mercy, yea, the original source of all virtue, He must of necessity be
offended with every sin committed by men; since the nature of sin is
directly opposite to the nature of God. Thus by injustice, the justice of
God is offended, he being justice itself. By lying, the truth of God is
offended, he being truth itself. By hatred the love of God is offended, he
being love itself. In a word, since God is the perfection of all virtue,
goodness, and love, it can be no other than diabolical malice to offend
such infinite goodness, such immense love, nay, _Love_ itself. Had he at
any time injured us, it might be no such great wonder, if we hated him,
and offended him in our turn: but now, that he gives us nothing but what
is good—soul, body, and life itself; that he feeds and clothes us; that he
heals our body when it is sick; yea, pardons our sins when we pour out to
him our souls; is ready to receive us into favor, as often as we return;
now that he has given us his only Son with the Holy Spirit, yea, and
Himself too, and adopted us into the number of his children: and having
done all this for men, to be yet offended, opposed, and hated by them, is
a madness, a malice altogether unaccountable and monstrous. Would it not
be most wicked and impious to kill him who gave thee life; to beat and
wound him, who kindly embraced and cherished thee in his bosom; to insult
and affront him, who heaped honors and dignities upon thee; and to disown
and reject him, who had chosen thee for his son? But all these, and far
greater indignities, thou offerest to thy heavenly Father, to the supreme,
the righteous, the holy God, whom angels adore and fear, and whom seraphim
worship with the acclamations of “Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory!” Isa. 6:3. And thou, who art but
dust and ashes, art not afraid to offend him! If a penitent man earnestly
calls to mind this monstrous sin, it is impossible but he must be affected
with the keenest sorrow of heart, and feel the smart of his wounded
conscience to equal and even exceed that of a wounded body. And there is
all the reason in the world why it should be so. For hence must
necessarily arise a dread and terror, _inwardly_ threatening the
conscience with wrath and judgment, and _outwardly_ setting before it the
approach of temporal calamities: whence a man, even as Job complains (ch.
6:1, etc.), finds no rest, takes no delight in anything, loathing even his
meat and drink. These terrible pangs of conscience are described by David:
“Thine arrows,” says he, “stick fast in me: and thy hand presseth me
sore.” Ps. 38:2. For as a wound grievously smarts and grows worse whilst
the arrow remains fixed in it; so also it is with the conscience, whilst
the sting of sin and judgment is not taken away. And these lashes and
clamors proceed from nothing but the sentence of divine justice proclaimed
in the conscience, and the terrors of hell and death attending it.
Therefore, David exclaims, “Thou hast lifted me up, and cast me down:”
like one thrown down from a lofty rock into a low valley, who is so
bruised and maimed, that not one sound limb remains.
10. But how terrible soever the fear of the judgments of God may prove to
an awakened conscience, yet is there some ground of comfort; since the
prophet tells us, that these arrows, these threats, these terrors, are the
arrows and terrors of GOD himself. And it is God, who having thereby
wounded and broken the heart, heals and restores it again. It is HE that
killeth, and it is He that maketh alive; He boweth down, and He raiseth
again (Ps. 146:8); He bringeth down to the grave, and He bringeth up
again. 1 Sam. 2:6.
11. Whosoever, therefore, accounts and feels nothing to be more bitter and
grievous, than to have offended _God_, the infinite Good, and Love itself;
he only has experimentally learned the doctrine of contrition, and laid a
firm foundation for sound and genuine godliness. This was one of David’s
acts of repentance: “Against THEE,” says he, “Thee only, have I sinned.”
Ps. 51:4. As if he had said, “This is my anguish and sorrow, that I have
offended THEE.” And Daniel thus expresses himself: “Lord, righteousness
belongeth unto THEE, but unto us, confusion of face,” because we have
offended so righteous a God. Dan. 9:7.
12. The _third_ property of repentance is contained in these words: “My
days are like a shadow that declineth; and I am withered like grass.” That
is, a heart truly penitent, is deeply sensible of its own weakness. It
entirely despairs of its own strength and ability, knowing itself to be as
destitute of life and power, as the very shadow; and as empty of spirit
and moisture, as the grass that fadeth away. The same is affirmed in
another Psalm: “Behold, thou hast made my days as a handbreadth, and mine
age is as nothing before thee: verily, every man at his best state is
altogether vanity.” Ps. 39:5.
13. O! how noble a step would it be toward the attainment of substantial
wisdom, were man but sensible of his own NOTHINGNESS! Man is nothing, as a
shadow is nothing. As a shadow is without life, and without substance of
itself, and vanishes at the departure of the sun; so is the condition of
man, whenever the Lord withdraws the light of life from him! And it is
worthy of observation, that, the nearer the sun is, the less are the
shadows observed to be; and on the contrary, the farther the sun removes
from us, the larger the shadows appear. The same happens to man: the more
of God and his gifts is present with a good man, the less he esteems
himself, the less he boasts of himself, and of what he calls _his_. On the
contrary, the farther a man is removed from God, the greater he is in his
own eyes; the more he is puffed up with his parts and abilities, the more
he extends the bounds of his pride, and the less he knows how to keep
within proper compass. Again, as shadows at the setting of the sun are
greatest, though then just ready to disappear and vanish away; their
greatness being but a forerunner of their approaching end; so it is with
the shadows of this world, and the whole train of vain pomps and
pleasures. They pass away suddenly when we are most lifted up by them. As
the shadows vanish upon the withdrawing of the sun; so when an empty man
becomes great in his own eyes, the divine sun sets upon him unexpectedly,
and he returns to be _nothing_, even when he thought to be _something_.
Moreover, as the shadow has no life of itself, but entirely moves with the
motion of the sun, upon which it depends: so man of his own nature, is
nothing but a body destitute of life and motion; and it is God alone who
is able to put life and motion in it. The shadow of a tall and goodly tree
moves not, except as the tree itself is moved; so man only liveth and
moveth in God (Acts 17:28), of whom he is a shadow and reflected image.
The hour of death will at length fully declare, that man’s “days on the
earth are as a shadow” (1 Chron. 29:15; Job 8:9), as a vain shew or image
(Ps. 39:5); nay, as grass which grows up, but soon withereth when it is
mown down: so fades our life away immediately, when it is cut down by the
fatal scythe of death. Ps. 102:3, 11; Ps. 103:15. Lo! thus are our days
consumed like smoke, and we are “gone like the shadow when it declineth.”
Ps. 109:23.
14. Now when a man by true humility is thoroughly persuaded of all this,
and is convinced that he is nothing in the sight of God but a lifeless
shadow, then, verily, his repentance is unfeigned, and his heart right
before the Lord. And as it is appointed unto all men once to undergo a
natural death, so ought all daily to die unto sin, that they may live unto
God, and depart happily out of this mortal life, when all the shadows
disappear. This daily dying to the world, as it is the best exercise, so
it is also the best preparation for the hour of death; and if we earnestly
practise the former, we shall then be fitted for undergoing the latter.
That which we most frequently practise, becomes most perfect to us.
15. The _fourth_ property of true repentance, is _union with God_, implied
in these words: _But thou, O Lord, shalt endure forever, and thy
remembrance unto all generations._ As if the prophet had said: “Though I
am persuaded, that I am a perishing shadow, and wither like grass (Ps.
102:11), yet I am no less certain, that in _thee_ I shall abide for ever;
for thou thyself art eternal.” As by sin a man is divorced from God, so by
true conversion, he is again united to him. Even as the Person of Christ
is indivisible, and as the eternal Deity united the human nature in Christ
Jesus with itself in so firm a bond, as is not to be dissolved by death
itself (the humanity of Christ remaining in perpetual union with the
Divinity, and with the glory therein residing): so, in the work of true
conversion to God, penitent and believing souls are so closely and
intimately united to God, that neither life nor death can separate them
from him (Rom. 8:38): for “he that is joined to the Lord, is one spirit”
(1 Cor. 6:17), God betrothing us unto himself forever. Hosea 2:19. In a
word, Christ himself is our only Witness; and he is the Book of Life
wherein we are plainly taught, that as his human nature abides eternally
united with the divine, so all believers shall be eternally united with
their Lord and Head, being _one spirit_ with him. Now, as God is eternal,
and Christ eternal; so the promises of God in Christ are also eternal and
inviolable, he having made with us a covenant of everlasting grace. Ps.
111:5. Therefore, though a true Christian be forsaken of the world; be
vexed and tormented by sin, death, hell, and the devil himself; nay,
though even his own flesh and heart fail at last, and be wholly consumed,
yet is God “the strength of his heart, and his portion for ever.” Ps.
73:26.
Chapter XI.
Showing That The Fruit Of Conversion Is The New Creature; Also, That The
Christian Is, By Faith, A Lord Over All, And, By Love, A Servant Of All;
And, That The Life Of Christ Is A Mirror For Us.
_If any man be in Christ, he is a new creature._—2 COR. 5:17.
All that are in Christ by faith, are “new creatures;” that is, they are
the children of God, are righteous before God, have forgiveness of sin,
and the Holy Ghost; they are partakers of the divine nature (2 Peter 1:4),
are heirs of everlasting life, and are liberated in their consciences from
the law, the curse, death, the devil, hell, and damnation. All, whatever
appertains to their salvation, is in them begotten of Christ by grace, and
is conceived by them through faith; hence, neither time nor place, neither
law, nor commandment, nor ceremonies, nor anything whatsoever, can be any
hindrance to them. They are made perfect in Christ, who is now become a
vital principle in them, and they have in him the accomplishment of the
law through faith. Rom. 10:4.
2. Thence the name of a _Christian_ is a higher and more excellent name
than all the names in the world. It is a greater name than is to be found
in palaces and courts, a name above all posts of greatness, above the
whole world, with all that it contains. But, on the other hand, the name
of a Christian is also the lowest name of all the names in the world,
without exception. Thus, in the same degree, faith exalts a Christian
_above all_; love brings down a Christian _under all_. This thou wilt then
best understand, when thou seriously considerest the holy life of Christ;
which is the brightest mirror both of love, and of all other virtues. See
Phil. 2:5-8.
3. Behold how Christ made himself the servant of all! how humble was he in
heart! how meek in spirit! how kind and gracious in words! how benevolent
in his behavior! how merciful towards the poor! how compassionate towards
the distressed! how patient towards his slanderers! how calm in his
answers! how merciful towards sinners! Whom did he ever despise? whom did
he ever revile, being reviled? How condescending was he to the very
meanest! how ready to show acts of grace to all, without distinction! how
heartily did he seek the salvation of all men, praying for his very
enemies and murderers! Luke 23:34. How did he bear our sickness, sorrows,
reproaches, stripes, wounds, and punishments! And indeed, what else is the
life of Christ, but a most accomplished pattern of love, humility,
patience, and all other virtues whatsoever! This we ought to look into,
and to reflect upon it in our hearts; but especially when we are alone.
This is better than all the high boasts of knowledge, and all the art and
wisdom of the world. This life of Christ is like a seal (Cant. 8:6) to be
stamped upon our hearts, and leave there the impression of his image,
life, love, humility, patience, cross, reproach, and death. This would
prove a true celestial light to our hearts, and a powerful means both to
renew us in the inner man, and to transform us more and more into the
divine image. Now as Christ was _under all_ men, yea, under all creatures,
in his state of _humiliation_ in this world; but is now in his state of
_exaltation_, a Lord _over all_: so a Christian is, with reference to his
_faith_, a lord _over all_, nothing being excepted but God; but with
regard to his _life_ and conduct, a servant of servants, being _under all_
persons and things.
Chapter XII.
Showing That Christ Is The Only Way And End Of True Godliness; And That
Man Goes Astray, When God Does Not Guide And Direct Him.
Teach me thy way, O Lord: I will walk in thy truth; unite my heart
to fear thy name.—PS. 86:11.
This way is Christ. He says, “I am the way.” John 14:6. But thou wilt here
ask, How am I to come to him? The answer is: By _faith_. For _faith_
unites us with Christ; _love_ binds us fast; and _hope_ upholds and
sustains us while we walk in this way; that is, in the life of Christ. Yet
at the same time, faith, hope, and love, all proceed from Christ himself,
and are his work in us. All these graces flow from him, and return to him.
This way goes out from him, and leads back to him again.
2. Faith apprehends the Person of Christ, and his office; Love follows
Christ in his life and conversation; Hope seizes on the glory that is
hereafter to be revealed in Christ. _Faith_ must have no other Christ, no
other Redeemer, no other Saviour, no other Mediator and Way to life, but
JESUS CHRIST only. _Love_ sets before itself the one only life of Christ,
as the most perfect and shining pattern to which to conform itself. _Hope_
looks up steadfastly to Christ, as the glorious Captain of our salvation,
keeping its eye fixed upon his everlasting kingdom above. This, _this_ is
the right _way_; this is the unerring truth, wherein we are to walk; and
this is what is meant by _having the heart united, to fear the Lord’s
name_.
3. These three chief virtues are allied again to three other virtues. The
alliance of faith, is with humility; of love, with patience; and of hope,
with prayer. For he that believeth, humbleth himself; he that loveth, is
patient; and he that hopeth, learns to pray, and boldly to approach the
throne of grace. O how goodly and beautiful is this way! This is the way
of God, the way of salvation, the path to glory, even our great Master’s
way! And may He himself teach us this way of truth, and inspire us with
courage to walk in it! Where this frame of mind is, there the soul is
firmly united to the fear of the Lord; and this is that _one thing_ which
David desired. Ps. 27:4. Such a one is resolved heartily to follow Christ
in his humility and love, meekness and patience, expelling, through the
lowliness of Christ, the venom of pride that lurks within. Consider how
Christ thy Lord was made for thee a despicable worm (Ps. 22:6), and
trampled upon by the basest of men! and by looking to him, learn to
restrain thy haughty temper. In a word, let his humility slay thy _pride_;
and do thou suppress the assaults of _covetousness_, by meditating on the
poverty of Christ. Behold, he had not so much as even where to lay his
head (Matt. 8:20), and how eager art thou to grasp in possession whatever
thy unbounded desires fix themselves upon! Let the spirit of _envy_ die,
by the consideration of the overflowing love of Christ. He hath given thee
life itself, and thou grudgest thy neighbor even a morsel of bread. Let
the thirst for _revenge_ be overcome in thy breast by the meekness of
Christ. Behold! he prayed for his enemies (Luke 23:34); and thou dost not
even pray for thy friends. His face being buffeted and spit upon by
sinners, he quietly endured it; and thou canst hardly endure a severe
look, or an unkind word from thy neighbor! Let the enticements to _lust_
and voluptuousness be beaten down, by the agony and pains which thy Lord
suffered in his holy body. Behold, and see, whether the sorrows of any man
were ever like unto his sorrows! Lam. 1:12. This consideration will prove
a check to the wanton lusts of thy flesh, and a curb to thy thirst after
worldly pleasure. He wore a crown of thorns; and wouldest thou wear one of
gold? He wept for the sins of others; and refusest thou to weep for thine
own? He was a man of sorrows; and shouldest thou wish to be a man of
pleasure?
Chapter XIII.
Showing That Jesus Christ Is The True Book Of Life, And That His Poverty
Teaches Us To Despise The Glory Of The World.
_Ye know the grace of our Lord Jesus Christ, that, though he was
rich, yet for your sakes he became poor, that ye through his
poverty might be rich._—2 COR. 8:9.
All who believe in Jesus Christ, the Son of God, are written “in the book
of life” (Phil. 4:3), or as the Lord expresses it, “in heaven.” Luke
10:20. This shall be made manifest in that great day, when the Lord will
“confess their names before his Father, and before his angels.” Rev. 3:5.
But besides this, the Lord Jesus himself is a most complete Book of a
truly Christian life: he being, as the word and wisdom of the Father, made
man, and come into the world to teach us by his life and death; and by his
conduct and conversation, to set a pattern before us for our imitation.
2. The whole of his life, from his tender infancy to his death, was made
up of nothing but a continual series of crosses and afflictions; insomuch
that he took hardly any step without the inseparable attendance either of
a pressing poverty, or of great contempt, or of most exquisite pains and
sufferings: and into these three heads the entire extent of the life of
Christ may be fitly resolved.
3. The poverty which the Lord endured, may be considered again under a
threefold aspect. In the first place, he was poor in relation to outward
things. This he himself declared: “The foxes,” says he, “have holes, and
the birds of the air have nests; but the Son of Man hath not where to lay
his head.” Matt. 8:20.
4. This indigence in worldly goods was attended by another, which was a
poverty of friends. Nothing was more visible in his birth than meanness
and poverty. He was born at Bethlehem, the least among the cities of
Judah, and of a mother that was destitute of all wealth and worldly
greatness. Luke 2:4, 7. Nor did he ever court the favor and friendship of
the great and wealthy of this world. It is true, that Lazarus of Bethany
was his friend, the Evangelist taking particular notice, that the Lord
_loved him_, and thought him worthy of the title of his _friend_ (John
11:3, 5, 11, 36); but this friendship was not founded on any worldly
advantage which the Lord expected from him, but on that faith, whereby he
was induced to believe, that Jesus was really the true Messiah.
5. The third degree of the Lord’s poverty, was the state of his
humiliation, whereby, laying aside the _form of God, he humbled himself,
and made himself of no reputation_. Phil. 2:6, 7. He thereby entered into
the depth of our misery. He was wearied in the journeys he undertook, when
he “went about doing good” (Acts 10: 38); but particularly, when he healed
multitudes of sick and diseased, that continually crowded to him from all
parts, and surrounded him often to that degree, that he could not so much
as eat bread, and even his very friends thought him beside himself. Mark
3:20, 21. He fulfilled also what was said by the prophet, and is repeated
in the Gospel: “Himself took our infirmities, and bare our sicknesses”
(Isa. 53:4; Matt. 8:17); never withdrawing from any hardship or
approaching calamity, never shrinking under the burden of poverty, or
cruel mockings, or unjust reproaches, or other evils, though they were
sharp and numerous. And whereas he might have been served by all the
creatures of God, and waited on by legions of angels, yet he dispensed
with all this glory, and did not exert that sovereign power which he
possessed. He suffered his head to be torn by thorns, his hands to be
bound, his sacred body to be scourged, his hands and feet to be nailed to
the cross, his side to be pierced with a spear. All this he freely
allowed, though it was in his power to prevent it, and with one word to
restrain all creatures from inflicting an injury on him.
6. In a word, for our sakes, he made himself subject to all creatures. He
took upon him the form of a servant, that by his lowliness, he might
repair our losses, and reinstate us in that sovereign dominion over all
the creatures, which we had lost. He rose from the dead again, and gained
a perfect conquest at last, thereby to purchase for us an everlasting
victory. He suffered himself to be tempted by the devil (Matt. 4:1, 8),
hurried about by his malice, tormented by his instruments, the Jews,
fastened to the cross by their cruelty; and all this he underwent, in
order to rescue mankind from the power of the devil and all his
subordinate tools and agents.
7. Thus the Strongest became weak; the Almighty infirm; the most Glorious,
became most despicable; the most Beautiful, most abhorred and hated; the
most Exalted, most exposed himself to temptations of all kinds, to
sufferings and difficulties, to pains and hardships. Hereby he designed to
check and put to shame our sinful tenderness and effeminacy. We are, alas!
so tender and delicate that the smallest cross is now complained of as an
insufferable burden, and a little trouble and toil undergone for the sake
of God and our neighbor, seems a sufficient plea why men should start back
into the smooth way, and forsake the Lord; whereas he sends such trials
upon men for the purpose of promoting thereby the recovery of their own
souls, and the glory of his name.
8. Thus the Lord laid aside for a while the form of God. But this was not
all. He did no less lay aside the use of the divine wisdom which resided
in him. His conversation with others was plain and easy; and he behaved
himself like a man _who had not learned letters_, as the Jews expressed
it. John 7:15. He did not assume to himself the wonted formalities of a
great doctor, or of an acute reasoner and disputer. Neither did he act
like men that value themselves on account of their parts, skill, polite
learning, and high descent. Nothing was more visible in his life and
conduct than that quiet serenity of mind which he enjoyed in the midst of
all the storms of the world. This was attended, however, by a divine
power, an unaffected holiness of manners, an unfeigned charity, meekness,
and humility. He made use of plain and easy terms when he “taught the way
of God in truth” (Matt. 22:16); therefore he was despised by the proud
Jews as an unlearned man. Thus the eternal WISDOM of God, speaking through
the prophets of old, was cast aside as folly, and the true light of souls
rejected as deception: all which may serve to instruct us not to overvalue
ourselves upon our parts and abilities; but to consider that they are not
given us for the gratification of pride; and to employ them solely for
advancing the glory of God, and the good of our fellow-creatures.
9. This simplicity of our Lord was manifested herein also, that he made no
display of his glory and majesty. So great was his condescension, that he
freely conversed with sinners. He did eat and drink with them; and this
for no other reason, but to complete thereby the great work for which he
was sent, which was, to “seek and to save that which was lost.” Luke
19:10. It was on this account that he was so grievously defamed with a
multitude of odious names by his enemies, who called him “a gluttonous
man, a wine-bibber, a friend of publicans and sinners” (Luke 7:34): and at
another time, they exclaimed against him as a Samaritan, that had a devil.
John 8:48. And, at last, he suffered them to crucify him between two
malefactors, as if he were the greatest criminal, whereas he then bore our
transgressions.
10. Now he might have gained a greater repute than John himself, who,
according to the Lord’s own testimony, was a “burning and a shining
light.” John 5:35. But he readily renounced any such honor, thereby to
give a check to all superficial pretenders to piety, who are too apt to
value themselves on account of an outward show of religion: though those
that busy themselves so much about form and appearance, may have but
little of the life and power of God within them.
11. In short, the Lord forsook all that is lofty and grand in the world.
He was a king, and yet would be subject to kings and magistrates, nay, to
Joseph and his mother, though they were so mean and indigent. “He went
down with them to Nazareth, and was subject unto them.” Luke 2:51. He was
Lord over all, and yet when he came into the world, “He came not to be
ministered unto, but to minister” (Matt. 20:28), clothing himself in the
attire of poverty and meanness. He was the great and wise Prophet, and
chose disciples of the lowest rank, plain and simple people. And when it
was in his power to behave himself as a Lord and Master in the small
company of his followers, yet did he even there divest himself of that
right, being “among them as one that serveth.” Luke 22:27. He assumed no
lordlike air over them, but chose rather to be a master in life and
doctrine, than to have any other distinguishing character of grandeur and
pre-eminence. Thus when he taught the duty of obedience, he showed at the
same time a pattern of obedience in his own conduct. When he endeavored to
instil into his disciples a sense of humility, of patience, of subjection
to their superiors, and of other Christian virtues; he practised them
first himself, that so his own example might have the greater influence
upon the lives of others. Being Head and Master, he thought it becoming
his character to be chief also in bearing affronts, reproaches, injuries,
poverty, misery, and in performing the most humble services, even such as
that of washing his disciples’ feet. John 13:5. Thus he proved a Master,
Head, and Teacher, not in doctrine only; but in life, in example, and
practice.
12. Alas! how great is our folly! Our Head despised worldly honor, and lo!
we are in pursuit of it. He submitted to crosses and trials, and we shrink
back at the sight of them. He became obedient unto death; and we seek
liberty, so that we may follow our own will. But this does not agree with
the example which the Lord has set before us, nor with the spiritual
maxims contained in the Book of Life, which he has left us for imitation.
13. Consider, therefore, O man, whether the way wherein thou walkest
agrees with that excellent way wherein thy Lord and Master walked himself.
If thou despisest the narrow way of Jesus, and followest the way of the
world, then know certainly that thy way, though smooth and pleasing for a
while, will end in utter destruction at last! And thus the first part of
Christ’s life of sorrow and poverty has been described.
Chapter XIV.
Showing How Christ, By The Shame And Contempt Which He Endured, And By His
Self-Denial, Teaches Us To Despise The Honor And Glory Of The World.
_He is despised and rejected of men; a man of sorrows, and
acquainted with grief._—ISA. 53:3.
The second head of the life of poverty of Christ, is the contempt which he
endured from the world. After thou hast read over and seriously considered
the lesson of _poverty_ exhibited by the Lord, take also a view of the
deep and unaffected _humility_, which was so eminently seen in his whole
life and conduct. Never did he catch at the applause of men; never was he
actuated by ambition, or any thirst after temporal honor and greatness: on
the contrary, whenever men offered to bestow honors and praises upon him,
he refused them, both by word and by deed: never did he accept of any
honor from men; nay, not even when “they would take him by force to make
him a king.” John 6:15. On the other hand, with what inexpressible
humility did he bear all the insults, the reproaches, and calumnies with
which his enemies loaded him? He was execrated as a Samaritan, and his
miracles were maliciously ascribed to the power of Beelzebub. John 8:48;
Matt. 12:24. The sound doctrine which he brought down from heaven, was
denounced as blasphemy; and he who taught it, was everywhere insulted by
foul and uncharitable censures, and such base lies and slanders as the
malice of men could contrive. He was betrayed and sold; he was denied and
buffeted; he was spit upon and crowned with thorns; he was derided and
scourged; he was smitten, and sentenced to death; he was rejected, and
condemned to undergo the ignominious “death of the cross.” Phil. 2:8. He
was forsaken by God and men; and, in fine, being stripped of all, was
executed in the midst of scandalous malefactors, hanging on the tree like
one accursed. Gal. 3:13. He was made the common gazing-stock of all his
enemies, and derided by all. His prayers were turned into ridicule; his
garments were parted by lot; and at the approach of the very pangs of
death, he had nothing wherewith to refresh himself but vinegar mingled
with gall. Matt. 27:34. At last, when all was finished, he expired on the
cross, amid the reproaches, hatred, and indignation of the world; his body
was pierced with a spear, and he made his grave with the wicked. John
19:34; Isa. 53:9. Nay, his enemies continued to fume with rage and malice,
even now when he had given up the ghost; and called him a deceiver. Matt.
27:63. Being risen at last from the dead, and triumphing over his enemies;
they boldly denied the truth of his resurrection. Thus was the Lord, in
the beginning, progress, and end of his ever-blessed life, “despised and
rejected, a man of sorrows, and acquainted with grief.”
2. In the course of our Lord’s life, there is not only displayed to us the
abounding treasure of redemption gained by Christ; but it is also most
clearly demonstrated, that in this scene of suffering, he is our great
teacher and master, our prophet and shepherd, our instructor, light, and
constant monitor; that also we, by looking unto him, may learn to despise
earthly pomp and greatness; and by closely adhering to him, like true
members to their head, “grow up into him in all things” (Ephes. 4:15),
being rendered conformable unto his life, “and rooted and grounded in his
love.” Ephes. 3:17.
3. But when our lives are contrary to the life of him who is designed to
be our Head; when in our actions, words, and endeavors, we do not entirely
aim at God’s glory, but our own; it is more than evident, that Christ does
not live in us, but rather the prince of this world. It is then plain,
that we have not yet learned to love Christ, and that we are not yet loose
from the various ties of this world; for “whatsoever is born of God,
overcometh the world” (1 John 5:4); and so of course is not overcome by
it. Nor does such a one any longer love the world; for “if any man love
the world, the love of the Father is not in him” (1 John 2:15); and
consequently, that of Christ must be absent likewise. For the whole life
of Christ teaches us how to die unto the world. Consider then the
beginning, together with the progress and conclusion of his life, and
remember the profound HUMILITY with which he bore the contempt and
reproaches of all those that love the world.
Chapter XV.
Showing How We Should, Through Christ, Bear And Overcome The Trials And
Contempt Of The World.
_Consider him that endured such contradiction of sinners against
himself, lest ye be wearied and faint in your minds._—HEB. 12:3.
It is a most moving complaint uttered by the Messiah: “I became a reproach
unto them; when they looked upon me, they shaked their heads. Help me, O
Lord my God; O save me according to thy mercy; that they may know that
this is thy hand; that thou Lord hast done it. Let them curse, but bless
thou; when they arise, let them be ashamed; but let thy servant rejoice.
Let mine adversaries be clothed with shame; and let them cover themselves
with their own confusion as with a mantle. I will greatly praise the Lord
with my mouth; yea, I will praise him among the multitude. For he shall
stand at the right hand of the poor, to save him from those that condemn
his soul.” Ps. 109:25-31.
2. This pathetic complaint of the Lord our Redeemer, every Christian ought
to represent to himself as a mirror, in which to behold the life of Christ
under the cross, together with that of all the saints in general. This way
of the cross has been copiously set forth in the Book of Psalms, in order
to render it the more familiar to us, and to teach us betimes, that “we
must through much tribulation enter into the kingdom of God.” Acts 14:22.
Such a consideration gives present ease and comfort under the contempt and
reproaches incident to the true followers of Christ, and accustoms them to
a conformity to the image of Christ (Rom. 8:29): which as it is one of the
greatest honors our Master bestows on his disciples; so it is by the world
abhorred and loathed, just as a healing medicine is by a distempered and
delicate palate. This conformity is, however, the grand duty of a
Christian, inuring him to bear his Master’s reproach (Heb. 13:13) and
abject image in time, that he may also hereafter bear his glorious image
in eternity. Phil. 3:21.
3. Now, as the 109th Psalm above-mentioned, contains a prayer of Christ
poured out in the midst of his sufferings; so it mentions, in the latter
part, three kinds of trouble more particularly, with which the Lord found
himself oppressed.
4. In the first place, the Lord complaineth of a vehement anxiety of
heart, declared in this manner: “I am poor and needy, and my heart is
wounded within me.” Ver. 22. Behold, what complaints this holy, this
eminent Person is reduced to! And what is the reason of them? Surely, to
acquaint us in the most affectionate terms, with all that he hath suffered
for our sake. He says, “I am poor;” and lo! thou toilest to get estates,
to hoard up riches; and yet when thou hast them, thou art still poor and
discontented in the possession of them. He says, “I am needy;” and thou, O
man, art entirely bent upon thy ease, prosperity, and fulness of bread! He
complains, “my heart is wounded within me;” how unreasonable is it then, O
man! that thou shouldest desire to be humored and gratified in all thy
vain and carnal propensities! Now, if nothing will awaken in thee a love
of the cross of Christ, let at least the consideration of the sacredness
of the afflicted Person, infinitely exalted above thee, work thee into a
ready compliance with his life. Such a consideration will give thee ease
and patience under any grief that may attend thee, and make thee relish
better those pure and untainted pleasures which will succeed the cross.
Therefore, think with thyself in this manner: “I am now put to trouble and
anxiety of heart; but the same befell also my Lord and Master, whose very
soul was surrounded with sorrows so heavy and acute, with pains so great,
that nothing of what I shall ever undergo can equal them.” However, the
Lord, after his sufferings, entered into everlasting joy; after contempt,
into never-fading glory; through death into life; and through hell into
heaven. And thus will it be with the sincere followers of the Lord, to
whom their crosses will prove but as so many advances to a more excellent
glory, and their affliction will be the avenue to everlasting bliss and
happiness.
5. The Lord continues his complaint thus: “I am gone like the shadow when
it declineth: I am tossed up and down as the locust. My knees are weak
through fasting; and my flesh faileth of fatness.” Ps. 109:23, 24. A most
expressive description of the common frailty of human nature! What is a
shadow, but a mere nothing, an empty lifeless appearance? To such an
abject lowliness, to such an inconceivable degree of humiliation, the Lord
suffered himself to be reduced whilst he dwelt among us! He who is life
and light itself, and the bottomless fountain of life and happiness, is
exposed to labor and infirmities; and should not men hereby learn so much
humility at least, as to think themselves far more emphatically as
shadows, or as nothing, than the Lord of life himself? At the same time,
it is to be remembered that the Lord here refers to his state of
humiliation alone, for, in his own glory he is our Lord and our life. He
says, “I am tossed up and down as the locust.” The Lord had no settled
habitation upon earth, as men of the world have. He was in a constant
pilgrimage towards that kingdom which cannot be moved. For this reason he
is said to have only _dwelt or tabernacled_ among us (John 1:14), and is
here compared to a locust, which having no abiding place, is fearful, and
tossed to and fro with every wind. Nahum 3:17; Exod. 10:19. And even in
this our blessed Saviour has left us a pattern, to walk as he walked; and
since we have no continuing city here, to seek one to come, which “hath
foundations, whose builder and maker is God.” Heb. 11:10. What is farther
added of the weakness of his knees, and the failing of his flesh,
abundantly appeared about the time of his passion, when his “strength was
dried up like a potsherd” (Ps. 22:15); and this may be a monitor to us
under bodily diseases and infirmities. Should we complain of a fit of
sickness, when the Lord of life pined away into weakness, and languished
in misery? What matters it, how languid, weak, and neglected our body be,
if our soul and spiritual life be but vigorous and sound? The soul ought
to “eat that which is good, and delight itself in spiritual fatness” (Isa.
55:2), that so it may grow “strong in the Lord, and in the power of his
might.” Ephes. 6:10.
6. Thirdly, the Lord complains of the great contempt he underwent in this
world, in order to stop us in our pursuit after vain honor, pride, and
self-esteem. “I became,” says he, “a reproach unto them: when they looked
upon me they shaked their heads.” What indignity is there like unto this!
But the Anointed of the Lord endured it all for no other end, than to
rescue mankind from eternal scorn and infamy; for man having become a
scorner and hater of God, Christ was designed to make atonement for so
heinous a sin, by the extreme contempt which he willingly endured.
However, as the Lord by his humble submission to the contempt of the
world, has laid a mighty obligation on all Christians to be his followers
therein; so the considerations here annexed, may be of use for supporting
a man under sufferings of that nature.
7. First consider, that in bearing the contempt of the world, thou bearest
no less than the very image of Christ, and followest him who is thy Head
and Master. Rom. 8:17.
8. (2) To be contemned and disrespectfully used by the world, is of great
efficacy for improving thyself in true humility; a virtue which finds
favor with God. “For God resisteth the proud, but giveth grace to the
humble.” 1 Peter 5:5.
9. (3) Thy suffering of reproaches for the sake of truth, is an evidence
that thou art ranked with that cloud of witnesses, who in all ages have
been made “as the filth of the world, and the offscouring of all things,”
and so continue to be esteemed “unto this day.” 1 Cor. 4:13.
10. (4) Remember that those that are come out “of great tribulation, shall
be before the throne of God” at last (Rev. 7:14), and be there “confessed
before the angels of God.” Luke 12:8; 1 Cor. 4:5.
11. (5) Of what consequence is it how contemptuously the world uses thee,
since thou art not to rise in the last day (as many shall), “to shame and
everlasting contempt” (Dan. 12:2), (the Lord having redeemed thee from
that), but to honor and glory!
12. (6) Remember that God does not withhold his grace from thee in this
world. When the world frowns, God favors. When men withdraw their
kindness, then God confers his mercy. For this purpose the Psalmist prays:
“Help me, O Lord my God: O save me according to thy mercy; that they may
know that this is thy hand, and that thou, Lord, hast done it.” Ps.
109:26, 27. That is to say: As the Lord removed at last his Son from the
cross, from all the labors of his soul, from all the insults of his
enemies, and crowned him with glory in heaven; so will he deal with thee
also, if thou continuest faithful in bearing the cross, and all the
injuries of a profane world. All shall see and shall know, that it is the
Lord’s hand that hath done it.
13. (7) It was God himself who suffered his beloved Son to be thus
contemned, reproached, and reviled, according to the words of the Psalm:
“Because for thy sake I have borne reproach; shame hath covered my face.”
Ps. 69:7. Remember, therefore, that the same God, who gave a bitter cup to
his dear Son, hath also allotted thee thy trials, to humble thee, and to
know what is in thy heart.
14. (8) Be sure that the Lord will change all the undeserved reproaches
thrown upon thee, into so many blessings, and in his own time pour shame
and confusion upon the scoffers. This is expressed in the following verse:
“Let them curse, but bless thou: when they arise, let them be ashamed; but
let thy servant rejoice.” Ps. 109:28. Nay, if the wicked curse ever so
much, yet “shall the curse causeless never come” (Prov. 26:2), as plainly
appears from Balaam’s attempt, who could not “curse, whom God had not
cursed.” Numb. 23:8. Whereas, whosoever feareth the Lord, it shall go well
with him at the last, and he shall find favor in the day of his death. The
same blessing is bestowed on Abraham, and on all those that walk in the
steps of his faith: “I will bless them that bless thee, and curse him that
curseth thee.” Gen. 12:3. And in another place we have this encouragement:
“Fear ye not the reproach of men, neither be ye afraid of their
revilings.” Isa. 51:7. And our Redeemer himself hath declared: “Blessed
are ye, when men shall revile you.” Matt. 5:11. And his apostle says: “If
ye be reproached for the name of Christ, happy are ye; for the spirit of
glory and of God resteth upon you.” 1 Pet. 4:14.
15. (9) The Lord goes on in the aforesaid Psalm: “I will greatly praise
the Lord with my mouth; yea, I will praise him among the multitude.” Ps.
109:30. Christ now returns thanks to his heavenly Father for the very
crosses and reproaches that were allotted him. This is the temper of every
sincere Christian. He is thankful in the midst of afflictions and
reproaches, particularly when he looks on the hand of that kind Father who
entails all this upon him, but who also delivers him. And truly, the Lord
never inflicts a judgment on any soul, but he affords at the same time
sufficient reason for thanking and blessing him for that affliction. Thus
is gratitude the happy product of crosses and trials. And this
consideration is fit to sweeten the duty of resignation to the will of
God. He that for the love of Christ readily submits to the contempt of a
vain world, shall be honored by God again, both in this world and in the
world to come. There is a time, wherein the Lord “raiseth up the poor out
of the dust, and lifteth the needy out of the dunghill; that he may set
him with princes, even with the princes of his people.” Ps. 113:7. Surely,
it argues an excellent spirit, when a man for Christ’s sake bears the
insults of the wicked, and maintains an unshaken calmness of mind, in the
midst of all the calumnies of the world. This is “the ornament of a meek
and quiet spirit, which in the sight of God is of great price.” 1 Pet.
3:4.
16. (10) The Psalm concludes, “For he shall stand at the right hand of the
poor, to save him from those that condemn his soul.” Ps. 109:31. Here is
comfort sufficient to make a Christian bear up against the hardships and
reproaches he is exposed to in his warfare. It is never said that the Lord
will stand at the right hand of the violent and great ones, of the
oppressors and persecutors; but he will stand at the right hand of the
poor, who being destitute of the arm or support of men, flee to the Lord
alone for help and refuge, as to the sole object of their faith and trust.
Those are “remembered, when he maketh inquisition for blood” (Ps. 9:12);
and those are the afflicted, or the humble, “whose cry the Lord doth not
forget.” Tertullian tells us, “We are then absolved by God, when the world
condemns us.” For though “the wicked watcheth the righteous, and seeketh
to slay him; yet will the Lord not leave him in his hand, nor condemn him
when he is judged.” Ps. 37:32, 33. Thus will the Lord attend thee, O man!
with a wonderful deliverance, and afford thee reason enough to extol his
name among many, for his marvellous kindness. David himself “had fainted,
unless he had believed to see the goodness of the Lord in the land of the
living. Wait, therefore, on the Lord; be of good courage, and he shall
strengthen thine heart: wait, I say, on the Lord.” Ps. 27:13, 14.
“Therefore judge nothing before the time, until the Lord come, who both
will bring to light the hidden things of darkness, and will make manifest
the counsels of the heart: and then shall every man have praise of God.” 1
Cor. 4:5.
Chapter XVI.
Showing How Christians Are To Seek And Obtain Favor And Glory Through
Christ, In Heaven.
_Hold not thy peace, O God of my praise, etc._—PS. 109:1, etc
This is a prayer of the eternal Son of God. The purport or substance of
this prayer, may be more fully expressed in this manner:
“My Heavenly Father! thou knowest that in this world I have not sought my
own glory, but the glory of thy holy name, and the salvation of all men:
and therefore am I so bitterly persecuted, blasphemed, contemned, and
vilified. Nevertheless, this is my comfort, that thou art my Father, and
that I am thy only begotten Son: lo! this is my glory, in heaven with
thee. And this my glory wilt thou in due time manifest and bring to light;
that by thy glorifying of me, the world may see who it is whom they have
blasphemed and persecuted.” John 12:28.
2. Hence we are to learn, that such have the greatest glory and praise in
heaven, who in this world are the most persecuted for righteousness’ sake.
This we may gather from the example of our Lord himself. From him, the
true Book of Life, we may learn true wisdom. But that we may the better
understand that his example and holy life are our Book of Life, let us
carefully observe the following considerations: (1) Christ never sought
upon earth his own glory in anything, but accounted it sufficient for him,
that God alone was his glory. So let us, in like manner, reject the empty
glory and praises of this world, in whatever we do; endeavoring only that
God be glorified in us, saying, “Ah, Lord God! give us also such a heart,
even the heart of Christ thy Son, that we may have our glory in _Thee_
alone, and not in _ourselves_; that we may have our glory in heaven, and
not upon earth.”
3. (2) It was the highest glory of the Lord Jesus Christ, that he was the
only begotten Son of God. And for this reason did the world persecute,
vilify, and blaspheme him. Here let our prayer be like this: “Grant us
also, Holy Father, that we may count it our greatest glory and joy, that
we are thy children; that so we may also obtain the eternal enjoyment of
thy love and promise, and may, by virtue of our adoption, come to possess
in thee an everlasting inheritance. Remind us, also, that if the world
hate, envy, reproach, and persecute us, it has done the same to thy dear
and holy child Jesus.”
4. (3) It is the glory of the Lord Jesus, that he wrought so many divine
works, that he went about continually doing the most wondrous acts of
grace and beneficence to mankind: and that he did this from pure love
only, and from the highest compassion for the miseries of fallen nature;
although he received nothing but hatred and most heinous ingratitude in
return. “Grant us, blessed God, grateful and faithful hearts, so that we
may be always ready to do good to as many as we possibly can; and that we
may never be deterred from acts of charity, by the unthankfulness of the
world, ascribing not to ourselves, but to thy name only, the glory of all
that we do.”
5. (4) It is the highest glory of our Lord Jesus Christ, that out of pure
love, he laid down his life for us; that he purchased us with his own
blood; that he was obedient to the Father, even unto death; that with the
greatest meekness he endured the vilest reproach; and with the utmost
patience, bore the pains of the cross. “O God, our glory, help us, that we
may also overcome our enemy with love; that we may subdue our flesh with
godly obedience; bear the reproach of the world with the meekness and long
suffering of Christ; obtain the victory through patience; and being thus
made strong in the Lord, be more than conquerors through him that loved
us!”
6. (5) The highest glory of the blessed Jesus, is his exaltation to the
right hand of God, and the name given him, which is “above every name;
that, at the name of Jesus, every knee, both in heaven and in earth,
should bow, and all tongues confess him to be their Lord.” Phil. 2:9-11.
“Help, O gracious God! that we may esteem it our highest glory to be made
conformable to our ever-blessed Head and Saviour; that so when he shall
hereafter appear in power and majesty, we also may appear with him in
glory, after we have here endured the contempt of the world, and continued
faithful to the end, when every man shall have praise of God.” 1 Cor. 4:5;
2 Cor. 4:17.
7. (6) The glory of Christ the Lord is, that he is the only Head of his
Church in general, and of every member thereof in particular; a glorious
King of his people; and an everlasting High priest, making intercession
for us. “Help us with thy grace, O God most gracious, that we may evermore
account it our greatest glory, that we are members of thy Son, and
subjects of his kingdom, and that we may enjoy all the privileges and
benefits purchased by his high-priestly intercession, sacrifice, and
benediction.”
8. (7) Another branch of the glory of Christ is, that God has most
wonderfully displayed and magnified his name throughout the whole world:
and has (in opposition to all his enemies, blasphemers, and persecutors,
who would not own him to be the Son of God), in the most public and solemn
manner attested his cause, declared him to be his Son by mighty signs and
wonders, and established faith in his name amongst many nations and
languages. Notwithstanding that God held his peace for a while, and vailed
the glory of his Son under the mystery of the cross; yet did it break
forth the more gloriously like the sun. For, “out of Zion, the perfection
of beauty, God hath shined. Our God shall come, and shall not keep
silence.” For though God, who is our glory, may seem now and then to be
silent, and to hold his peace when we are insulted and persecuted; yet is
there nothing more certain, than that after the short hour of probation,
he will no longer keep silence, but with a high hand deliver us from the
reproach which we suffered, and “remove his stroke away from us,” that we
may rejoice in his salvation. Ps. 39:10. However, “it doth not yet appear
what we shall then be.” 1 John 3:2.
9. The conclusion of the whole is this: It is God alone who is to be _our
glory_; it is not the world, nor wealth, nor honor, nor greatness, nor the
arm of flesh, that I may call my glory; but God, and only God, is my
glory! Wherefore, “let not the wise man glory in his wisdom” (as it is
written), “neither let the mighty man glory in his might, nor let the rich
man glory in his riches: but let him that glorieth, glory in this, that he
understandeth and knoweth me, that I am the Lord.” Jer. 9:23, 24; 1 Cor.
1:31.
Chapter XVII.
Showing How We May Through Christ, And After The Example Of All The
Saints, Overcome The Calumnies Of Men.
_Mine enemies reproach me all the day, and they that are mad
against me are sworn against me._—PS. 102:8.
Among the many crosses and troubles of a Christian, a false and slanderous
tongue is none of the least, as we may evidently see, from the example of
Christ himself, whom the Pharisees, with their envenomed tongues, both in
his life and at his death, did most maliciously sting.
2. Herein the Lord left a pattern of patience to every Christian, who must
not think to escape, since the great Master himself was wounded by
malicious tongues. The more conformable any one is to Christ, and the more
zealously he follows Christ’s steps, the more is he also insulted by false
and deceitful tongues. This plainly appears from the example of holy
David, who was tormented by slanderers, as he himself complains in the
following Psalms: 3, 4, 10, 12, 15, 31, 50, 52, 55, 58, 64, 69, 102, 120,
and 140. Indeed, there is no one of the prophets of old who did not have
these deadly arrows shot against him by murderous tongues; for “their
tongue is an arrow shot out: he speaks peaceably to his neighbor with his
mouth, but in heart he layeth his wait.” Jer. 9:8. All honest hearts
ought, therefore, to beware of back-biters. As he that toucheth a man
infected with leprosy, or any infectious distemper, must expect to be so
infected; so he that gives ear to lying tongues, too often catches the
same distemper.
3. Now, since a Christian is forbidden to retort evil for evil (Rom.
12:17; Matt 5:39), (this agreeing in no wise with the Christian faith);
there is no other counsel left, but that by a conscience void of offence,
he derives his comfort from those divine oracles with which the Lord has
furnished him for that purpose.
4. (1) Let thy first comfort be the example of Christ and of all the
saints. It fares no worse with us in this respect, than with Christ our
Head, and with all that have ever been most dear to him. Nothing of this
kind has befallen us, which has not been before in all ages undergone by
his followers. And since the examples of others have generally a strong
influence on our lives, and readily suggest themselves to our remembrance
in time of trouble; we ought, therefore, to improve all those instances
into an encouragement to bear our treatment with patience, for the sake of
the joy that usually springs up from the reproach of the cross. Look then
upon the Prince of thy salvation, look upon the lives of all the saints of
old, those who have been the greatest lights in their generation. Consider
the example of Moses, who esteemed the reproach of Christ greater riches
than the treasures in Egypt (Heb. 11:26), and who, by reason of the
continual contradictions he underwent, is said to have been a man meek, or
afflicted, above all the men which were upon the face of the earth. Numb.
12:3. And what shall we say of David? He was truly, in his time, the very
mark, as it were, at which all the false tongues in the land shot their
murderous arrows. “Mine enemies,” said he, “revile me all the day long:
and they that are mad against me, are sworn together against me.” Ps.
102:8. They affronted him daily with the reproach of his misery, turning
him, as it were, into a proverb, and offering him the most heinous
indignity that can be offered to a man. What shall we say of Job? How was
he upbraided by his friends, and grieved with their tongues! And how fell
Daniel, that holy prophet, into an open sepulchre, yea, into a den of
lions! Yet how powerfully did the Lord rescue Moses, Job, and Daniel! All
these are gone before thee, and their examples, if duly considered, will
excite in thee a spirit of holy emulation, and draw thee into the same way
of the cross by which they entered into the kingdom of God. Acts 14:22.
Behold, thy Lord Jesus goeth before thee, pursued with the curses and
revilings of the Pharisees! There goeth Moses before, and the faction of
Korah, Dathan, and Abiram, following behind, with execrations in their
mouths, and stones in their hands, to rid themselves of him! Numb. 16.
There is David in sore trials, and Shimei behind, cursing his king! 2 Sam.
16:5. And there are the apostles of our Lord, and an unbelieving multitude
behind, stopping their ears, and running madly upon them.
5. (2) It is not enough, however, slightly and superficially to reflect on
the example of the saints; but we must learn also to be _followers_ of
them, when we are tried as they were, and in every tribulation copy after
their meekness and patience. How shall meekness appear, or how shall
patience be exercised, if thou be not contradicted; or if there be none to
deride, slander, or vilify thee? Thou must, therefore, patiently take up
thy cross with them, and meekly follow the Lord Christ in his steps. Thou
art called to _suffer_ with thy Saviour, and not to avenge thyself, not to
return evil for evil, not to revile again being reviled, not to threaten
being slandered, but quietly to commit thy cause “to him that judgeth
righteously.” 1 Pet. 2:23. Evil tongues must give an account in the day of
judgment of every _idle_ word which they have spoken. Matt. 12:36. And
this will at the last day prove a burden heavy enough. Leave all,
therefore, to the Lord, to do as he pleaseth, who will not fail to do
right. Recompense and vengeance belong to him alone. Deut. 32:35. Fix
thine eye on the Lord Jesus: “He was oppressed, and he was afflicted, yet
he opened not his mouth: he was brought as a lamb to the slaughter; and as
a sheep before his shearers is dumb, so opened he not his mouth.” Isa.
53:7.
6. (3) From the examples of the saints, we are, in the next place, to
learn a sovereign remedy, which they made use of against the venom of evil
tongues. This is _prayer_. They prayed, and so they were healed and
comforted. When they were bitterly cursed by their adversaries, they sent
up only their cry to God, saying: “Let them curse; but bless thou.” Ps.
109:28; Luke 6:28. Consider the whole Book of Psalms throughout. How did
David defend himself with prayer, as with a wall of iron, against false
tongues! They are all foolish marksmen, who bend their bow against the
innocent; and draw the sword to slay such as are of a right conversation:
for their lies and slanders shall return at last upon their own heads, and
shall enter into their own bowels; as it is written: “Their sword shall
enter into their own heart, and their bows shall be broken.” Ps. 37:15.
All this can be obtained by prayer. Whenever any one prays earnestly
against an evil speaker or a liar, it is as if he wrestled and fought with
him; even as David wrestled with Goliath (1 Sam. 17:48, 49), or as Moses
contended with the Egyptian sorcerers. Ex. 7:12. Here two spirits fight
with each other; that is, the prayer of faith proceeding from the Holy
Spirit, the Spirit of Truth; and the spirit of lies proceeding from the
devil, the father of lies. But all these devilish serpents of the
Egyptians shall eventually be subdued, and, as it were, swallowed up by
the divine rod of Moses; that is, by prayer.
7. (4) Another remedy against the poison of a wicked tongue, is the
frequent _reading and meditating upon the Word of God_. This is an
excellent means of consolation and refreshment, whenever a soul is
insulted and pursued by enemies. An upright heart hunted by men of
falsehood and malice, is like a hart, whose thirst increases by being
hunted; and as this pants after the water brooks (Ps. 42:1), so must a
soul in affliction long after the cooling streams of the divine Word, and
thirst for the living waters of grace, thereby to be quickened and
refreshed. For by this word of grace the Lord revives a drooping soul,
speaking to her in a kind and gracious manner. “Blessed are ye,” says our
Master, “when men shall revile you, and persecute you, and shall say all
manner of evil against you falsely. Rejoice and be exceeding glad; for
great is your reward in heaven; for so persecuted they the prophets which
were before you.” Matt. 5:11, 12. In this saying of our Lord, there is a
threefold ground of comfort. 1. Blessed are ye. 2. Rejoice. 3. Great is
your reward. Who would not be willing, for the sake of so great and
endless a good, to endure here reproach and persecution for a short
period? Yea, who would not even rejoice, since he is made by this means a
partaker of Christ’s sufferings, in order, “that when the glory of Christ
shall be revealed,” he may also partake with his Lord in that joy? “If ye
be reproached for the name of Christ, happy are ye, for the Spirit of
glory and of God resteth upon you.” 1 Pet. 4:13, 14. Remember also, that
“it is good for a man that he bear the yoke in his youth;” that he “sit
alone and keep silence,” when he hath anything laid upon him to bear; yea,
that he “put his mouth in the dust,” and wait in hope; and that he “give
his cheek to him that smiteth him,” when he is “filled full with reproach.
For the Lord will not cast off for ever.” Lam. 3:27-31.
8. (5) Thou art further to learn, that such calumny is a hellish storm,
which soon rises, and soon blows over. As a traveller is not disheartened
at any tempestuous weather he is liable to meet with upon the road, but
provides himself the more against it: so let the spiritual pilgrim never
be cast down by storms and tempests; but let him go on in hope, and
continue faithful to the end of his journey. This has been uniformly the
state of the true church. “O thou afflicted,” says the prophet, “tossed
with tempest, and not comforted!” Isaiah 54:11. Is it a “strange” thing
that has happened unto thee? 1 Pet. 4:12. What is more common to a
traveller, than to be overtaken by foul and stormy weather? A persevering
diligence will, notwithstanding, bring him home at last. The world makes
every one a gazing-stock, that looks with concern upon the vain follies of
men, and drops a serious word in favor of virtue. What is to-day the fate
of one good Christian, may to-morrow be the fate of another, according as
the humor of the world works, which allows no one to pass uncensured that
is not in league with it. The best method a Christian can adopt in all
these storms, is to be quiet under them, and to keep his mind free from
anger and bitterness. He that considers every hard word to be a stain on
his character, which ought to be wiped off, will by so doing only render
things worse. Hence it remains, that the most effectual way to stop the
fury of slanderous tongues, is to yield to it for the present, and
patiently wait till time itself shall set things in a better light. He
that will dispute every thing at the sword’s point, as it were, is like a
man that is stung by a bee, and being thereby put in a passion, runs
headlong upon the whole hive in order to be revenged, by turning it upside
down. Had he not better have borne it, than feel the smart which must
attend an attempt so rash? The fire of malicious tongues burns the more
fiercely when we seek to quench it by too hasty efforts. An evil tongue is
like that serpent called the Hydra, which, as some tell us, brought forth
seven other heads when, in order to destroy it, you cut off one. Thus a
wicked tongue is so far from being restrained by contradiction, that it
spreads the farther by it, and broaches seven lies instead of one. Whereas
he that is deaf to popular rumors, and is not easily alarmed at every
little noise, will not only better repel the darts of wicked tongues, but
enjoy also an unshaken tranquillity both of soul and body. This is a truly
noble method to overcome the worst of our enemies. He that rejects this
heroic meekness of soul, sets himself entirely out of God’s protection,
and whilst he eagerly endeavors to save his name and reputation, must be
the more harassed by the perpetual alarms of malignant tongues.
9. (6) Besides this, there are some other particular reasons, why the Lord
permits his children to be persecuted by virulent tongues. When David in
his sore troubles was cursed by Shimei, he said no more than, “Let him
curse; for the Lord hath bidden him.” 2 Sam. 16:11. And what other reason
can be assigned for this, but that the Lord hereby seeks to preserve his
children from exalting themselves above measure, on account of such
eminent gifts as have been conferred upon them; and that they may at the
same time improve themselves in the practice of mutual love, mildness, and
humility? What is said by David of Shimei, namely, that he was bidden to
curse his king, is expressed by Job in more general terms: “He poureth
contempt upon princes.” Job 12:21. Now, who is able to fathom all the
mysterious depths of divine judgments? The carnal mind by no means likes
to be reviled, insulted, or undervalued. Pride and self-love so naturally
adhere to us, that they taint all our works and actions. Every one loves
to be extolled, and to be made much of, to be esteemed and admired. Alas!
it is this natural self-love, which having once led man astray, now
propagates nothing but error and folly in the world. It was this self-love
that ruined both Lucifer and Adam, and stripped them of the divine love
and life with which they were once adorned. In order that we may obtain
the victory over this spirit of self-love, and with a view to facilitate
this conquest, the Lord thinks, as it were, with himself: “I will permit a
lying tongue to assail thee, as I formerly permitted Satan to harass my
servants Job and Paul, for their greater humiliation. This slandering
tongue shall be thy devil, thy scourge, thy plague, to buffet thee (2 Cor.
12:7), and help to beat down that proud heart, that haughty look, that
aspiring temper, which, without this curb, would at last carry all before
it.” Thus the Lord leaves nothing untried to accustom the soul to that
excellent spirit of humility, and to restrain the spirit of self-love, by
which men become allies to Lucifer, who, endeavoring to have a will of his
own, opposite to that of his Maker, entirely lost his principality, and
that original state in which he was at first created. Jude, ver. 6.
10. (7) Therefore as the Lord is faithful on his side, so he seeks to
convert the venom of impious tongues thrown upon his children, into a
precious medicine, by which to heal that self-love which is fostered
within, and which engenders abundance of other spiritual diseases in the
mind. When the world meditates evil against them, then God brings good out
of the evil. As out of a certain poisonous serpent an antidote is prepared
against poison itself, so God overrules the worst of counsels, and makes
them turn to the greatest good to his children. Thus “all things work
together for good to them that love God.” Rom. 8:28. They are taught
thereby to practise one of the noblest of the works of charity, which is,
to “bless their enemies, and to pray for them who despitefully use them.”
Matt. 5:44. He that has thus far gained the conquest over corrupt nature,
so as to pray heartily for his enemies, is almost arrived at the sublimest
degree of true evangelical charity, which alone is able to soften our
stubborn hearts into the mild and compassionate heart of Christ, who has
also set us a blessed pattern to follow: “Father!” said he, “forgive them;
for they know not what they do.” Luke 23:34. For wherever true love is
rooted in a soul, it will most certainly produce a tender commiseration
towards enemies; who, as the Christian knows, whilst they hate men, render
themselves entirely unfit for any communion with God and Christ, and give
up their hearts to the devil, that great hater of souls. And this should
influence every Christian to commiserate such evil men, who are not of
God, but of their father the devil; and lest they should forever sink into
the jaws of Satan, the Lord commands his people to pray for them, with
this motive annexed to the command: “That ye may be the children of your
Father who is in heaven.” Matt. 5:45. What has been said of the overruling
power of God, whereby he converts the venom of lying tongues into a
healing medicine, will more fully appear from the following instances.
Joseph would never have been exalted to the dignity of ruler over the land
of Egypt, had he not fallen under the malicious lashes of a wanton tongue,
and thereby been condemned to prison. Gen. 39:17; 41:40. Had Moses not
been persecuted by the violent accusations of his enemies, and obliged to
flee from the face of Pharaoh (Exod. 2:15), he had never seen the Lord in
the bush, after having led Jethro’s flock to Horeb. Exod. 3:2. The
spiteful tongue of Doeg the Edomite, and of other enemies of David (1 Sam.
22:9; Ps. 52), drew many a noble Psalm from the latter. Thus Doeg’s
poisonous tongue was David’s medicine. The same overruling wisdom of God
appeared for Daniel, when, by the virulence of his accusers, he was cast
into the den of lions, but was most triumphantly exalted again by divine
Providence, for many good and noble ends; his enemies themselves being
made to lay the foundation of his greatness. Dan. 6. Mordecai had the same
experience. His ruin was devised by the murderous tongue of Haman (Esther
3:6); but the Lord returned his wickedness upon his own head, and his
bloody machinations only hastened the destruction of their contriver.
Esther 7:10. Therefore, “commit thy way unto the Lord: trust also in him,
and he shall bring it to pass. And he shall bring forth thy righteousness
as the light, and thy judgment as the noonday.” Ps. 37:5, 6. Only endeavor
to be in constant union with the Lord thy God, and to love him with all
thy heart, and then he will direct thy steps. For “when a man’s ways
please the Lord, he maketh even his enemies to be at peace with him.”
Prov. 16:7. If the world be permitted to stain thy reputation here, and to
detract from thy honor, what matters it, provided the Lord dignify thee
with a crown of glory hereafter? It is he that will deliver and honor thee
at last (Ps. 91:15); and it is he that will give thee both grace here, and
glory hereafter. Ps. 84:11.
11. (8) Another comfort in trials of this nature, may be drawn from the
control which the Lord exercises over the hearts of all men. It is he that
“looks upon all the inhabitants of the earth, from the place of his
habitation.” He “fashioneth their hearts; he considereth all their works”
(Ps. 33:14, 15); and he “will not deliver thee unto the will of thine
enemies.” Ps. 41:2. A man is often transported with rage and malice to
such a degree, that he would bear down all that comes in his way; but a
little while after, you will find that the man is altogether cooled; his
heat is allayed, and he is reduced to such a moderation of temper, as if
he were become quite another man. Nay, how often do we see that a bad man,
designing nothing but spite and malice, is stopped in the midst of his
passionate pursuit, and, as it were, obliged not only to drop his wicked
design, but also to bestow tokens of favor upon the person whom he was
about to affront. This is an operation peculiar to the wisdom of God, who,
by his secret power, often renders abortive the most malicious projects
conceived against his children. Thus the Lord came to Laban, when incensed
against Jacob, and commanded him to “speak not to him; either good or
bad.” Gen. 31:24. And Esau, who bore his brother no good will, when he
came within sight of him, must needs run and meet him, embrace him, fall
on his neck, kiss him, and receive him with the most endearing expressions
of love and kindness. Gen. 33:4.
12. (9) Lastly, it is the nature of a malignant tongue, to swell high
suddenly, and by rage and fury to gain universal applause and admiration;
but its downfall is as sudden as its rise. Calumny is like a fire, the
flame of which mounts up to the very sky; but the want of fuel will soon
make it go down again. The reason is, because God, who is the everlasting
Truth, hates a spirit of lies, and cannot endure it. And this is also the
reason, why those that have raised their greatness on no other foundation
than lying and self-conceit, may indeed dazzle the eyes of others for a
season; but when they flatter themselves as fixed in an unshaken
condition, then generally their ruin is ready at hand, and the Lord’s
judgment destroys all. Then “the lying lips are put to silence, which
spoke grievous things proudly and contemptuously against the righteous”
(Ps. 31:18); a text which plainly shows, that pride and disdain of others,
are wont to accompany a slandering and lying tongue. But “woe unto thee
that dealest treacherously; when thou shalt make an end to deal
treacherously, they shall deal treacherously with thee.” Isa. 33:1. “For
the rod of the wicked shall not rest upon the lot of the righteous; lest
the righteous put forth their hands unto iniquity.” Ps. 125:3. Though a
treacherous man may go on in quest of more honor and greatness; yet shall
“evil hunt the violent man at last, and overthrow him.” Ps. 140:11.
_Sundry consolatory passages, selected from the Psalms, for those who are
assailed by the reproaches of enemies._
13. Thou, O Lord, art a shield for me; my glory, and the lifter up of mine
head. Arise, O Lord; save me, O my God: for thou hast smitten all mine
enemies upon the cheek-bone; thou hast broken the teeth of the ungodly.
Ps. 3:3, 7.—O ye sons of men, how long will ye turn my glory into shame?
how long will ye love vanity, and seek after leasing (lying)? But know
that the Lord hath set apart him that is godly for himself; the Lord will
hear when I call unto him. Ps. 4:2, 3.
14. Thou shalt destroy them that speak leasing: the Lord will abhor the
bloody and deceitful man.—There is no faithfulness in their mouth; their
inward part is very wickedness; their throat is an open sepulchre; they
flatter with their tongue. Destroy thou them, O God; let them fall by
their own counsels.—But let all those that put their trust in thee
rejoice: let them also that love thy name be joyful in thee. For thou,
Lord, wilt bless the righteous; with favor wilt thou compass him as with a
shield. Ps. 5:6, 9, 10, 11, 12.
15. Let all mine enemies be ashamed and sore vexed: let them return and be
ashamed suddenly. Ps. 6:10.
16. O Lord, my God, in thee do I put my trust: save me from all them that
persecute me, and deliver me: lest he tear my soul like a lion, rending it
in pieces, while there is none to deliver.—Behold, he travaileth with
iniquity, and hath conceived mischief, and brought forth falsehood. He
made a pit, and digged it, and is fallen into the ditch which he made. His
mischief shall return upon his own head, and his violent dealing shall
come down upon his own pate. Ps. 7:1, 2, 14, 15, 16.
17. Keep me as the apple of the eye; hide me under the shadow of thy
wings, from the wicked that oppress me, from my deadly enemies, who
compass me about. Ps. 17:8, 9.
18. I will call upon the Lord, who is worthy to be praised: so shall I be
saved from mine enemies.—In my distress I called upon the Lord, and cried
unto my God; he heard my voice out of his temple, and my cry came before
him, even unto his ears. Ps. 18:3, 6.
19. The Lord is my light and my salvation; whom shall I fear? the Lord is
the strength of my life; of whom shall I be afraid? When the wicked, even
mine enemies and my foes, came upon me to eat up my flesh, they stumbled
and fell. Though a host should encamp against me, my heart shall not fear:
though war should rise against me, in this will I be confident.—For in the
time of trouble he shall hide me in his pavilion: in the secret of his
tabernacle shall he hide me; he shall set me up upon a rock.—Teach me thy
way, O Lord, and lead me in a plain path, because of mine enemies.—For
false witnesses are risen up against me, and such as breathe out cruelty.
I had fainted, unless I had believed to see the goodness of the Lord in
the land of the living. Wait on the Lord. Ps. 27:1, 2, 3, 5, 11, 12, 13,
14.
20. But I trusted in thee, O Lord: I said, Thou art my God. My times are
in thy hand: deliver me from the hand of mine enemies, and from them that
persecute me.—Let the lying lips be put to silence; which speak grievous
things proudly and contemptuously against the righteous.—Oh how great is
thy goodness, which thou hast laid up for them that fear thee; which thou
hast wrought for them that trust in thee before the sons of men! Thou
shalt hide them in the secret of thy presence from the pride of man: thou
shalt keep them secretly in a pavilion from the strife of tongues. Ps.
31:14, 15, 18, 19, 20.
21. Let them be as chaff before the wind: and let the angel of the Lord
chase them. Let their way be dark and slippery: and let the angel of the
Lord persecute them. Ps. 35:5, 6.
22. Fret not thyself because of evil doers, neither be thou envious
against the workers of iniquity. For they shall soon be cut down like the
grass, and wither as the green herb.—The wicked plotteth against the just,
and gnasheth upon him with his teeth. The Lord shall laugh at him: for he
seeth that his day is coming. The wicked have drawn out the sword, and
have bent their bow, to cast down the poor and needy, and to slay such as
be of upright conversation. Their sword shall enter into their own heart,
and their bows shall be broken.—The wicked watcheth the righteous, and
seeketh to slay him. The Lord will not leave him in his hand, nor condemn
him when he is judged.—I have seen the wicked in great power, and
spreading himself like a green bay tree. Yet he passed away, and, lo, he
was not: yea, I sought him, but he could not be found. Ps. 37:1, 2, 12,
13, 14, 15, 32, 33, 35, 36.
23. But I, as a deaf man, heard not; and I was as a dumb man that openeth
not his mouth. Then I was as a man that heareth not, and in whose mouth
are no reproofs.—For I am ready to halt, and my sorrow is continually
before me. Ps. 38:13, 14, 17.
24. I was dumb with silence, I held my peace, even from good; and my
sorrow was stirred.—I was dumb, I opened not my mouth; because thou didst
it.—For I am a stranger with thee, and a sojourner, as all my fathers
were. Ps. 39:2, 9, 12.
25. Cast thy burden upon the Lord, and he shall sustain thee: he shall
never suffer the righteous to be moved. But thou, O God, shalt bring them
down into the pit of destruction: bloody and deceitful men shall not live
out half their days; but I will trust in thee. Ps. 55:22, 23.
26. Be merciful unto me, O God, be merciful unto me; for my soul trusteth
in thee: yea, in the shadow of thy wings will I make my refuge, until
these calamities be overpast. I will cry unto God most high; unto God that
performeth all things for me. He shall send from heaven, and save me from
the reproach of him that would swallow me up. God shall send forth his
mercy and his truth. My soul is among lions: and I lie even among them
that are set on fire, even the sons of men, whose teeth are spears and
arrows, and their tongue a sharp sword. Be thou exalted, O God, above the
heavens; let thy glory be above all the earth. They have prepared a net
for my steps; my soul is bowed down: they have digged a pit before me,
into the midst whereof they are fallen themselves. My heart is fixed, O
God, my heart is fixed: I will sing and give praise. Awake up, my glory;
awake, psaltery and harp: I myself will awake early. I will praise thee, O
Lord, among the people: I will sing unto thee among the nations. For thy
mercy is great unto the heavens, and thy truth unto the clouds. Be thou
exalted, O God, above the heavens: let thy glory be above all the earth.
Ps. 57:1-11.
27. Preserve my life from fear of the enemy; who whet their tongue like a
sword, and bend their bows to shoot their arrows, even bitter words; that
they may shoot in secret at the perfect: suddenly do they shoot at him,
and fear not.—But God shall shoot at them with an arrow; suddenly shall
they be wounded. So shall they make their own tongue to fall upon
themselves: all that see them shall flee away. Ps. 64:1, 3, 4, 7, 8.
28. Mine enemies speak against me; and they that lay wait for my soul take
counsel together, saying, God hath forsaken him; persecute and take him;
for there is none to deliver him.—I will go in the strength of the Lord
God: I will make mention of thy righteousness, even of thine only. O God,
thou hast taught me from my youth: and hitherto have I declared thy
wondrous works. Now also when I am old and gray-headed, O God, forsake me
not; until I have shewed thy strength unto this generation, and thy power
to every one that is to come.—Thou, which hast shewed me great and sore
troubles, shalt quicken me again, and shalt bring me up again from the
depths of the earth. Thou shalt increase my greatness, and comfort me on
every side. Ps. 71:10, 11, 16, 17, 18, 20, 21.
29. I will lift up mine eyes unto the hills, from whence cometh my help.
My help cometh from the Lord, which made heaven and earth. He will not
suffer thy foot to be moved: he that keepeth thee will not slumber.
Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord
is thy keeper: the Lord is thy shade upon thy right hand. The sun shall
not smite thee by day, nor the moon by night. The Lord shall preserve thee
from all evil: he shall preserve thy soul. The Lord shall preserve thy
going out and thy coming in from this time forth, and even for evermore.
Ps. 121:1-8.
30. Deliver me, O Lord, from the evil man: preserve me from the violent
man; which imagine mischiefs in their heart; continually are they gathered
together for war. They have sharpened their tongues like a serpent:
adders’ poison is under their lips. Keep me, O Lord, from the hands of the
wicked; preserve me from the violent man; who have purposed to overthrow
my goings. The proud have hid a snare for me, and cords; they have spread
a net by the way side; they have set nets for me. I said unto the Lord,
Thou art my God: hear the voice of my supplications, O Lord. O God, the
Lord, the strength of my salvation, thou hast covered my head in the day
of battle. Grant not, O Lord, the desires of the wicked: further not his
wicked device; lest they exalt themselves. As for the head of those that
compass me about, let the mischief of their own lips cover them. Let
burning coals fall upon them; let them be cast into the fire; into deep
pits, that they rise not up again. Let not an evil speaker be established
in the earth: evil shall hunt the violent man to overthrow him. I know
that the Lord will maintain the cause of the afflicted, and the right of
the poor. Surely the righteous shall give thanks unto thy name: the
upright shall dwell in thy presence. Ps. 140:1-13.
31. I cried unto the Lord with my voice; with my voice unto the Lord did I
make my supplication. I poured out my complaint before him; I shewed
before him my trouble. When my spirit was overwhelmed within me, then thou
knewest my path. In the way wherein I walked have they privily laid a
snare for me. I looked on my right hand, and beheld, but there was no man
that would know me: refuge failed me; no man cared for my soul. I cried
unto thee, O Lord: I said, Thou art my refuge and my portion in the land
of the living. Attend unto my cry; for I am brought very low: deliver me
from my persecutors; for they are stronger than I. Bring my soul out of
prison, that I may praise thy name: the righteous shall compass me about:
for thou shalt deal bountifully with me. Ps. 142:1-7.
Chapter XVIII.
Showing How The Sorrows And Pains Of Christ Should Teach Us To Subdue The
Lusts Of The Flesh.
_My soul is exceeding sorrowful, even unto death._—MATT. 26:38.
The third branch of the cross of Christ consists in the unspeakable sorrow
and sufferings which began at his very birth. For as his most holy human
soul was filled with the light of divine knowledge and wisdom, by virtue
of the personal union of his two natures, he saw all that he should
experience in the future, as if it were already present; and thus his soul
was, from the beginning, filled with the deepest sorrow, and suffered
inward pain. He foresaw his future inconceivable and inexpressible agony
of soul, and his unspeakable bodily pains. For the more delicate, pure,
and innocent, the human nature in Christ was, the greater were the pain
and anguish that affected him. Of this those sorrows and spiritual
torments, that are wont to work upon the inmost soul, are a sufficient
proof. For inasmuch as the constitution of the soul, by reason of its
immortality, exceeds that of the body in worth and delicacy; so also her
pains exceed those of the body in depth and acuteness. For this reason the
Lord never rejoiced upon his own account, and with reference only to
himself; but it was when he saw that his Heavenly Father was known and
worshipped, and his divine works manifested unto the world. Hence “he
rejoiced in spirit” at the return of the seventy disciples. Luke 10:21.
2. Since all those things, which he was to suffer, from his own people and
countrymen, were known to him, he could not but be highly afflicted and in
constant sorrow; and this was also still more the case, the more nearly he
approached the time appointed for his passion. This he himself testifies,
saying, “I have a baptism to be baptized with, and how am I straitened
till it be accomplished!” Luke 12:50. And the time of this baptism being
come, he says, “My soul is exceeding sorrowful, even unto death” (Matt.
26:38): intimating thereby the excessive and unutterable grief and anguish
of spirit, that forced from him that sweat, which “was as it were great
drops of blood.” Luke 22:44. And what pains he suffered besides, in his
tender and sensible body, no tongue can sufficiently declare. _First_,
because sin is an infinite and inexpressible evil. For, its full
punishment and atonement could not but cause torment so exquisite, that to
a mere man it had been altogether insupportable.
3. The _second_ reason of this exquisite grief was, because he bore the
sins of the world: not merely those sins which from the beginning of the
world had been committed, but those also which men should become guilty of
through all ages, down to the very end of the world. And, therefore, such
as are the number and malignity of _all_ sins, of _all_ men, through _all_
generations; such also were the pain and sorrow endured by the Lord. For
which cause he prayed in Gethsemane, “O my Father, if it be possible, let
this cup pass from me.” Matt. 26:39.
4. _Thirdly_, the sufferings of Christ were heightened by that perfect
love which he bore to his heavenly Father. The greater our love is, the
greater is also the grief occasioned by what interferes with it: as on the
contrary, the less it is, the less are we troubled by that which thwarts
it. Since, therefore, Christ loved his heavenly Father with most exalted
and consummate love, his affliction must needs have been the more
grievous, on account of the heinousness of sin, with which fallen men so
shamefully insulted so beloved a Father. Hence the sins of the whole
world, with the pains he endured for them, did not so much affect him, as
the sorrow he felt on account of the indignity offered to a God, who, in
his very nature, is love itself. And it was upon account of this love of
the Father (which deserved all the returns of love the creature was able
to make), that Christ sustained most exquisite pains, and a most
ignominious death; in order that by a satisfaction proportionable to the
offence, he might regain for wretched mortals that love and favor of God
which they had forfeited by their offences.
5. In the _fourth_ place, the suffering of Christ was endured on account
of his perfect love to mankind. For as he died for all, and bore the sins
of all, so also was he exceedingly desirous to see the object of his death
accomplished, which is the salvation of all men. Hence the unbelief and
impenitence of men, which hindered this love from taking effect upon
sinners, caused him most grievous and bitter torments: but especially was
he pained that they threw away their souls when he desired to save them.
Not to mention the cruel hatred and envy, wrath and blasphemy, by which
some were hurried on, even to trample on that blood which was designed to
redeem them. He himself says, “Reproach hath broken my heart” (Ps. 69:20);
lamenting not so much his own, as the condition of them who reproached him
in so heinous a manner.
6. _Fifthly_: another circumstance which pierced the very heart of our
Lord, was his being forsaken of God, notwithstanding he was the Son of God
himself. For though it is true that God could not forsake him, who himself
was God, and did not cease to be God even when he hung on the cross, when
he expired, and when he was buried; yet does he complain of being forsaken
by him. Ps. 22:1; Matt. 27:46. But this lamentable complaint the Lord
poured out, in order to show that God withdrew from him, as a man, the
support of his comfort, hiding himself for a while in this dark hour. He
manifests also, by this exclamation, the extreme misery in which he then
was.
7. The _sixth_ aggravation of the anguish of Christ, was on account of his
Person, for he was very God. Whence it is plain, that all the reproaches
and blasphemies uttered against him were an infinite evil, as being
directed against the entire Person of Christ, who was true God and man;
and so he endured, both as God and man, the revilings of his enemies in
his whole Person. All this left a most exquisite impression of sorrow upon
his soul.
8. And, in the _seventh_ place, who is able sufficiently to explain what
pains the Lord suffered in his most innocent, most holy, most tender, and
delicate _body_? Or who can doubt that a body most innocent, most
delicate, most noble, most pure, conceived by the Holy Ghost, personally
united with the divine nature, filled with the Spirit of God, and with all
the fulness of the Godhead; I say, who can doubt that such a body should
not feel most grievous and bitter pains, when smitten, scourged, wounded,
pierced, crucified, and put to death? No words are sufficiently expressive
to set forth the pain and acuteness thereof. What is all our affliction,
if compared with this suffering of the Lord? We, as sinners, have justly
deserved eternal death and damnation; and yet even the smallest cross is
too heavy a burden for tender Christians, who do what they can to shake it
off, though it is designed as wholesome medicine, to procure the health of
the soul. Surely, he who is a sincere lover of Christ, can wish no other
condition, of life, but such as comes up nearest to the original of the
blessed life of Christ. 1 Peter 2:21. This conformity of our lives to the
life of Christ we ought to account our greatest gain and dignity in this
world. Let the true lover of Christ rejoice in this, that he has been
thought worthy to suffer with Christ, his Head and Saviour.
9. Since, then, affliction is to be the companion of a Christian in his
way to heaven, or, to use the apostle’s phrase, since he must, “through
much tribulation, enter into the kingdom of God” (Acts 14:22); what cause
can we assign why we should not willingly walk in the same path? For we
know that the Son of God himself travelled this way before us, and by his
holy example sanctified it, not having “entered into his glory but by
sufferings.” Luke 24:26. And since, notwithstanding all the insults of the
enemy, he entered into glory at last; we may also assure ourselves, that
our affliction, which is but for a moment, shall be followed in the end by
an everlasting weight of glory and happiness. 2 Cor. 4:17.
10. In fine, as the Lord did not spare himself, but devoted himself
entirely to the service of others, undergoing all from no other impulse
than fervent love and charity; so this love, of our Redeemer should awaken
love in our souls, and never should we grow faint and weary under any
affliction whatever.
Chapter XIX.
Showing How We Should Behold In The Crucified Christ, As In The Book Of
Life, Both Our Sins, And Also The Displeasure, The Love, Justice, And
Wisdom Of God.
_And I saw in the right hand of him that sat on the throne a book
written within and on the back side._—REV. 5:1.
Christ crucified is set before our eyes as a Book of Life, whence we may
learn the sacred wisdom of God, which is in him eminently displayed. For
the whole Scripture, the Law and all the prophets, are completely
fulfilled in him by his most perfect obedience, wherein he was faithful
even unto death, and suffered the most cruel torments for the sins of the
world. And this perfect internal and external obedience and suffering, is
that Book of Life written within and without. Rev. 5:1.
2. In the first place, the Crucified Jesus presents us with a deplorable
sight of our sins, both as to their number and heinousness. By the
lamentable complaint into which he burst forth, he manifested that inward
anguish of soul, which he suffered for the hidden and secret sins of our
hearts. In his wounded and mangled body, bleeding on the cross, he leads
us to behold and read, as in a book, the malignity of those sins which we
have committed by all our members, in having yielded them up to the
government of lust.
3. Besides this, the devout soul may behold in Christ Crucified, the
justice of God in judging sinners. There was no other means by which to
remove both our sin and the punishment attending it, than this high
atonement made by the Lord himself. And hence we may learn that God is so
far from letting any sin go unpunished, that he will rather deliver up his
most beloved Son unto death than connive at the transgression of a sinner.
Rom. 4:25.
4. Hence the soul may, further, contemplate the infinite love and
condescending mercy of the Heavenly Father, most wonderfully displayed in
our Crucified Saviour. Rather than that we should forever perish in our
wretched state, and be subject to eternal death and damnation, he would
have his own Son make satisfaction for us; which we ourselves, yea, and
all the other creatures besides, had never been able to perform.
5. The contemplation of Christ Crucified will, in the next place, lead us
to a sight of the most gracious will, providence and fatherly care of God,
as it respects the recovery of lost mankind. No opposition was so great,
no difficulty so stubborn and obstinate, which he did not conquer by his
beloved Son, the author of our salvation. That we might inherit
everlasting joy, he left nothing untried, nor did he spare even his own
Son.
6. In the same Book of Life (the _Crucified Jesus_), appears also the
infinite wisdom of God, namely, in finding out a means of salvation, such
as could never have entered into the thoughts of any creature whatever,
and which, at the same time, revealed both the justice and the mercy of
God. For the work of our salvation was so wisely ordered, that by
manifesting the infinite mercy of God, his justice was not at all
infringed; as, on the other hand, Christ by his death has so atoned for
sin, that in satisfying the claims of strict justice, his infinite mercy
is rendered more bright and conspicuous. And as by eating of the forbidden
tree, the first Adam (Gen. 3:1), brought us under the curse; so God in his
marvellous wisdom has, by the tree of the cross, taken away the curse, and
restored his blessing. 1 Peter 2:24. Yea, by the unsearchable counsel of
the divine wisdom, it is so brought about, that through the death of
Christ, all things detained under the power of death are restored to life,
death itself being destroyed at last. 1 Cor. 15:26. By his pains and
torments is purchased for us eternal pleasure in heaven; by his griefs and
sorrows are gained joys celestial without end. And by this wonderful work
of God, though foolish in the eye of the world, he hath confounded the
wisdom of the wise; and by the foolishness of God (1 Cor. 1:25), he has
manifested a wisdom altogether unfathomable to men.
7. In Christ Crucified farther appears the brightest and fairest pattern
of patience and meekness that was ever seen. So far was he from revenging
the injuries done him, that he made intercession to his Father for his
revilers, yea, even laid down his life for the sins of those who put him
to death.
8. The believer discovers, moreover, in Christ the most astonishing
humility, wherein he was so eminent, that he readily underwent the most
ignominious death of the cross. Thus are the death and passion of Christ
become to a faithful soul, redemption from hell, an avenue into paradise,
a complete reconciliation with God, a victory over the devil, that great
enemy of souls; a full satisfaction for sins, and in one word, an entire
recovery of that original righteousness which had been lost.
9. By all this, it sufficiently appears to a Christian soul, that Christ
Crucified is indeed a Book of Life, teaching nothing but the eternal and
infallible truths of God. Let us then silently sit down at the feet of our
Crucified Lord, who, as the great Teacher of souls, and Book of Life, will
not neglect to instil into an humble heart, the lesson of a living faith,
and of a holy life consequent on it; provided we desire to be not dead,
but living members of his body, and to be so controlled and influenced
both by his life and his death, as to produce abundant living fruits.
Chapter XX.
Of The Power And Necessity Of Prayer, In These Holy Contemplations.
_I will seek him whom my soul loveth._—SONG OF SOL. 3:2.
Since the living knowledge of God and of Christ crucified, is not to be
attained, unless we keep our eye constantly fixed upon the innocent and
holy life of Jesus Christ our Lord; and since we cannot arrive at this
elevation of mind, but by devout, humble, believing and earnest prayer; it
is, therefore, highly necessary to make some further inquiry into the
nature of prayer. It consists not so much in an utterance of words, as in
a meditation or intercourse of the believing heart with God, and in a
lifting up of the soul, and of all her faculties and powers, to our
Heavenly Father. Ps. 19:14; 25:1. As it is impossible to find God without
prayer, so prayer is a means for seeking and finding him. Matt. 7:7, 8.
2. And as it falls under a threefold denomination, it being either _oral_,
_internal_, or _supernatural_ (according to St. Paul: “I will pray with
the spirit, and I will pray with the understanding also;” 1 Cor. 14:15);
so we shall now consider each of these in order.
3. _Oral prayer_ is an humble address to God, and an external exercise,
which conducts the soul to the internal duty of prayer, and leads man into
the interior recesses of his own heart; especially if the words uttered be
digested in faith, and if, by attentive application, they be well pondered
and considered. This often proves a means of elevating the spirit and soul
so near unto God, as to enjoy with faith a truly filial intercourse with
Him, our heavenly Father.
4. _Internal_ prayer is offered up without intermission, in faith, spirit,
and mind, according to the words of our Saviour: “The true worshippers
shall worship the Father in spirit and in truth” (John 4: 23); also those
of David: “Let the meditation of my heart be acceptable in thy sight, O
Lord.” Ps. 19:14. And again: “I commune with mine own heart, and my spirit
made diligent search.” Ps. 77:6. Hereby, says St. Paul (speaking of the
Spirit of adoption), we cry, Abba, Father. Rom. 8:15. By this internal
prayer, we are led on gradually to that which is _supernatural_; which,
according to Tauler, “consists in a true union with God by faith; when our
created spirit dissolves, as it were, and sinks away in the uncreated
Spirit of God. It is then that all is transacted in a moment, which in
words or deeds has been done by all the saints from the beginning of the
world.” For this reason this supernatural prayer is unspeakably more
excellent than that which is chiefly external; for therein the soul is by
true faith so replenished with the divine love, that it can think of
nothing else but of God only. Or if another thought should enter
inadvertently into the heart, it proves but an occasion of trouble and
sorrow; and the soul cannot be at ease till the intruding thought has
again vanished. A soul that has once arrived at this happy state gives but
little or no employment to the tongue: it is silent before the Lord: it
panteth and thirsteth after God (Ps. 42:1, 2): it longeth, yea, even
fainteth for him (Ps. 63:1; 84:2). It loves him only; it rests in him
alone, not at all minding the world, nor worldly affairs. Whence it is
still more and more filled with an experimental knowledge of God, and with
such love and joy as no tongue is able to utter. Whatever the soul then
perceives, is beyond all possibility of being expressed in words. If one
should ask a soul under these contemplations: _What dost thou perceive?_
the answer would be: A good that is above all good. _What seest thou?_ A
perfection of beauty, transcending all other beauty. _What feelest thou?_
A joy surpassing all joys. _What dost thou taste?_ The inexpressible
delight of love. Nay, such a one would tell you that all the words that
possibly could be framed, were but a shadow, and came infinitely short of
the inward delight which was experienced. This is the voice of the eternal
Word; this His speech to a loving soul; according to that saying of the
Lord: “He that loveth me—I will manifest myself unto him.” John 14:21.
Whatever is felt here, whatever is seen here, is above nature. Here voices
are heard, and words perceived that are termed words of the understanding
and the mind.
5. This is the school in which the soul learns to know God aright, and, as
it were, to taste him. Ps. 34:8. Whilst she knows him, she loves him: and
whilst she loves him, she longs for the full enjoyment of him. This is the
true sign of love, to desire wholly to possess the beloved object, to be
intimately united with, and altogether transformed into it.
6. This the soul now and then perceives in a glance, which lasts but for a
moment, and then vanishes again; but it puts the soul upon fervent
desires, to recover, if possible, that beam of heavenly joy which darted
upon her, and to regain this divine taste, which so lovingly moved her.
And she desires all this, in order to be more intimately united to her
beloved. From this affectionate desire spring up both internal and oral
prayer; the soul being fully convinced that these heavenly pleasures and
visitations are to be attained only by prayer. And in all this, the
wonderful wisdom of God appears, by which everything is managed in the
most perfect order.
7. Thus none is permitted to attain unto mental prayer, but he who begins
with that which is oral; and none can have an access to the _supernatural_
prayer, or to a union with the highest and most delightful Good, but by
_mental_ prayer. But this highest can only be known by an experimental
perception, not expressible by words.
8. And this is the cause why God so strictly, so frequently, and so
earnestly enjoins prayer (Ps. 50:14); because it is a sacred pledge and
bond, by which God draws us up to himself; and by elevating us into his
immediate presence, detains us there a while, and unites us with himself,
who is the source of all that is good. And thus we are always reminded of
him; without this gracious order, we would think less frequently on him,
and would not share in the gifts of his mercy.
9. If, therefore, thou desirest that thy prayer be acceptable to God, see
that thou perform it not with a divided, but with a whole and entire
heart. But this is not to be attained, except by frequent exercise and
continual and unwearied application. Without this, thou canst not reap the
fruits of prayer. On the contrary, as often as thou givest attendance to
any external work, take care that thou set not thy heart wholly upon it.
If thou eatest and drinkest, or attendest to any other outward affair
incident to this life, see that thou bestow not thyself, that is, thy
whole heart, upon it. For thy heart is to rest entirely in God alone, and
closely to adhere to him by internal prayer. The more thou offerest up
thyself to God by this prayer, the more will the divine light display
itself in thy mind. And again, the more the knowledge of God is enlarged,
the more delightful will be thy sense and perception of the highest good;
the more ardent also and affectionate will be thy love to the Lord; and in
fine, the more capable wilt thou be of enjoying him. The soul thus
disposed will in a supernatural manner taste of a happiness so high and
transcendent as infinitely to exceed all the language and expressions of
men.
10. Of this threefold prayer, Jesus Christ himself has furnished us with a
bright and perfect pattern, whence we may learn the nature and method of
it, if we but attentively consider his manner of praying. We find that he
often continued whole days and nights in prayer to God. Luke 6:12. He
prayed with a fervency that made him triumph in prayer, and rejoice in
spirit. Luke 10:21. He has, therefore, both by example and words, taught
us the method of praying; and leaving us a pattern to follow, has
commanded us to watch and pray, that we enter not into temptation. Matt.
6:9. He also most frequently recommends to us the duty of prayer (Matt.
26:41); thereby testifying that nothing was more pleasing, nothing more
acceptable to him than our prayer; he having enjoined it for no other
reason than to show us how entirely he loved us, and how desirous he was
that by prayer we should partake of the highest and most precious good.
11. Lest, however, we should allege that so noble an effect as that which
results from a due performance of prayer was not attainable by us, the
Lord did not think it enough to say: “Ask,” but he has encouraged us also
with a promise annexed: “And ye shall receive, that your joy may be full.”
John 16:24. He moreover excites us to pray by his own example, for amid
his sufferings he prayed for us, as the Evangelist records: “For being in
an agony, he prayed more earnestly, and his sweat was as it were great
drops of blood falling down to the ground.” Luke 22:44.
12. Set, therefore, this mirror of prayer before thine eyes, and study to
persevere therein. Whenever thou feelest thyself faint and weak in prayer,
then seriously advert to thy Lord Jesus Christ, who prayed not for
himself, or upon his own account, but for thee and upon thy account, and
thus sanctified thy prayer and blessed it, and added life and efficacy to
it. Him, therefore, behold, who, though he was true God, and consequently
in actual possession of all things, yet as man, obtained for thee of his
Heavenly Father, all things by prayer. And hence as his whole life was a
continual and uninterrupted prayer, and a perpetual longing to do the will
of God: so he finished it with praying upon the cross. Luke 23:46.
13. If then thy Lord and Saviour prayed so fervently upon thy account, and
was heard; surely he will not suffer thy prayers to be poured forth in
vain. Did he procure all things for thee by prayer? And thinkest thou that
thou canst obtain the least blessing without it? Thou knowest that without
divine grace, light, and knowledge, and, in fine, without faith, not one
can be saved; but it is no less plain that these and all other graces can
be obtained by prayer alone. It is the Lord whom thou must entreat by
fervent prayer, so as to obtain from him faith, love, hope, humility,
patience, the Holy Spirit, together with the whole train of Christian
virtues, which he is both able and willing to give, as well as to
strengthen in thy soul. It is He alone that createth them in the heart.
But as he that hath them not, cannot give them, so the Lord, whose gift
they are, will not give them without being asked.
14. If then thou art truly desirous of pouring out thy soul before the
Lord in fervency of spirit, there is not a more ready and effectual means
of doing this than with the eyes of thy mind to behold the mirror of the
most meek and humble life of Christ: to keep thy eyes attentively fixed
upon the poverty, the reproach and contempt, the griefs and sorrows, and
the most ignominious death of thy blessed Redeemer. Into this Book of
Prayer, if thou diligently look, thy heart and mind will become inflamed
with most affectionate and ardent desires. And though the devil and the
flesh will not cease to assault thee with temptations on all hands, yet,
by means of prayer, they shall be subdued at last.
15. Nor is the duty of prayer only stirred up and revived by the
contemplation of Christ crucified, but the heart is also cleansed thereby.
Without this purification of the heart by faith (Acts 15:9), our prayers
will prove altogether ineffectual in the sight of God: whereas, after a
sincere application to the Lord by prayer, the Spirit of God is wont to
visit the heart with his gracious presence, as he descended upon the
apostles, even then, when they were with one accord praying at Pentecost.
Acts 2:1.
16. With reference to the temptations that are wont to attend the duty of
prayer, thou must behave thyself under them as the Lord himself did. In
the midst of the agony which he suffered on the mount of Olives, “he
prayed the more earnestly.” Luke 22:44. Thus thy prayer shall prove at
last the victory over all thy enemies. By prayer the Lord manifests
himself unto his people. By prayer we learn to practise true humility; for
by prayer the highest is united to the lowest; the most High God to the
most humble heart. And this humility is the very channel through which
abundance of divine grace is infused into the soul. The more this grace
humbles man, the more grace itself gets rooted in the soul. And again, the
more a soul is enriched with grace, the more she improves in humility.
17. The most considerable temptation and obstruction in prayer seems to be
when God withdraws the grace of a fervent and lively devotion. And yet it
is in this case that we ought the more to stir ourselves up to prayer and
supplication. It is true, a prayer poured forth in a spirit of power and
fervency must needs be acceptable to God; yet that which climbs up to the
throne of grace in affliction, temptation, spiritual dryness, and
brokenness of soul, is still more pleasing in his sight. For as the heart
of a father is sooner softened into paternal tenderness, by the trembling
words of a sick and languishing child, than by the strong voice of one in
perfect health; so is the secret affliction, and feeble effort of a soul
affected with a sense of her weakness in faith, of her poverty in spirit,
and of her want of spiritual life and comfort, far more acceptable to our
infinitely good God than the more vigorous petition of a soul elevated by
a sense of faith and divine consolation. Only hold out patiently in these
spiritual straits, and be assured that the Lord, in his own time, will
certainly “restore unto thee the joy of his salvation.” Ps. 51:12.
Chapter XXI.
Of The Power Of The Noble Virtue Of Humility.
_Be clothed with humility; for God resisteth the proud, and giveth
grace to the humble. Humble yourselves therefore under the mighty
hand of God, that he may exalt you in due time._—1 PET. 5:5, 6.
Without true humility all prayer is in vain. Our Lord Jesus Christ is the
Book from which this noble virtue is best learned; as he is, indeed, a
perfect mirror to us of all the virtues and graces. Look on his life, and
thou wilt find it made up of nothing but love and humility. Look on his
doctrine, and thou wilt discern it to be absolute wisdom and truth; a
doctrine consisting not in words, but in a living power; and in very deed
itself.
2. Now, in order that we might perfectly learn how to practise this virtue
of humility, he taught it not only by words, but also by deeds and by his
holy example, forasmuch as he humbled himself unto death, even the death
of the cross. Phil. 2:8. Behold, then, O Christian, how this gracious
virtue has its foundation, and its highest and most excellent ground, not
in any angel, not in any apostle or eminent saint, but in Jesus Christ
himself. And therefore he saith: “Learn of me” (Matt. 11:29), which is as
if he had said: “Look ye upon me how I abase myself under all, who yet am
above all. Behold, as much higher as my majesty is, so much lower is my
humility: and so much dearer should this virtue be to you, as I your Lord
and your God have described and delineated it in my whole life.” Observe,
he saith, “Learn of me.” But what? Not to do mighty wonders, not to work
signs and miracles, or show any great work of creation, but to be _meek_
and _lowly_. “And if I did not teach you this with mine own example,”
saith the meek Lamb of God, “ye would not believe that this virtue is so
high and so noble.”
3. The humble Jesus chose to exemplify this as his concluding work: after
his last supper, he took a towel and girded himself, and then “washed his
disciples’ feet;” that so he might by such example implant this virtue in
all that should be ever called by his name, and might most sensibly
imprint it on the heart of every one to whom this Gospel should come.
Wherefore he also saith: “Know ye what I have done to you?” John 13:4, 5,
12. “Do ye indeed consider what it is that I have done? Will ye remember
this that I have now done to you? Will ye be ready to serve one another in
the same manner? And will ye humble yourselves one to the other, and
submit gladly even to the meanest offices of charity? O learn of me, by
what you have at this time seen me do: for I have given you an example,
that ye should do as I have done to you. Whosoever then shall forget my
humility, the same shall forget a principal part both of my doctrine and
my example, and shall never find rest unto his soul. Therefore let this my
example be a rule for your whole lives, and let my life evermore be set
before your eyes as a representation of humility.”
4. And now let us show that without humility all prayer to God is utterly
vain. Humility is a bright light in the heart, in which there is at once
discovered to us our own nothingness, and the high majesty and overflowing
goodness of God. Hence the more any man knows himself, the more he must
needs come to the knowledge of his own nothingness. For when a man sees
his own emptiness, and learns that he is destitute in himself of
everything that is good, he begins to pray the more earnestly for the
grace and mercy of God. He pants after, and betakes himself to God, as to
the origin and fountain of all good things; desiring to know him aright,
to praise him, and to honor him as he should. This desire being thus
begotten in him, he pours out his heart by himself, and says, “When shall
I come and appear before God?” In this humility he looks at God’s majesty
and greatness, as also at his superabundant love and grace. And hereupon
the streams of grace flow down into such a faithful, humble soul, by
prayer. And divine grace being thus communicated to the thirsty soul,
there is hereby begotten in it a spirit of prayer, which ceases not to
ascend in holy aspirations, and to bring down the blessings of peace and
righteousness. Through such grace of God there is a descent of the Holy
Spirit into the soul, whose influences thereby grow continually stronger
and stronger: and the “love of God” is by this means “shed abroad in our
hearts by the Holy Ghost” (Rom. 5:5), which is given to us through the
prayer of humility. For when the believing soul, conscious of her own
vileness, reflects upon the humiliation of the Son of God, and beholds him
humbling himself so as not only to put off the form of _God_, that he
might appear in that of _man_, but even to suffer the greatest of evils in
this vile form, for the vilest of his creatures; by this reflection and
consideration, he is not only made humble, but hence, also, in this his
humility, there springs up a most noble flame of love to God, which burns
more and more day by day. And in this divine flame of love, the soul,
being attracted by faith to God, is hence made to love all men in God, and
in Christ; as calling to mind the exceeding great love of the Godhead
towards mankind; and particularly how her Heavenly Father has in Christ
loved her, and called her to the participation of his goodness. When thus
the soul is drawn to God, and included in his love, the consequence is
this, that as to all those who are beloved by God, the soul also cannot
but love in like manner as God loveth them.
5. Hence it follows, that if any good befall our neighbor, charity will
rejoice; but if any evil happen to him, it will sorrow. And the humble and
the charitable person, behaving himself courteously and lovingly towards
his neighbor on all occasions, does not rashly judge him, if he behold his
misery; much less does he behave himself haughtily and superciliously
towards him, or treat him with contempt. 1 Cor. 13:4. For the soul that is
truly humble, can never so put off the sense of her own misery and
vileness, as to despise another, or to esteem herself better than any; for
she remembers the mire out of which she herself has been delivered. And
while she stands, she knows well enough that she does not stand by her own
strength, but solely by the help of divine grace.
6. Humble charity judges itself in the first place, examines itself before
all, and influences us to condemn ourselves rather than others: and a
neighbor’s calamity will cause the soul to descend into herself, and
deplore herself before God. In another’s fall, the lowly and loving soul
reads her own defaults, her own sins and transgressions, her own calamity
and misery.
7. Moreover, by humility a man is confirmed in the knowledge of God, and
established in hope. Having a consciousness of his own ignorance,
blindness, and folly, in divine matters, he gives thanks to God for the
revelation of his word, and imprints it more diligently on his heart. But
considering also, that as he has no knowledge of God and divine things in
himself, so likewise all his own abilities are nothing before God: he is
hence established in a godly hope, placing his confidence in nothing but
God only.
8. Another fruit of humility is, that it renders a man acceptable to
others, even in the very outward course of his life. For it avoids
contentions and quarrels, and composes the whole man to gentleness and
benignity. Yea, a man is conformed by means of it even to Christ himself,
who says in one of the Psalms: “But I, as a deaf man, heard not; and I was
as a dumb man that openeth not his mouth. Thus I was as a man that heareth
not, and in whose mouth are no reproofs.” Ps. 38:13, 14. Such a faithful
and humble man as this is a living member of Christ, in whom Christ
liveth.
9. Besides, humility brings with it true inward peace of the mind; so that
he who is the possessor of it can by no miseries and calamities whatever
be unduly distressed or disquieted, but may with St. Paul say: “Who shall
separate us from the love of Christ?” Romans 8:35. And he is mindful
always of that saying: “My grace is sufficient for thee.” 2 Cor. 12:9.
10. True humility also begets silence. He who is endued therewith, as he
is sensible of his own ignorance and foolishness, will beware of speaking
a great deal, or of being over-forward to teach others.
11. In short, it is impossible to enumerate how many spiritual benefits
and fruits, how many heavenly treasures of virtues and graces, are
comprehended in, and flow from, this most noble virtue; so that it may
deservedly be regarded as a spiritual treasury. It is, therefore, not
without reason, that the Son of God, our light, life, salvation, and
treasure, would have us to learn it even of _himself_. O that this holy
wish of our Lord might be fulfilled by all Christians; and that they would
with all diligence learn from Him this most excellent virtue!
12. If it be asked, What is the means for acquiring this virtue, and by
what way may one arrive at so great a treasure, which abounds so richly in
the gifts of celestial grace? I answer, that there are two: first, ardent
and devout prayer; and secondly, constant meditation on Christ crucified.
Let us look earnestly to the passion and death of Christ, and let us
meditate on it, as on a holy Book of life, till this root of the Christian
virtues, with all which accompany it, grow up day by day in our hearts, as
in a fruitful and well-cultivated soul.
Chapter XXII.
All The Works Of A True Christian Must Be Done In Humility, Or They Will,
Otherwise, Become An Abomination And Idolatry.
_That which is highly esteemed among men is abomination in the
sight of God._—LUKE 16:15.
All works that are a well-pleasing and acceptable sacrifice to God, can
proceed from true faith alone; this will not fail to beget Christian
humility in the heart. The effect of this will be meekly to acknowledge
that with regard to any good that may be found in us, it is wholly and
solely to be ascribed to the grace of God: “Not I, but the grace of God
which was with me.” 1 Cor. 15:10. He who does not do this, commits two
sins: the first is, apostasy from God, by turning himself from God towards
himself, that is, from the Supreme Being, towards that which is in itself
nothing. The second is sacrilege, by taking to himself that honor which is
due to none but God; to whom, and not to man, everything that may be
called good belongs. He, therefore, that doeth not all things in humility,
steals from God the glory due to him. For when God says: “I will not give
my glory to another, neither my praise to graven images” (Isaiah 42:8); he
shows that all glory and praise are due to him alone.
2. If, therefore, any man applaud himself, either for knowing or doing
anything, verily that man takes to himself the glory which is due to God
only, and is thereby an idolater of himself. For this reason, ambition is
abominable idolatry: and self-love, and self-esteem, are no less than
having another God before him whose name is Jehovah. For this very reason
also, the devil seeks to be honored and worshipped in the world.
3. Such a vainglorious devil, covetous of honor and worship from the
world, every proud and arrogant person, by thinking highly of himself,
cherishes in his heart. If thou be wise, see that thou break down and
destroy this idol, which is set up in thy heart. Many persons are so holy
that they will not even look upon any outward images, lest they should
happen to be defiled by them; not observing, at the same time, that great
idol which they carry about with them in their hearts, and by which they
are to such a degree defiled as to become an abomination before God. For
all that is most highly esteemed by men (through self-love and ambition)
is an abomination before God. Whence all who seek only their own honor, or
power, or ascribe aught to themselves as their own, are idolaters. Thus
the whole world lieth in idolatry; and every house has its living idols.
4. That idolatry which defiles thee, proceeds from within, even from the
heart. To whatsoever thy heart inclines, in whatsoever it acquiesces and
rests, and unto whatsoever it cleaves by love and inclination, whether it
be good fortune, wealth, honor, power, or long life; that very thing
immediately becomes an idol, and has seduced thee into the sin of
idolatry. Idolatry is not any outward pollution; but that which is
internal, spiritual, and springing up within. It is so that God considers
it; He judges all things according to the heart; and it is so only that he
looks, trying the hearts and reins (Ps. 7:9), and judging of all things
according to the faith or unbelief there found by him. Whence Christ has
also plainly told thee, “Where thy treasure is, there will thy heart be
also” (Matt. 6:21); that is, thy God, thy rest, thy peace, thy trust will
be there; and there will be thy paradise, yea, there will heaven and all
things be to thee. Observe closely what that object is on which thy heart
loves to dwell, for it is surely thy God, whatever its nature may be. If
thy heart cleave fast to God only, then is _He_ thy God, and blessed art
thou: according as it is written: “Happy are the people whose God is the
Lord.” Ps. 144:15. And again, “Delight thyself also in the Lord, and he
shall give thee the desire of thy heart.” Ps. 37: 4. But if thy mind
cleave to the world, then the world is thy God. And so of the rest.
5. It hence appears that there are really in the world no other idols but
such as the heart of man makes for him. The devil himself is called “the
god of this world” (2 Cor. 4:4), because the ungodly follow him, do his
deeds, love darkness, and take pleasure in the works of the devil. And
thus men make a god even of Satan.