Even as the tree of life stood in the midst of Paradise (Gen. 2:9); so Jesus Christ stands in the Paradise of the Christian Church, in order that all believers might derive life and strength from him. The whole substance of the Christian religion consists in faith and love. As by faith in Christ, the life of a Christian is rendered acceptable to God (the life which he lives being not so much his own, as the life of Christ in him); so Love proves the fruitful principle of all such charitable acts as relate to his neighbor. And so true is it, that all virtues, how shining soever they may be, are of no account without charity; that even faith itself is counted dead if it be without love. James 2:17. For although faith, as it respects justification, has no regard to works, either preceding, accompanying, or following it, but to Jesus Christ only, on whom it lays hold; yet is that faith but mere show and pretence which is not attended with love, though it should even work miracles. For as a body destitute of a soul is dead; so the inward spiritual man, if he have not love, is dead in all his members. Therefore hath the apostle declared, that faith should work by love. Gal. 5:6. It is true that faith justifies a sinner without works (Rom. 4:6); yet when it performs the functions of mutual love among men, it will necessarily be accompanied with a train of good works; this being the true test by which genuine faith can be distinguished from all counterfeits. This is that faith which works by love; this is the tree which bears abundance of fruits, as from the following considerations will farther appear.
2. The first of these fruits is long-suffering. “Charity suffereth long.” [pg 099] The nature and constitution of this virtue no one ever more fully expressed than Christ himself, the true tree of life, whose goodly and salutary fruits we ought to eat, and to convert into our own substance and nature. As he by his wonderful long-suffering bore the malice of the world, that thereby sinners might be brought to repentance (Rom. 2:4); so do thou also, O man, order thy life and manners, that it may appear evident, that the meek and gentle Christ lives in thee, and that thou mayest continue in him, as a member firmly united to its head.
3. The second fruit is kindness. “Charity is kind.” This virtue was also most eminently seen in Christ Jesus, and in that example which he hath set us. David says: “Grace is poured into thy lips.” Ps. 45:2. And the Evangelist tells us, that “they wondered at the gracious words which proceeded out of his mouth.” Luke 4:22. To these words do thou give attention, O man, and follow this great pattern of love and benignity, that so Christ may also speak by thy mouth, and that thou mayest remain united to him in perpetual charity.
4. The third fruit is, not to be envious and revengeful, but to be ready to remit any offence whatsoever. “Charity envieth not.” Nothing is more agreeable to the nature of God, than to forgive. “The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide, neither will he keep his anger forever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities.” Ps. 103:8-10. “If the wicked will turn from all his sins that he committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him; in his righteousness that he hath done, he shall live.” Ezek. 18:21, 22. “Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.” Jer. 31:20. And lastly, this divine goodness is most clearly expressed by Isaiah, and represented as the very character of God: “I, even I, am he that blotteth out thy transgressions, for my own sake, and will not remember thy sins.” Isa. 43:25. Therefore be thou in this respect also like unto the merciful God. Forgive, I say, and forget the trespasses of thy neighbor, that so, in like manner, Christ may also forgive thine offences and transgressions. It is then that the same mind is in thee which was also in Christ. And in this order alone thou shalt obtain fellowship with him.
5. The fourth fruit is candor. “Charity vaunteth not itself.” A kind and charitable man does not misjudge his neighbor, vaunt it over him, rashly censure him, or disingenuously deride him before others. True love is altogether averse to these unfair proceedings. Whoever sincerely loves his neighbor, shows his heart in his countenance, and does all things ingenuously, and without guile. A visible example hereof Christ himself hath left us, whose deportment was equal both to friends and enemies, and who from the bottom of his heart endeavored most earnestly to promote the salvation of mankind. Let this be an example to thee, O man, and follow in thy Master's footsteps, that so the candor which was in Christ, may also [pg 100] shine forth in thy life and conduct. As the Lord has most heartily espoused our good and interest, so ought we in like manner, to do the same among ourselves also; if we wish to partake of the nature of Christ, and to be united to him, as living members to their Head and Saviour.
6. The fifth fruit is, not to be “puffed up.” Charity is not of a haughty and supercilious temper. It is not swelled with high conceit on account of its own deeds and performances. Behold again thy Lord Jesus! When a woman, in a great concourse of people, lifted up her voice and said: “Blessed is the womb that bare thee, and the paps which thou hast sucked,” “Yea,” replied he, “rather blessed are they that hear the word of God and keep it” (Luke 11:27, 28); humbly removing from himself that praise which was entirely due to him, and resigning it to those that truly loved the Lord. If thou also resolvest to do this, then verily the humble Jesus lives in thee, and thou livest in him; it being the constant character of true charity, to transfer the praises of men to another whom it esteems more worthy of them.
7. The sixth effect of charity is, “not to behave itself unseemly.” A man endued with love, is not easily soured with discontent, or with any morose humor. His conversation is easy, obliging, and so concordant with all the offices of love and humanity, that the kindness residing within may even be read in his countenance. Of this sweetness of temper, the Lord Jesus hath left us a most bright and holy pattern. He did all with a spirit of mildness; and when he conversed with sinners, then pity and compassion visibly appeared in his very mien and aspect. This sweet temper of Christ ought also to be transfused into our souls, so that our life may prove a transcript of this most blessed original.
8. The seventh fruit of true love is, “not to seek her own.” A true Christian has by love obtained such enlargement and liberty of soul, as to serve his fellow-creatures freely, without any view to self-interest. Nothing is more pleasing to him than to do good to all without the least expectation of gain. This pure and disinterested love originally dwells in God Almighty. He gives all things freely, without receiving any profit at all. He commands us to fear and worship him, for no other reason than to make us proper objects of his divine love and benignity. And, lo! what a glorious pattern of disinterested love Christ has set before us! Matt. 20:28. As a tree, without respect of persons, imparts its fruit to all in the most ample and universal manner; so has Christ, and God in Christ, given himself unto us as the greatest and most excellent Good. Go now, O man! and practise the same virtue; that so Christ, the ever-living vine, may bud in thee, and that thou mayest become a fruitful plantation of the Lord. Isaiah 61:3.
9. The eighth fruit of true love is, “not to be easily provoked.” A man that has tasted of true love, is not apt to entertain any bitterness, much less to vent it by cursing and railing words. Contemplate again the life of Jesus, who did not so much as open his mouth against his enemies, nor pour forth any bitter and vehement speeches, but gave blessing and life to those that hated him. Isaiah 11:3; 42:2. And though he, indeed, denounced wrath against Chorazin, Capernaum, and Bethsaida, and uttered many woes against the Pharisees (Luke 10:13; [pg 101] 11:42); yet this did not proceed from a bitter or revengeful temper; but was no more than a serious and earnest exhortation to true and unfeigned repentance, that so the offenders might at last be saved. Therefore, let us be cautious, lest any root of bitterness should at any time spring up in us, and so hinder our charity, and thus many be offended. Heb. 12:15.
10. The ninth fruit of charity is, “to think no evil.” This is also the property of God Almighty, as he himself testifies: “For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. And ye shall seek me, and find me, when ye shall search for me with all your heart.” Jer. 29:11, 13. Whence it follows that whosoever has thoughts of peace towards his neighbor, has the mind of Christ, and is animated and influenced by his Spirit.
11. The tenth fruit is, “Love rejoiceth not in iniquity,” nor has it pleasure in the injury or oppression of good men, as Shimei had when David fled before Absalom. 2 Sam. 16:5, 6. On the contrary, true love imitates Christ Jesus, who, with a tender compassion, beholding with a mournful countenance, the fall of Peter (Luke 22:61), raised and reclaimed him, and thereby fulfilled the words of the Psalmist: “God raises them that are bowed down.” Ps. 146:8. And how did he deplore the evil which was hanging over the men of Judea, and the destruction of their temple and city! Luke 19:41; 15:4. With what fervency, with what a hearty desire, did he bring his wandering sheep into the right way; and with what a sweet and gentle voice did he allure them home! Let us imitate so great a master of love; and if any one be overtaken in a fault, let us bewail his case, instruct him in the spirit of meekness, and bear his burden, that so we may fulfil the law of Christ. Gal. 6:2. For he did first bear himself the burden of our sins, that we, being made his living members, might be formed to the same temper by him, who is the Head of the Church.
12. The eleventh property of charity is, that it “rejoiceth in the truth,” and is exceedingly pleased with a Christian order of things. Of this we have an example in Christ Jesus, who, at the return of the seventy disciples, rejoiced in spirit and praised his Father for the success which had attended their function. Luke 10:21. Thus also the angels in heaven rejoice (as Christ himself teaches us), over the conversion of a sinner. Luke 15:10. Whoever, therefore, seriously lays to heart the practice of so Christian a virtue, manifests thereby an angelical temper of mind: nay, it is a proof that the very mind of Christ, yea, of God himself, resides in that soul.
13. The twelfth fruit of charity is, to “bear all things,” in order to preserve the bond of peace and of mutual friendship. Love patiently bears the infirmities of others, after the example of St. Paul, who was made weak with the weak, that he might profit the weak: nay, he was made all things, if by any means he might be an instrument to save some. 1 Cor. 9:22. The same heavenly love believeth all things, and suspects no evil of its neighbor; hopeth all things, praying and desiring that peace and happiness may constantly accompany our fellow-creatures. And, lastly, true love endureth all things for the sake of benefiting a neighbor; all which our blessed Redeemer, by his own example, has most feelingly taught us. He bore all manner of reproaches [pg 102] and injuries for our sins; he underwent most inhuman scourgings and buffetings, with extreme poverty, that in him, and by him, we might obtain everlasting joy and honor.
14. The thirteenth fruit of love is, “not to faint or be weary,” in doing good. Herein it is like God, whose mercy is from everlasting to everlasting upon those that fear him. Ps. 103:17; Luke 1:50. God expects and waits that he may be gracious unto us. Isa. 30:18. In order that he might have mercy on us, he rose up to spare us, and he loves to be exalted in showing mercy. His love is stronger than death, which many waters are not able to quench, and from which nothing can ever separate us. Cant. 8:7. He hath mercy on us with everlasting mercies. And though he declares, on a certain occasion, that he is “weary with repenting” (Jer. 15:6); yet is this confined to those only who wilfully reject the tender of his mercy, who despise his grace, and abuse his goodness: and in no wise affects those that heartily fear him. “The mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee.” Isa. 54:10. After this standard of divine mercy, we ought also to regulate the love we bear to our neighbor, so that it may never fail or faint in acts of humanity and kindness; no, not even in those which we are bound to bestow on our very enemies. As Christ did, so ought we, from a compassionate and never-failing love, to pray, “Father, forgive them.” Luke 23:34.
15. In a word, Love is the greatest, the best, and the noblest of all virtues. First, because God himself is love. 1 John 4:16. Secondly, because it is the fulfilling and the summary or comprehension of the whole law. Rom. 13:10. Thirdly, because it is eternal and never-failing, so that it is not like faith and hope, which vanish away when that happiness appears which is the end of faith. 1 Cor. 13:8. Fourthly, because all good works and services done to our neighbor without it, are vain and of no account before God. And lastly, because love gives us an assurance here, that by faith in Christ we shall inherit life eternal hereafter. Hence it follows, that Christian love must excel all other gifts and graces whatsoever, and that our main concern ought to centre in so divine a virtue. Nothing, certainly, can be greater than experimentally to know that love of Christ which “passeth all knowledge,” that we may be filled with all the fulness of God, and the fruits of love. Eph. 3:19.
Lest any should wonder why St. Paul sets forth the virtue of charity with so many high and eminent praises; we are to consider that God is love; and that, consequently, the same praise belongs to both: nor can there be a greater virtue in God or man, than love.
2. But our love is twofold: the one true, living, sincere, and undefiled; the other false, polluted, hypocritical, and selfish. The former of these St. Paul has most amply described, and exhibited all the fruits and properties that attend it, of which we have already spoken. The latter kind, which is false and polluted, may sometimes seem, indeed, to promote the glory of God, and the profit of mankind; yet inwardly, and in the heart, it seeks nothing either in word or deed, but private honor and interest only. Now whatever flows from this fountain of false love, proceeds not from God, but from the devil; for it is a poison infecting the very best of works, and the most excellent gifts conferred on man.
3. As a flower, that in sight, taste, and smell, is sweet and beautiful, is rejected with disgust, if it contain secret venom, because it is hurtful to man; so, though a man be adorned with the most exquisite parts, and the very gifts of angels themselves, if he be void of charity, and full of avarice, pride, self-love, and self-honor, then all those gifts not only prove of no value, but become pernicious to him that possesses them. For whatever is really good, always proceeds from God himself, so as to begin and end in him. Whatever deviates from this beginning and end, can never be really good, nor acceptable to the Lord. That which this good God works in thy heart, is truly good, and only good: but it is quite otherwise if self-love, self-honor, and self-interest, bear the sway in thy soul, and influence the actions of thy life. All that springs from so depraved a principle, must be of the same nature with the principle whence it flows, corrupt and defiled, since it does not proceed from God as from its original cause and moving principle; God alone is good. Matt. 19:17.
4. It is said that it was the wish of a certain saint of old, that he might be of no other use to God, than his own right hand was to himself; an instrument, ready to give and to receive what was fit, and this in the manner directed by the soul; arrogating neither honor nor profit to itself. And, indeed, it is right that we all should be of the same temper. For as all things come freely from God to us, so we should return all things freely to our neighbor, from a principle of pure love, and in true singleness of heart, without any desire of glory or self-interest. For as God alone is the author of all that is good; so it is but just that all honor and glory should be given to him alone. Man is but an instrument, [pg 104] made fit to receive and to deliver what God bestows upon him.
5. Now if a man be without this sincere and pure love, he is, notwithstanding all his gifts and endowments, a mere nothing, and of no account in the sight of God. Though he speak with the tongues of angels; though he prophesy, and know all mysteries, and have such faith as even to remove mountains; and though he should moreover bestow all that he has among the poor, and give his body to be burned; all this will avail him nothing at last, and stand him in no stead when he is to have his trial. 1 Cor. 13:1-3.
6. The reason is plain. Self-love, self-honor, and self-interest, are of the devil, who thereby procured his own downfall from heaven. For after God had created Lucifer a most glorious angel, and adorned him with the most excellent gifts of wisdom, light, and glory, he began to pride himself in his gifts, and to love, honor, and exalt himself. This self-complacency proved the very first step to his ruin. He turned his love from God to himself, and was deservedly driven from his principality, together with all such as adhered to him, and whom he had infected with the same pride and self-love. Not contented with his estate or principality, he aspired too high, and lost all which the Creator had conferred upon him, according to St. Jude: “The angels kept not their first estate.” Jude 6. See also Col. 2:15.
7. By the same sin which had effected his own ruin, Satan attempted the ruin of man, namely, by diverting him from the love of God to the love of himself. Hereby self-love and self-honor began to act in man, and influenced him to seek equality with God himself. Hence he was cast out of Paradise, as Lucifer had been before cast out of heaven, leaving to us all the heritage of pride and self-love. And this is the fall of Adam, which all men in themselves repeat; and which is transmitted through flesh and blood, from one generation to another.
8. The remedy by which a thorough cure may be wrought in fallen man, is wholly to be sought in the precious merit of Christ apprehended by faith. By this we are renewed in Christ, and the flesh is crucified, with its sinful desires. Then we love ourselves no more, but on the contrary, even hate ourselves. Luke 14:26. We do not honor or extol, but deny and mortify ourselves. We no more seek our own glory and interest; but, denying all we have, we withdraw our pleasure and trust from everything whatsoever it be (Luke 14:33), and manfully fight with our own flesh and blood. Whosoever refuses to comply with these terms, can in no case be a disciple of Christ; since this is the only means by which the natural degeneracy of our heart is to be subdued, and a sound conversion is to be effected.
9. Since it was utterly impossible that man, by his own natural strength, should restore himself (for of himself, he can do nothing but love himself, boast of himself, and seek his own ends and interest; or, to sum up all in a word, commit sin); God, in his infinite mercy, was moved to commiserate man's fallen condition, and to make the very beginning of the work of man's restoration. In order to this, the Son of God took the form of a man upon him, thereby to renew our nature, that, being regenerated by him, in him, and from him, we might become new creatures. For as in Adam we are dead both bodily and spiritually, so we ought to rise again in Christ, and [pg 105] be renewed both in spirit and body. 1 Cor. 15:22. And as by a carnal descent from Adam, sin, self-love and pride cleave to our nature; so in Christ, by a spiritual birth, we must be justified, and inherit by faith his righteousness. And, as by our carnal birth, we draw our sin from Adam, especially self-love, pride, and ambition; so from Christ, by faith, and by the Holy Ghost, our nature is to be renewed, cleansed, and sanctified. All self-love, pride, and ambition, are to die in us, in order that we may attain a new heart and a new spirit from Christ, even as we received our sinful flesh from Adam. And with reference to this new birth in us, Christ is called the everlasting Father. Isaiah 9:6.
10. Hence it follows, that all the works of a Christian, together with his gifts and talents, ought to proceed purely from the new birth, if ever they be acceptable to God; and that they ought to spring from faith, from Christ, and from the Holy Ghost. Wherever this principle is wanting, there the most excellent parts, and even miracles themselves, are of no account at all before God. So with respect to our neighbor, all things ought to be done in Christian charity (1 Cor. 16:14), without any view to private gain, or honor; as a pattern of which God has set his Son before us (John 13:15), in whom there was no spot of self-love or arrogance; no desire of profit or praise; nay, in whom nothing resided but pure and undefiled love and humility. He is inwardly to live in our hearts by faith, and outwardly to be expressed in our whole life and conduct. It is then, that all our works, words, and knowledge, wholly proceed from Christ, as from their original source. Without this divine principle settled within the mind, all our gifts and works, be they ever so high and angelical, are insignificant, and of no worth. For wherever self-love sways the soul, there must be a hatred of God; where pride rules, it engenders a contempt of God; and how can works springing from so vitiated a principle, ever be acceptable to the Lord?
11. Let us, therefore, most fervently beseech the Lord, to give us true faith and sincere love; a love not defiled with any desire of vain honor, profit, and glory. Whenever this divine temper is obtained and established in the heart, it is followed with this happy effect, that thereby not only great and illustrious endowments and works are made acceptable to God, but also the least and meanest of all, even the gift of a cup of cold water. Matt. 10:42. For a small work proceeding from sincere love and humility, is far more excellent than all the splendid works that are raised on no other foundation than pride and self-love.
St. Paul, intending to describe a Christian in a few words, says: “The end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” 1 Tim. 1:5. As if he had said: To be a Christian, and to render ourselves acceptable in the sight of God, requires nothing hard and lofty; no worldly wisdom, no human learning, no great parts, no gift of prophesying, no eloquence, no knowledge of tongues, no miracles: but only that a man have faith in Christ; that he do all things in love, and with a mind wholly resigned to God; and that he suffer himself to be led and governed by the good Spirit of God.
2. We should not, therefore, regard how many languages a man speaks, or how eloquent he is in his delivery; but how he shows forth his faith by love, and by the mortification of the flesh. “For they that are Christ's have crucified the flesh with the affections and lusts” (Gal. 5:24): under which are included self-esteem, self-love, covetousness, vain-boasting, ambition, self-interest, and all else that is carnal. To which purpose also St. Paul says, that “the kingdom of God is not in word,” or in great gifts and endowments, “but in power” (1 Cor. 4:20); that is, in a living exercise of Christian virtues, of faith, love, meekness, patience, and humility.
3. Therefore, no man is in favor with God, or is saved, because he is endued with brighter gifts than others; but because he is found in Christ Jesus by faith, and lives in him as a new creature. 2 Cor. 5:17. Great gifts do not make us happy. If a man had attained to gifts so extraordinary and marvellous as never any possessed before, yet would he be certainly cast away, unless he lived at the same time in the exercise of daily repentance in Christ, in a ready abnegation of the world, and in a denial of himself, and of all his selfish desires. Nay, if he did not hate and forsake himself, so as to place his whole confidence in God alone, and to cleave to his grace, as an infant to the breast of the mother, he would be forever banished from the presence of God, notwithstanding all his gifts and all his endowments.
4. It is certain that gifts and parts are not bestowed upon us in order to make us great here, and happy hereafter; but they are wholly dispensed for the edification of the Church. When the seventy disciples, at their return, said with joy, “Lord, even the devils are subject unto us through thy name” (Luke 10:17, 20); our Lord replied: “In this rejoice not (for neither miracles nor gifts shall save you), but rejoice rather because your names are written in heaven.” By faith Moses was saved, not by his miracles. Aaron's eloquence did not the more endear him to God. And Miriam, the sister of Moses, who was [pg 107] endued with the gift of prophecy, and by whom the Spirit of the Lord spoke, was struck with the leprosy. Numb. 12:10.
5. The apostles themselves did not enter into the kingdom of heaven because of the miracles which they performed, nor on account of the gift of tongues conferred upon them, but because they believed in Christ, the Saviour of the world. Those of the first rank, and those of the meanest condition, must tread in the same way of faith and humility, of repentance and mortification, and become new creatures in Christ through faith and love; in whom Christ also may live again by this faith. Whoever neglects this order, cannot expect to be accounted one of the family of Christ.
6. Christian love is that new vital principle by which a man is actuated to do good. This is attended with the life of Christ, and the powerful indwelling of the divine Spirit. To this purpose the apostle desires, that we may be filled with all the fulness of God (Eph. 3:19): and St. John tells us, that “God is love, and that he who dwelleth in love, dwelleth in God, and God in him.” 1 John 4:16. Whoever, therefore, feels the love of God shed abroad in his heart, feels no less than God himself there. However, in order that we might not deceive ourselves with a false and hypocritical, instead of a true and divine love, the apostle has drawn up the character thereof, and represented it as a tree adorned with numerous branches: “Love,” says he, “is patient, kind,” etc. 1 Cor. 13. All which are the essential properties of Christians, and consequently the life of the new man.
7. To sum up all in a few words, God the Father is love, God the Son is love, God the Holy Ghost is love. The whole spiritual body of Christ, which is the Church, is also knit together by the bond of love; so that there is but one God, one Christ, one Spirit, one baptism, one faith (Eph. 4:5, 6); and lastly, eternal life itself shall be nothing else but eternal love.
8. Whoever, therefore, does not live in love, is certainly a dead member of the body of Christ. As a dead member is not supported by that natural heat which nourishes the body and every living member thereof, nor is sustained with proper food for its daily growth and increase; so a man who does not live in Christian love is destitute of spiritual life, and is dead to God and to Christ. He is without faith, a withered, lifeless branch; he has no part in God, in Christ, and the Holy Ghost, in the holy Christian Church, and in life eternal; and will be excluded from the presence of that God, who has declared himself to be Love.
When the prophet Samuel, by the commandment of God, went to anoint David king, he entered the house of Jesse, and offered to anoint his first-born: but the Lord said to him: “Look not on his countenance, or on the height of his stature; because I have refused him. For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” 1 Sam. 16:7.
2. By this example God declares, on the one hand, that he has no regard to any man's person, be he ever so great and eminent, when his heart is destitute of piety, love, faith, and humility; and on the other, that he esteems persons and works according to the inward spirit and intention of the mind, and thence allows or disallows them, according to Prov. 21:2. Moreover, all gifts and endowments, how considerable soever they be, and how admirable, great, and glorious they may appear in the eyes of men, in nowise please the Lord, unless they be accompanied with a pure heart, a heart that has a steady respect to the honor of God and the profit and edification of our neighbor; and which, at the same time, is freed from pride and arrogance, from self-love, and self-interest, and any of those sinister views which are apt to mingle with the works of a Christian.
3. Consider the example of Lucifer, the fairest and most glorious angel which heaven contained. No sooner did he stain the gifts of God with self-love and self-honor (not considering that he was bound to advance thereby the glory of God, who had conferred them upon him), than he was transformed into a devil, and, being cast down from heaven, was shut out from the glorious presence of God.
4. If ever, therefore, our works shall be acceptable to God, they ought to proceed from pure faith towards God, and sincere love to our neighbor, being cleared from the spots of self-love, self-honor, and self-interest, as much as possibly can be in this state of infirmity. To this end St. Paul says, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal” (1 Cor. 13:1): that is, I am altogether vain and unprofitable. In truth, God regards not fluency of speech, but an humble heart; not arts, learning, wit, or ability, but he weighs the spirit of a man, whether it be bent upon promoting its own honor and interest, or the glory of God and the profit of men. Nor does God regard a faith by which mountains might be removed, and the eyes of the beholders be attracted from all sides, if a man seek thereby his own honor and glory. But the Lord looks with the greater affection upon him who “is poor, and of a contrite spirit, and trembles at his word.” Isaiah 66:2. In short, if a man distribute [pg 109] all that he has to the poor, or give up his body to be burned, it will be all to no purpose, if the act be sullied with self-honor and self-complacency. It is the heart only and the inward intention of the mind, which the Lord regards. This fully appears from many instances recorded in Scripture.
5. Both David and Saul attended the service of God, but with a different effect. 1 Sam. 15:9; 2 Sam. 24:25. David, Manasseh (2 Chron. 33:13), Nebuchadnezzar, and Peter, after repentance, obtained mercy; Saul, Pharaoh, and Judas, on the contrary, fell short of it, on account of the different principle which swayed their minds. Pharaoh (Exod. 9:27) and Saul (1 Sam. 15:24), no less than Manasseh, used the same prayer, “Lord, I have sinned!” but they received different rewards. The prayer of Hezekiah, Joshua, and Gideon (Isa. 38:7; Josh. 10:12; Judg. 6:37), by which they required a sign from heaven, is approved and praised; the Pharisees doing the same are rejected and reproved. Matt. 12:38; 16:4. The Publican and the Pharisee prayed both in the temple; but both are not approved. Luke 18:14. The Ninevites fasted (Jonah 3:5, 10); the Jews and Pharisees did the same (Matt. 6:16): but the former were received, and the latter rejected. “Wherefore (say they) have we fasted, and thou seest not?” Isa. 58:3. The poor widow, who cast into the treasury but two mites, is praised by Christ; whereas, he that gave more is not. Luke 21:3. Herod and Zaccheus both rejoice at the sight of Christ; but they had most different rewards. Luke 19:6; 23:8.
6. All this proceeds from no other cause than the heart, and that moving principle by which it is swayed, and which God chiefly regards. He accepts those works only which flow from unfeigned faith, sincere love, and true humility; for whatever our gifts or works may be, if pride, self-love, and the contagion of filthy lucre, infect them, they are at once rejected by the Lord.
In this impressive sentence, St. Paul teaches us that all things necessary for our salvation are merited by Christ Jesus our Lord. When we were ignorant of the way of life, he was made wisdom unto us; when we were sinners, he was made our righteousness; when we were an abomination before God, he was made our sanctification; and when we were in a state of damnation, he became our redemption.
2. It is therefore most certain, that [pg 110] man does not contribute so much as one jot to his salvation. Sin, indeed, man could commit of himself, but he was not able to justify himself again; he could lose, but not recover himself; kill, but not restore to life; he could submit himself to the devil, but could not shake off his spiritual fetters. As a dead body cannot quicken itself again, so men “being dead in sins” (Eph. 2:1, 5), as the Apostle declares, cannot raise themselves again to life.
3. We did not contribute anything towards our creation, neither do we perform anything towards our redemption, regeneration, and sanctification, which are far greater transactions than the creation itself.
4. Hence it was necessary, that the Son of God should take human nature upon him, to recover all that was lost in Adam, and to revive those that were dead in sins and trespasses.
5. That this may be the better understood, we ought to represent to ourselves the traveller in the Gospel, who, falling among thieves, was cruelly wounded and bruised by them, and at last utterly disabled from helping himself again. Luke 10:30. Him, therefore, the good Samaritan receives into his arms, binds up his wounds, sets him on his beast, takes him to an inn, and omits nothing that a faithful physician could administer to a sick and wounded person. And as the traveller showed himself obedient to his physician, and strictly followed the directions prescribed by him; so we ought to act if we desire to be healed of our disease. We ought to suffer the healing hand of the Lord, and not to resist, when he attempts the cleansing of our wounds; and when, after having poured in wine and oil, he binds them up. To obtain the blessed effect of these spiritual operations, we must wholly resign ourselves to him, who alone is able to save us; and then we may trust to the goodness of God, that on his side he will not fail to restore us to health and soundness.
6. No sooner does a sinner repent than he begins his happy return towards the Lord, grieving for his former transgressions, and suffering that his wounds be washed with the sharp wine of the law, and the oil of consolation. Whoever complies with these terms, in him, Christ, by his grace, works an unfeigned faith, attended with all the fruits it produces,—righteousness, life, peace, joy, comfort, and salvation, and thus “worketh in him both to will and to do, of his good pleasure.” Phil. 2:13.
7. But it is not in the power of man by nature to forsake sin. The Scripture calls the natural man a “servant of sin” (John 8:34), and one that is “sold under sin” (Rom. 7:14), who can do nothing but sin; and the prophet says, “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil.” Jer. 13:23. But “the grace of God that bringeth salvation, hath appeared to all men (by the Gospel), teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” Tit. 2:11, 12. This is offered us by the word of God; and it is this grace which excites, teaches, and allures fallen man; which urges and influences him to renounce sin, and to submit to the discipline of grace. And these divine admonitions, furnished through the Word, fully agree with the inward testimony of the conscience; so that a man is convinced both from without and from within of his sinful life, and of the necessity of quitting it, in order to [pg 111] preserve his soul from everlasting destruction, for whoever lives in sin, lives in opposition to God and his own conscience.
8. When a man yields to the suggestions and exhortations of divine grace, and, proving obedient to the Word, begins to withdraw from his vicious life, then the grace of God endows him with all those virtues which the Gospel requires. It is then that faith springs up in the soul, the original principle of all other virtues. This is followed by love, and all Christian graces, which grow as so many fruits on the tree of faith. It is then, also, that light begins to shine in the midst of darkness. But as it is impossible that darkness should be able to enlighten itself; so it is also impossible for fallen man to raise himself from darkness to light. Hence the Psalmist says, “For thou wilt light my candle; the Lord my God will enlighten my darkness.” Ps. 18:28. Let a man open his eyes ever so much, he will never be enlightened whilst the light of the sun is withdrawn from his sight. Thus the grace of God, that is, of Christ himself, is that clear and serene light, risen on all men “that sit in darkness, and in the shadow of death.” Luke 1:79. “He enlighteneth every man that cometh into the world” (John 1:9): that is, he manifests himself to all, and offers his grace to all. He is the light of the whole world; he shows the way of life to all men; and leaving us his own example for imitation, he goes before us like a good shepherd (John 10:4), and guides his flock into the path in which they are to walk. He sought us out as his lost sheep, and even now daily seeks and allures us. Luke 15:4. Nay, more; he still follows us closely, calls after us, and wooes us to his love, in as endearing a manner as a bridegroom does his bride. O that men did not love sin and darkness rather than light and grace!
9. Now, as a physician, addressing his patient, says: “Beware of this, lest you die; you hinder the workings of the medicine by an irregular life, so that you cannot be made whole;” so Jesus Christ, the true physician of souls, says: “My beloved, I beseech thee, incline thy mind to true repentance; utterly forsake all thy sins; shake off thy pride, thy covetousness, thy carnal propensities, thy wrath, and thirst of revenge, with other sins. If this change be not wrought in thee, thou must surely die; and the precious medicine of my blood and merit can profit thee nothing, whilst thy disorderly life hinders their healing effect.”
10. It was for this cause that Christ gave it in charge to his apostles, before all things, to preach repentance (Luke 24:47); and he himself called sinners to it while he conversed with them upon earth; because an impenitent heart never can partake of his merits.
11. Whoever hears that either sin must be forsaken, or eternal condemnation be endured, must, of necessity, be brought to some serious consideration about the state of his soul. He is struck with a double conviction; the truth of the Word of God, and the power of his own conscience, leaving so strong an impression upon him, as to set him beyond all doubts about the truth of this matter. It is true, God hath freely promised remission of sin to all men; but it is on this condition, that they repent, and turn themselves unfeignedly to the Lord. Thus the prophet says, “If the wicked shall turn from his wickedness, he shall live thereby. None of his sins that he hath committed shall be mentioned [pg 112] unto him” (Ezek. 33:14, 16): where we see that repentance and remission of sin are linked together.
12. Christ, the Son of God, in no other sense promises life eternal to those that believe in his name. The nature of faith must, however, be more fully inquired into. This faith is a very active principle in the soul. It daily strives against the old man; it tames the flesh, and subjects it to the Spirit; it converts the whole man; it subdues and vanquishes sin; it purifies the heart. He is a true believer who turns from the world, from sin and the devil, to God, and seeks rest and comfort wholly and entirely in the blood, death, and merit of Christ, without the works of himself, or of any other man whatsoever; the blood of Christ being a perfect ransom for all the debts which the soul has contracted. Whoever, therefore, imagines that his sins may be pardoned, although he desist not from them, is most miserably deluded. He deceives himself with a false faith, which he has assumed to himself, and the dreadful effects of which he must hereafter feel. He can never be saved without true repentance.
13. Consider the case of Zaccheus the publican, who, having a sound apprehension of the doctrine of faith and conversion, freely acknowledged that to be true faith by which a man is turned from sin to God, and in this order hopes to obtain a gracious pardon from Christ, and an interest in his merit, so as to rely upon it with a filial trust and an unshaken firmness of mind. In this manner did he understand the word of our Lord, “Repent ye, and believe the Gospel” (Mark 1:15): that is, Desist from sin, trust in my merits, and expect forgiveness of sin from me alone. Hence Zaccheus says to Christ, “Behold, the half of my goods I give to the poor; and if I have taken anything by false accusation, I restore fourfold.” Luke 19:8. In these words he does not commend his own works at all, but extols the grace of God, which had taught him the way of true repentance. As if he had said: “O Lord, I am so thoroughly grieved at the fraudulent practices which I have committed against my neighbor, that I will not only restore fourfold unto him, but will also bestow half of my goods on the poor. Wherefore, Lord, since I confess my sin, and fully resolve to leave it, I now embrace thy promises with faith, and beseech thee to receive me into thy grace and favor.” And no sooner is this resolution taken, than the Physician declares, “This day is salvation come to this house. For the Son of man is come to seek and to save that which was lost.”
14. This is true repentance and conversion, carried on by a faith which is the work of God within us. God himself will begin, advance, and finish at last, the great work of our salvation, if we only yield to his Spirit, and do not resist him wilfully, as did the refractory Jews of old; to whom the apostle says: “It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” Acts 13:46. It is, therefore, our duty to take the advice of the physician, after the manner of the sick, and to obey his precepts and prescriptions. As the physician first explains the nature of the disease, so the Lord lays open the spiritual disease of the heart, and then, as a faithful physician, warns us [pg 113] against hurtful things, lest the healing virtue of the precious blood of Christ be obstructed, and at last rendered ineffectual.
15. No sooner does man, by the assistance of the Holy Ghost, withdraw from sin, than the grace of God begins to operate in him, and to endue him with new gifts. Without this, he is not sufficient to think any good thought of himself, much less to do any good work. Whenever such a person discovers any good motions arising in his mind, he attributes every good desire to divine grace, even as St. Paul says, “By the grace of God I am what I am.” 1 Cor. 15:10. Whoever, therefore, complies with this order of salvation, to him the merit of Christ and his perfect obedience, are fully imputed, as if he himself had made a complete atonement for all his transgressions; but no wicked person, and no contemner of this dispensation, has a share in the imputation of the merit of Christ.
16. God, when he works in us and through us, crowns and commends those things as our own, of which he himself is the chief author. “Without me,” saith Christ, “ye can do nothing” (John 15:5); that is, no good; for by nature we are ready enough to do evil without him. The doing of evil is our own property; as the doing of good is entirely the property of God. Therefore let no flesh glory in anything; all is of and through grace. Rom. 3:24; Eph. 2:8, 9.
17. Happy is the man that refrains from sin, and gives up his will to the Lord. Christ uses all his endeavors to gain our love and affections, and to wean us more and more from the profane love of the world. He applies the most endearing expressions, in his word, and in his addresses, to our hearts. He seeks and allures us; and even before we remember him, he bestows upon us tokens of his love and kindness; and this for no other end, than that we might at last forsake our beloved sin, and partake of the blessed effect of his blood and merits.