet Daniel was a wall of defence when he made confession
to God of the sins of all the people. Dan. 9:4, 5, etc. And the prophet
Joel, in very moving terms, describes such a penitential fast: “Blow the
trumpet in Zion; sanctify a fast; call a solemn assembly; gather the
people; sanctify the congregation; assemble the elders; gather the
children, and those that suck the breasts; let the bridegroom go forth of
his chamber, and the bride out of her closet. Let the priests, the
ministers of the Lord, say, Spare thy people, O Lord, and give not thine
heritage to reproach.” Joel 2:15-17.
20. Such public fasts ought to be celebrated by the whole multitude,
without hypocrisy, with ardent zeal and devotion; for it is the will of
God, that every one readily confess his sins. He requires true humility,
sincere repentance, and a turning to him with our whole heart. Hence the
prophet commands the “heart, and not the garments,” to be rent. The Jews,
at the hearing of any sad or terrible evil, were accustomed to rend their
clothes, in order to evidence thereby the inward sorrow with which they
were affected. This, however, like their fasting, was often a mere
formality, and their grief was only pretended. Wherefore, the prophet
reproves them, saying, “Is it such a fast that I have chosen? a day for a
man to afflict his soul? Is it to bow down his head as a bulrush, and to
spread sackcloth and ashes under him? Wilt thou call this a fast, and an
acceptable day to the Lord? 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?” Isa. 58:5-7.
21. These words explain the nature of a true fast; which is then only
kept, when, on the one hand, we abstain from sin, subdue the wanton lusts
of the flesh, and keep the old man, with all his members, under constant
restraint and subjection: and, on the other, when we are fervent in works
of charity, in the practice of patience and mercy, and of the other
virtues springing up from a contrite, sincere, and penitent heart. And it
is with regard to these inward acts of humiliation, that the prophet bids
us _rend our hearts_. For as the wounds of the heart must necessarily be
very painful; so the grief occasioned by our sins should affect us, as if
our very hearts were bruised and crushed. And this “broken spirit,” this
“contrite heart,” is that _sacrifice_ which is so highly acceptable to
God. Ps. 51:17. Such a heart has, by faith, obtained a due fitness to
receive the influence of the grace of God, the consolations of the Holy
Spirit, and the merit and blood of Jesus Christ. As a hard and massive
stone cannot be penetrated by the oil or water poured upon it, until it be
broken to pieces; so the sovereign balm of God’s grace and consolation
cannot comfort and quicken the heart, except it be first broken and
softened into humility, that so by faith it may partake of the merit of
Christ. “Not the whole, but the sick, have need of a physician.” Matt. 9:
12. Let no one think that he belongs to Christ, unless he has first
“crucified the flesh, with its affections and lusts.” Gal. 5:24. The blood
of Christ will be of no profit to any except to those who embrace it with
a contrite, afflicted, penitent, humble and believing heart.
22. As for the _motives_ to repentance, which make up the third head, they
are thus expressed by the prophet: “Turn unto the Lord, _for_ he is
gracious and merciful, slow to anger, and of great kindness, and repenteth
him of the evil.” Joel 2:12, 13. He lays down in these words, a gradual
display of the manifold mercies offered to returning sinners. As if he had
said, “If you think it a small thing that I am _gracious_, then know that
I am _merciful_ also: if this be not enough, I am likewise _patient_ and
_slow to anger_: if this will not yet suffice, then I am, moreover, of
_great kindness_. If, after all, you still require something more, then
understand, that I easily _repent_ of intended punishments; yea, even when
my avenging hand is lifting up, I am ready to let fall the rod, upon your
serious repentance.”
23. First, then, the prophet calls God _gracious_ (Ps. 103:8); that is,
ready to be entreated and reconciled. God is easy to be prevailed with,
forgives offences, deals not in strict justice and the rigor of the law,
according to what we have deserved. And all these marks of mercy should
lead us to repentance. There are many admirable promises, all tending to
the same end. “If thou afflict them, they will cry unto me, and I will
surely hear; for I am gracious.” Ex. 22:23, 27. “Therefore will the Lord
wait that he may be gracious unto you. Thou shalt weep no more; he will be
very gracious unto thee, at the voice of thy cry; when he shall hear it,
he will answer thee.” Isa. 30:18. That is, the Most High is so rich in
grace, that he waits for you. In him there is _expecting grace_, by which
he readily receives those that truly return: _prevenient grace_, expressed
by the Psalmist—“Let thy tender mercies speedily prevent (_that is_, meet,
_or_ anticipate) us” (Ps. 79:8): _protecting grace_, noticed by the same
prophet; “He that trusteth in the Lord, mercy shall compass him about”
(Ps. 32:10): _preserving grace_; “Surely,” says David, “mercy shall follow
me all the days of my life.” Ps. 23:6. Of this we have given examples in
the preceding chapter. With this agree also the words of Scripture: “With
the Lord there is mercy; and with him is plenteous redemption.” Ps. 130:7.
Wherefore, let the divine clemency and grace move thee to sincere and
unfeigned repentance.
24. Secondly, the prophet declares that God is _merciful_. To be
_merciful_, is to be easily moved by the miseries of another, and from the
very heart to compassionate his case. This is to be seen in parents, who,
not only with unfeigned tenderness love their children, but are at the
same time so deeply touched with their misery and weakness, as to be
willing even to die for them, if that were possible. Thus David, when he
lamented the death of his son Absalom, mournfully exclaimed: “O my son
Absalom, my son, my son Absalom! would God I had died for thee, O Absalom,
my son, my son!” 2 Sam. 18:33. But these bowels of mercy, this ardent,
cordial, and tender affection, are infinitely more conspicuous in God
himself, who, from an abounding sense of love and kindness, has given up
his Son to death, and thereby transcended all the affections of earthly
parents. This is declared by the prophet: “Can a woman forget her sucking
child, that she should not have compassion on the son of her womb? yea,
they may forget, yet will I not forget thee.” Isa. 49:15. And by another,
“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 again by another, “The Lord thy God is a merciful God; he will not
forget the covenant of thy fathers, which he sware unto them.” Deut. 4:31.
And David confirms it: “The Lord is merciful and gracious.” Ps. 103:8. And
again, calling to mind this mercy, when of three punishments he had it in
his power to choose which he pleased, he answered, “Let us fall now into
the hand of the Lord; for his mercies are great.” 2 Sam. 24:14. Would to
God that his paternal mercy might also allure us to unfeigned repentance!
St. Paul himself refers to this most powerful inducement, when he
beseeches us “by the _mercies_ of God, etc.” Rom. 12:1.
25. The third appellation given to God by the prophet is, that he is
patient, or _slow to anger_. He is not easily moved to wrath; he suffers
many provocations offered him, and gives time for repentance and
conversion. All which he has abundantly evidenced by many real
demonstrations, powerful enough to convince us, that even in God himself,
“Love beareth all things, endureth all things” (1 Cor. 13:7), even as
parents bear with their children. To this purpose says St. Peter, “The
Lord is long suffering to usward, not willing that any should perish, but
that all should come to repentance.” 2 Pet. 3:9. And again, “Account that
the long-suffering of our Lord is salvation.” 2 Pet. 3:15. And Paul
wishes, that “the goodness of God may lead us to repentance.” Rom. 2:4. To
this long-suffering of God it was entirely due, that he granted the old
world a hundred and twenty years in which to repent; bearing all that time
with their provocations, and waiting for repentance. Gen. 6:3. And O! how
much time hath he given us to repent in, and to work out our salvation!
But this divine grace is abused by those who only grow more wanton by
mercies, and “turn even the grace of God itself into lasciviousness.”
Jude, ver. 4. But by this they only hasten their ruin, and render more
grievous the punishment which they deserve. If one, and then another of
these many and provoking affronts, with which men offend an omnipotent
God, were daily put upon a mere mortal, nothing certainly could be
expected but the utmost severity of his resentment. How inconceivably
great then must be the patience of God, who not only pardons offences so
numerous and so heinous, but also returns all manner of kindness to the
offender himself. O! that the inconceivable patience of the Lord might
inspire us with a hatred of sin, and lead us all to repentance!
26. Fourthly, God is represented to be _of great kindness_; so great
indeed, that no sin, how great soever, can surpass it. For as God is
essentially and wholly good, so is he desirous to communicate himself
wholly to men, provided they be willing to receive and admit him. Yea, by
his nature he can be and do nothing but good. He takes a pleasure therein,
and “rejoiceth over us to do us good.” Jer. 32:41. His mercy is as great
as himself, that is, infinite. It extends to all mankind. “Thy mercy, O
Lord, is in the heavens.” Ps. 36:5. “As the heaven is high above the
earth, so great is his mercy toward them that fear him.” Ps. 103:11. And
we read in the Lamentations: “It is of the Lord’s mercies that we are not
consumed, because his compassions fail not: they are new every morning:
great is thy faithfulness.” Lam. 3:22. See, therefore, O man! that a
goodness so inexpressible be no longer abused, but that it animate thee to
sincere repentance.
27. And lastly, the prophet says of the Lord, “_It repenteth him of the
evil._” This is as if he would say: “It is the nature of God, to punish
with reluctance; and when he is even constrained thereto, it is not for
our destruction, but salvation, that we be not condemned with the world.”
1 Cor. 11:32. He then doth “his strange work” (of punishment), that he may
bring to pass his own work (of mercy). Isa. 28:21. Thus he repented of the
evil he had designed against Nineveh. Jonah 3:10. And, therefore, “it is
good, that a man should both hope, and quietly wait for the salvation of
the Lord. For the Lord will not cast off for ever: but though he cause
grief, yet will he have compassion according to the multitude of his
mercies. For he doth not afflict willingly, nor grieve the children of
men.” Lam. 3:26, 31-33. Therefore, repent of thy sins.
28. For as soon as thou repentest of sin, and supplicatest the Lord in
true faith, God will also repent of the punishment he intended to inflict.
The words of the Lord to Jonah are very memorable: “Doest thou well to be
angry for the gourd? Thou hast had pity on the gourd, for the which thou
hast not labored, neither madest it grow, which came up in a night, and
perished in a night: and should not I spare Nineveh, that great city,
wherein are more than six score thousand persons?” Jonah 4:9-11. This
boundless mercy is still the same even at this day, and will continue so
forever to penitent and returning sinners. Go, therefore, O man, and let
this overflowing mercy of God lead thee to repentance!
Chapter X.
The Four Properties Of True Repentance.
_I have eaten ashes like bread, and mingled my drink with weeping,
because of thine indignation and thy wrath: for thou hast lifted
me up, and cast me down. My days are like a shadow that declineth;
and I am withered like grass. But thou, O Lord, shalt endure for
ever, and thy remembrance unto all generations._—PS. 102:9, etc.
In these words _four properties_ of true repentance are enjoined on a
sinner. The _first_ is, _to account himself unworthy of all the mercies of
God_. This is contained in these words: “I have eaten ashes like bread,
and mingled my drink with weeping:” that is, There is nothing I can take
any more delight in, and I account myself unworthy of any good or
delicious fare. This, however pleasing it may be to the palate of others,
is not more savory to me than mere ashes.—The same regard to our own
unworthiness is thus inculcated by the Lord: “If any man will come after
me, let him deny himself, and take up his cross daily, and follow me.”
Luke 9:23. And, “If any man come to me, and hate not his own life, he
cannot be my disciple.” Luke 14:26. Herein is expressed a threefold
reference which a true Christian ought to have to his own unworthiness.
2. (_a_) _First_ then, he is commanded to _deny himself_: that is, to die
to self-will, to self-love, and self-honor, esteeming himself utterly
unworthy of any of the benefits conferred by God on other men; or judging
himself not “worthy of the least of all the mercies” of God (Gen. 32:10);
and reputing himself the most inconsiderable, not only of all men, but
even of all other creatures; after the words of the Psalm: “I am a worm,
and no man.” Ps. 22:6. In this manner, for a man to despise himself, is
truly to _deny himself_.
3. (_b_) He is commanded, _secondly_, to _hate himself_; that is, to
condemn in himself whatever is pleasing and acceptable to the flesh; as
honor, luxury, revenge, anger, avarice, and whatever else savors of the
flesh. He is to crucify the flesh with its affections and lusts, and to
abhor in himself its whole offspring, as the work of the devil himself,
tending only to increase and nourish the perverse seed of original
depravity. And such self-abhorrence in a sinner, will then of necessity be
followed by pleading _guilty_, and by looking upon himself as one worthy
of eternal death.
4. (_c_) The _third_ lesson enjoined in these words, consists in _taking
up the cross, and in following the Lord_: that is, that we, not with a
morose and discontented, but with a ready mind, bear all manner of
sufferings, and deem ourselves worthy, not only of these, but even of far
more grievous afflictions. Thus Christ himself, whose example is set
before us, “endured the cross, and despised the shame” (Heb. 12:2),
thereby teaching us, that in “quietness and confidence shall be our
strength.” Isa. 30:15. And all that is comprehended in the imitation of,
or following after, Christ.
5. Upon the whole, these things make it appear, that a soul truly humble
and penitent, thinks itself unworthy of all divine benefits, and even of
daily food and refreshment. And this accords with the example of Christ
himself, who, parched with thirst on the cross, and having vinegar given
him mixed with gall, said no more, than, “It is finished.” John 19:30.
This was the reason also, that the true penitents under the old law judged
themselves entirely unworthy of any good thing. They put sackcloth on
their bodies, and sat in ashes. They satisfied their hunger with bread
taken from the ashes, and quenched their thirst with water mingled with
tears; as a testimony that they did not deserve any cleaner or better
food, but merited rather to eat and to drink with their food, the very
tears that trickled upon it.
6. Now the _cause_ of this great self-abasement, was that profound sense
with which they were affected, that, on account of their sin, they
deserved an eternal curse and condemnation. This consideration lays the
returning sinner very low. He deems himself utterly unworthy even of the
least of the benefits of God. An illustration of this we have in
Mephibosheth, the son of Jonathan. When David was raised to the royal
dignity, he called to mind the kindness of his friend Jonathan, who
formerly had delivered him out of the hand of his father Saul; and
commanding search to be made, whether there remained any of Jonathan’s
family, to whom he might make a suitable return of thanks; he at last
found Mephibosheth, a lame and poor man, who, being ordered by David to
eat bread at the king’s table, bowed himself, and exclaimed: “What is thy
servant, that thou shouldest look upon such a dead dog as I am?” 2 Sam.
9:8. This is a pattern, indeed, of a soul truly contrite in spirit and
penitent in heart, and, therefore, sensible of both its own unworthiness,
and of all the mercies bestowed on it by the Lord. And truly we may, with
far greater reason, make use of the same humble speech, whenever the Lord
our God vouchsafes to us, as it were, the food of his own table, and in
the Holy Supper gives us his body and blood to eat and drink.
7. In like manner does the Prodigal Son, after his repentance, express his
sorrowful mind to his Father: “Father,” says he, “I am no more worthy to
be called thy son; make me as one of thy hired servants.” Luke 15:19. The
woman of Canaan was even content to be called a dog, if she were but
permitted to “eat of the crumbs falling from the master’s table.” Matt.
15:27. Peter says to the Lord: “Depart from me, for I am a sinful man!”
(Luke 5:8); that is, I am not worthy that thou shouldest have any further
converse with me. And the centurion of Capernaum was of the same mind:
“Lord,” says he, “I am not worthy that thou shouldest come under my roof.”
Matt. 8:8. So also St. Paul professes himself to be “not meet to be called
an apostle” (1 Cor. 15:9): and declares, that he “counted not his life
dear unto him, so that he might finish his course with joy.” Acts 20:24.
This inward sense of self-abasement David expresses when he speaks of
“eating ashes like bread, and mingling his drink with weeping.” If the
heart of a Christian be brought to a sense of this vileness, then it is
truly contrite and humble, and fit to be made a living sacrifice unto the
Lord. Ps. 51:19.
8. A _second_ property of true repentance, is, _to grieve at nothing so
much as at the offences offered to God himself_. This is intimated in
these words: “Because of thine indignation and thy wrath, for thou hast
lifted me up, and cast me down.” That is, Of all my other miseries and
griefs, the greatest and most insupportable, is the sense I have of my
having so heinously offended the infinitely good, holy, and righteous God.