The true Christian is not only justified by faith in Christ, but is also made a temple and habitation of Christ and of the Holy Spirit. To this end the good Spirit of God purifies his heart by faith: and it is fit that Christ should live in his temple, together with his love, humility and meekness. 1 Cor. 6:19; Eph. 3:17; Acts 15:9. To this end also thy Redeemer has bestowed upon thee his Holy Spirit, that he might create in thee a new heart, and endue thee with so cheerful and ready a mind, as to do the will of God freely, without any unwillingness or compulsion. Jer. 31:32, 33; Heb. 10:16. This new and holy obedience proceeds not from the law, or any legal commandment; but from a lively faith. Hence, “the law is not made for a righteous man” (1 Tim. 1:9), to compel him to do good; though it is in other respects an excellent rule by which to regulate a Christian's life and manners. For a true and living faith does everything freely and of its own accord: it renews the man, it purifies the heart, it produces fervent love to our neighbor, it hopes and considers such things as are not yet seen. Faith prays, praises, fears, and confesses God. It is also patient, humble, merciful, loving, meek, easy to be reconciled, compassionate, and peaceful. Faith readily forgives offences; hungers and thirsts after righteousness; embraces God with all his grace, and Christ with all his merit; and obtains a complete remission of all sins. Now if any one does not perceive in his heart these fruits of the Spirit, and the indwelling of Christ by faith, let him humbly entreat the Lord, and that with tears and groans, that he may obtain them. I would not be understood, however, as saying that a Christian in this life could attain to perfect and absolute holiness; for even the greatest saints are still sensible of their infirmities; of which the book of Psalms and the Lord's Prayer fully convince us. God therefore requires that our righteousness, by which we are to please him, should be entirely apprehended by faith; and lest we should act the hypocrite he wills that his righteousness should be stamped on our very heart, and on the inmost centre of our souls; and likewise that all the fruits of faith and righteousness should proceed from a living and sound principle seated within the mind. According to this inward and leading principle, [pg 173] God judges all our works, whether they be true and genuine, or false and hypocritical.
2. Here again, we do not assert that perfection can be found in this present world, but only require that a Christian should walk in newness of life, and approve himself by such works as are cleared from guile and hypocrisy. For it is by no means possible that the fruits of the Spirit enumerated by St. Paul, in Gal. 5:22, 23, should not be found in that man in whom the Spirit of God himself dwells (Gal. 5:22); or that a good tree should not be known by its fruits, though they may not be altogether so perfect and angelic as could be wished, but be stained and often obscured by various frailties and imperfections. Nevertheless, all hypocrisy and insincerity, are utterly to be banished from a regenerate state; nor are the fruits of a Christian to proceed from an empty profession, or a lifeless appearance of things, but possess truth and reality. I do not deny, on the one hand, that the Christian Church may be fitly compared to a hospital crowded with all manner of sick; or to a house inhabited by sinners as well as by saints. I believe also that many, like feeble children, have not yet attained to the ability of walking alone; but that they gradually learn to walk steadily. Hence it is necessary to “bear one another's burdens” (Gal. 6:2), and never rashly to judge or condemn those who by reason of their weakness halt behind. Rom. 14:1. We ought rather to restore in the spirit of meekness those that stumble, and with great tenderness to rectify what is amiss in them. Thus we learn to read our own imperfections in the infirmities of our brother. But on the other hand, Christians ought to labor to make continual advances in the spiritual life. They ought not to continue always in a state of infancy and weakness, how difficult soever it be to conquer the carnal mind that obstructs our growth. They ought to be fervent in the practice of “charity, out of a pure heart, and of a good conscience, and of faith unfeigned” (1 Tim. 1:5); and bear this in perpetual remembrance, that all outward performances are valued by God according to the inward disposition of the heart. If the heart be good, thou mayest then be assured, that whatever thou doest is also good before God: but if the heart be evil, corrupt, and envious, then all thy works are evil and hateful. Such as thou art inwardly, and in thy heart, such art thou accounted to be before God; and such are thy prayers, thy public worship, thy giving of alms, thy receiving the Sacrament, and all thy other performances.
3. Whosoever therefore is willing to try his own faith and inward condition, should set before his eyes the Ten Commandments (as by Christ himself interpreted) (Matt. 5 and 6), and learn to judge of his actions by his heart. By such an impartial trial, he will clearly perceive whether what he does be acceptable or unacceptable to God, and whether he bring forth the genuine fruits of that inward righteousness which is by faith. Phil. 1:11. For example, thou considerest that thou dost not defile thyself with any external idolatry. Now, in keeping from idols thou doest surely well; but I would have thee farther inquire, whether thou also abhorrest all manner of internal idolatry? Or whether thou hast set up an inward idol in some secret corner of the heart, to which thou payest thy vows? Ezek. [pg 174] 14:3, 4. Examine thyself whether thou art within, what thou professest to be without? See whether thy heart be not set upon the world, upon avarice, and pride? If so, then thou art assuredly guilty of most dangerous idolatry; for the creature has engrossed those noble affections which should be entirely surrendered to the Creator, and dedicated to him alone. Thou assurest us that thou art punctual in saying thy prayers, and in praising God; and that thou dost not neglect to offer up thy thanks for benefits received at his hands; but didst thou ever consider, whether thou cursest in thy heart, whilst thou prayest with thy lips? Whether thou contradictest by thy actions what thou expressest in thy words? If so, thy prayer will prove but a worthless performance, and all thy thanks and praises will be trifling and vain. Thou tellest us how strictly thou keepest the sabbath-day. In this truly thou doest well; but look on the inward frame of thy soul. Dost thou celebrate the true sabbath in thy heart? Dost thou rest from evil thoughts and wicked desires? Is thy heart devoted to God, and freed from noise and clamor, that God himself may work in it? Thou attendest divine service at church; it is well done; but see that thou carry not with thee to church the canker-worm of pride and vanity. This would convert thy service into mere formality, and all thy performances into an empty show. Thou yieldest external obedience to God and to thy superiors; but does that which passes within thy soul agree with this exterior conduct? Is everything done with an upright and willing mind? Dost thou act from a principle of love, or of fear only? If it be fear that constrains thee to an external compliance, then know assuredly that thy obedience is no more than hypocrisy. Thou defilest not thy hands with blood and slaughter, and thinkest thyself free from the crime of murder. But take a view of thy heart: for when the heart burns with wrath and anger, and when this, as a flame, flashes out upon thy face; when thy inward wrath breaks out into reproaches and curses, saying to thy brother, Raca, and Thou fool; then surely thou art become guilty of the judgment, of the council, and of everlasting fire. Matt. 5:22. What therefore will it avail thee that thy hand is unpolluted with blood, whilst thy heart accuses thee of hatred and murder? 1 John 3:15. For within, in the heart, the murderer, the adulterer, the thief, and the liar, are harbored. Here it is that thou must look for the beast, the evil lust, and the root of all malice and mischief: which, if it be not destroyed by serious repentance, by true contrition and conversion, by faith and the blood of Christ, it is impossible that thou shouldest do so much as one work acceptable to God; who judges of all thy actions by the inward temper and disposition of the heart.
4. Of this Christ himself gives us an example from the commandment “Thou shalt not kill,” saying, “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother.” Matt. 5:21-26. That is, it will not at all avail thee to pray, to sacrifice, to worship God, and to take the Sacrament; yea, all thy actions will be converted into so many sins, because God regards the heart only, and not the outward performance. Hence St. Paul commands us to “lift up holy [pg 175] hands without wrath and doubting.” 1 Tim. 2:8. And St. Peter enjoins married persons to beware of anger, and to dwell together in love and harmony, as heirs together of the grace of life, “that their prayers be not hindered.” 1 Peter 3:7. Nay, the Lord Jesus himself strongly exhorts us to brotherly reconciliation, by the three following arguments. Matt. 5:25, 26.
(a) The first is, “Agree with thine adversary quickly, while thou art in the way with him;” that is, whilst thou art on this side of eternity: for our life indeed is nothing else but a perpetual motion towards death and the grave. If in this life thou art not freed from the bonds of wrath, thou shalt remain a captive to them, yea, to the devil himself, throughout all eternity.
(b) The second argument is, “lest at any time the adversary deliver thee to the judge.” It is an awful thing to be summoned to the tribunal of God, and before so tremendous a judgment-seat, to plead our cause against an accusing adversary. Whereas, whatever is pardoned, settled, and forgiven in this life, the same will also be forgiven and eternally pardoned in the next. Whence we may gather how much God regards the love of our neighbor, since he will have it by no means separated from the love of himself; and therefore refuses to admit of our love to him, unless it be linked to that of our neighbor. And why? Because God is Love itself, and loveth man as his own soul.
(c) The third argument is, “lest thou be cast into prison, whence thou canst not come out till thou hast paid the uttermost farthing.” It is agreeable to the divine justice, so to deal with us there, as we have dealt with our neighbor here; and “with that measure we have meted withal, to measure to us again.” Luke 6:38. Wherefore if thou refusest to forgive any brother his faults, the judgment of God is this: That in like manner no sin shall be remitted to thee. This will prove a burden heavy indeed. For the man that dies in this bitter, irreconcilable temper, must, in hell, continue a debtor to all eternity, and this without any hope or prospect of ever lessening the debts which he has here contracted.
5. Thus the Son of God, has by this example, taught us that we must judge of the worth of our outward works, nay, of all our religion, by the inward disposition or principle that sways the heart. But perhaps thou still continuest to flatter thyself, and to say, “I am baptized into Christ; I have the pure word of God; I hear it; I receive the sacrament of the Lord's Supper; I also believe and confess all the articles of the Christian faith: wherefore it cannot be, but that my life and actions must be pleasing to God; I am a Christian in truth, and in the right way to be saved.” This, alas! is the general, but false reasoning of many in these days, who regard their outward performances as constituting true righteousness. It might do well enough, if the heart did but agree with their profession: for without this, all is mere trifling, and a dead, hypocritical show. Look therefore into this, and learn to judge of thyself by the inward frame of thy soul. Thou boastest indeed, that thou art a Christian; and an excellent name it is; but dost thou consider, whether thy heart and thy actions agree with a name so sacred? Hast thou received the unction from above, and art thou possessed of the fruits of the Spirit, that demonstrate a Christian? 1 John 2:27. [pg 176] If these be wanting, thou wilt prove in the end but a false and spurious Christian. Thou assertest, further, that thou art baptized; and so indeed thou art! But search the state of thy heart, and inquire whether thou livest in the new birth, in daily repentance, and an unwearied mortification of the old man. See whether thou bringest forth fruit answerable to the baptismal covenant, in which thou art engaged? Thou sayest that thou hast the oracles of God committed to thee, and that thou hearest and readest them: but inspect thy heart, and consider whether the Word be converted into thy life and spirit, as bodily food passes into thy flesh and blood? Whether thou hast lived up to its direction, and expressed the effect of it in thy conduct? If thou contentest thyself with the bare hearing thereof, thou must know that this will never yield eternal salvation, and that thou deceivest thyself in a matter of infinite importance. For this reason has the Lord compared the kingdom of Heaven to leaven, which gradually spreads itself through the whole lump, and converts every part into its own nature; thereby to set forth that powerful influence which the Word ought to have upon our will and affections. Truly, “not every one that saith, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of the Father which is in heaven.” Matt. 7:21. Thou thinkest that thou dost a service when with zeal thou defendest the purity of the doctrine: and truly therein thou doest well. Nevertheless, I would have thee inquire, whether by the purity of the doctrine, and thy defence of it, thou hast also attained a true purity of the heart. Do we not find many rigid defenders of the pure doctrine, who in their lives are the most unclean of men, full of pride, bitterness, and covetousness? Alas, the name of God itself, is made a common shelter for all manner of vices, which screen themselves under the same, with impunity. Thou affirmest that thou often receivest the Lord's Supper. This is right; but search thine own heart. Thou hast often received the flesh and blood of Christ in this Sacrament: why then do the flesh and blood of Adam live and reign in thee? Should not the life of Christ shine forth in thy whole conduct? Should not his love, his humility, and meekness, diffuse themselves through all thy manners? Where is the advantage, if thou receivest Christ in the Sacrament, and deniest him in thy life and actions? Thou sayest, that thou believest and confessest all the articles of the Christian faith. It is well! but have recourse to the touchstone of the heart. That is only a true faith, which unites man with God, and God with man; by which God dwells, lives, and operates in man. If these effects be wanting in thee, thy faith is false, and so far from uniting thee with God, it sets thee at a greater distance from him. This, however, is not to be understood of the faith of weak and feeble Christians, which is often so clouded, as to render it hard to perceive its life and motion. For even a weak faith, though it be like smoking flax, has in it the properties of a strong faith, though it cannot exert itself with equal strength and energy. It heartily cleaves to God, and brings forth fruit amidst all those infirmities with which it struggles. But I would have it understood of faith in general, and of the trial and fruits of it, that, if thou believest in Christ, then Christ must certainly live in thee by faith, or [pg 177] thine will prove but an empty, naked profession. If thou believest that Christ suffered death for thy sins, thou must also die with him to the same (Gal. 2:20), and renounce the world, with all its pride and avarice. Rom. 6:2. If this effect do not follow, then truly thou believest not in Christ. If thou believest that Christ was crucified for the sins of the world, thou must with him be crucified to the same. If thou refusest to comply with this, thou canst not be a living member of Christ, nor be united with him by faith. If thou believest that Christ is risen from the dead, it is thy duty to rise spiritually with him, and firmly adhere to him, thy Head and Saviour. In a word, the birth, cross, passion, death, resurrection, and ascension of Christ, must, after a spiritual manner, be transacted in thee. And this is the blessed effect of faith, and the influence it has on believing souls. Wherever this effect is wanting, there is nothing but a lifeless image of faith, with which men miserably deceive themselves. So if thou believest in the Holy Spirit, the same Spirit in whom thou believest, must of necessity dwell and reign in thy heart, and enlighten and sanctify it. For, “as many as are led by the Spirit of God, they are the sons of God.” Rom. 8:14.
6. Therefore, dear Christian! let not your religion be confined to bare externals, but see that it proceed from the more inward recesses of a heart endued with a true, living, and active faith, and with an unfeigned, inward, and daily repentance. If you put away from you this inward life, this faith, and this repentance, you strip your religion of all essential goodness, and, instead of a living principle, which ought to be established in the mind, you carry about an empty, insignificant name, which will avail you nothing in that day, wherein God will judge all things according to the inward frame of the heart. But if you are truly affected with a sense of your inward wants and impurities, then flee without delay to the healing fountain of grace! Draw and drink, pray and knock, seek and cry, “Lord, have mercy upon me!” Then your heart shall be cured, your sin covered, and your transgression cancelled.
The way by which we are to arrive at true and substantial wisdom, and become friends of God, is to submit ourselves to the discipline of repentance, and to lead a life conformable to the Word of God. Such a life as this cannot fail to be attended with true illumination of the mind, [pg 178] and an increase of all divine graces; nay, with so close an alliance with God himself, as to make us “partakers of the divine nature, having escaped the corruption that is in the world through lust.” 2 Peter 1:4. An example of this we have in Enoch, who having “walked with God, was not, for God took him” to himself. Gen. 5:24. To such a holy life as this David aspired with the utmost fervor of spirit, proposing two means by which to obtain it: the first, fervent prayer; and the second, a diligent practice of the word of God. “I cried,” says he, “with my whole heart; hear me, O Lord: I will keep thy statutes. I cried unto thee; save me, and I shall keep thy testimonies.” Ps. 119:145, 146.
2. These words set forth the difficulties which he encounters who seeks to be a true Christian, and to keep the word of God in holiness of life. For flesh and blood naturally strive against the word of God, and that holiness of life which it requires: and are, besides, inconstant and weak, and prone to yield to the enticements of the world. The devil on all occasions hinders our progress, and opposes our endeavors on every side. This is followed by a multitude of evil examples, and the persecutions which wicked men raise in opposition to those souls that enter upon another course of life. Against obstinate evils, such as these, all the strength of the soul is to be opposed. This we learn from the example of David, who cried unto the Lord with his whole heart, in order that he might better digest the Word, and by leading such a life as that Word requires, continue in the favor of God. This ought also to be our main concern; the favor of God being infinitely preferable to all that the world affords. Whoever pleases God, and is His friend, most effectually secures himself thereby from the malice of all his enemies. Hence serious and fervent prayer is, as I said before, the first step to a holy life. The second means to obtain a holy life, is expressed in the following words of the same Psalm: “I prevented the dawning of the morning, and cried: I hoped in thy word. Mine eyes prevent the night watches, that I might meditate in thy word.” Ps. 119:147, 148. Here the Psalmist declares the earnest study, love, and affection, which are due to the word of God; as also the time best suited for meditating in it, namely, the morning. The faculties of the mind are then more strong and vigorous than at other times; and are best disposed for searching into divine subjects. The truth of this is at that season most feelingly perceived, when the soul, afflicted by sadness and deep spiritual temptations, “watches for the morning” (Ps. 130:6), and with “waking eyes” (Ps. 77:4), expects help from the Lord. She is then “as a sparrow alone upon the house top,” as a lonely owl in the desert (Ps. 102:6, 7); and “so weary with groaning” (Ps. 6:6), as to be almost ready to expire.
3. This is that exercise of the cross, or school of affliction, in which all saints are most effectually trained for a happy eternity. Whoever is not inured to this sort of trials, can know but little of God and of his word. In this exercise, all the natural powers of soul and life consume away, that God alone may become our strength and support. By such inward trials as these, the carnal life is likewise more and more weakened, and the quickening power of God and of his word, perceived with the greater effect and experience. And truly, all [pg 179] our efforts ought to centre in this, that the external hearing and reading of the divine word be practically applied to the mind, and improved into Christian experience.
4. This doctrine, therefore, I would have firmly rooted in thy mind, namely, that not the reading or hearing, but the doing and practising of the word, demonstrates the true Christian. James 1:22. Without this practical improvement, hearing and reading will be of no great advantage. For the word was not committed to us, that it might be read and known only, but that it might be reduced to practice. As a medicine gives no relief to the patient who hears of, or looks upon it, but at the same time refuses to take it; so the word, though a remedy for our diseased nature, can yet cure no man, or restore him from death to life, whilst he refuses to take what the word prescribes. Therefore, in order to this, fervent and constant prayer (according to the example set us by David), will be requisite in order to enable us to conform our life and actions to the divine word. What advantage is it to an artist that he knows an art, if he never practises it? Will not his supine and careless neglect reduce him at length to poverty? And what will it avail us to know the word of God, and not do it? “That servant,” says our Saviour, “which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.” Luke 12:47. And St. Peter affirms, that “it had been better for such not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.” 2 Peter 2:21. As a father does not own him for a son, who in everything acts in a manner contrary to his will, so not words, but the life and actions, are marks and indications of a child of God, according to that saying of our Saviour: “If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me,—this did not Abraham.—Ye are of your father the devil.” John 8:39, 40, 44. Why should a barren and fruitless tree take up any room in the garden, when it only incumbers the ground on which it grows? It is surely fit for nothing, but to be cast into the fire, as is represented in the parable of the barren fig-tree. Luke 13:6, 7. As it would be foolish to give to a raven the name of a swan, to which it has no resemblance; so if the men of this world should be called by the name of true Christians, whilst so little of a Christian temper appears in their life and manners, I think it would be justly counted egregious folly. It is not by words, but by deeds and actions, that we are to judge of a Christian's state, according to that saying of St. Paul: “The kingdom of God is not in word, but in power.” 1 Cor. 4:20. Such is the condition of most men at this day, that those who make the strongest pretences to the Christian name, do nothing but that which is contrary to the Christian spirit. They are like the people at Rome, concerning whom Laurentius Valla exclaimed when reading these words of our Lord, “Blessed are the merciful, blessed are the peacemakers,” etc. (Matt. 5:7-9), “Surely either these words are not true, or we are no Christians.” Man is corrupted to such a degree, that even not a few brute creatures visibly surpass him in some good quality. The dove excels him in harmlessness (Matt. 10:16); the ant in industry (Prov. 6:6); the stork in [pg 180] a careful provision for her young; the dog in love and fidelity; the ox and the ass in knowledge of their master (Isa. 1:3); the sheep in meekness (Isa. 53:7); the lion in generosity and clemency towards weak animals; the cock in watchfulness; and the serpent in wisdom. On the contrary, man in his natural state exceeds all the beasts in mischief. He is more fierce than a wolf; more crafty than a fox; more vain than a peacock; more voracious than a swine; more pestilent than a viper; fiercer than a bear. Indeed, the Lord Jesus himself terms Herod a fox (Luke 13:32); John the Baptist applies the name of vipers to the Pharisees (Matt. 3:7); and St. Paul that of lion to Nero. 2 Tim. 4:17. Truly, those vices and mischiefs, which go single and unaccompanied in brutes, are oftentimes crowded together in one natural man. So that the human body is very significantly called by the apostle, “the body of sin” (Rom. 6:6), as being full of sins, and infected with all manner of defilements. Not to mention, that there is no creature so bad and pernicious, but that it may be still of some use to men. The foxes and wolves, for instance, with their skins, secure men from the injuries of a rigorous season. But, alas! what good is there to be found in a man abandoned to the conduct of an unregenerate nature? “Every imagination of the thoughts of his heart is only evil continually” (Gen. 6:5; 8:21); as is more than once expressed in Scripture. He exercises his reason to practise fraud; he wastes his body with pride and lewdness; and is both inwardly and outwardly corrupted, so that all his members are justly called the “instruments” or weapons “of unrighteousness.” Rom. 6:13. Hence it is, that the Sacred Scriptures represent our nature in colors so dark and odious, as may strike terror into every man that reads them. “There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways; and the way of peace have they not known; there is no fear of God before their eyes.” Rom. 3:10-18; Ps. 14.
5. Behold here the deplorable image of the natural man! Behold the abomination that is common to us all! And now tell me how a man can see the kingdom of God, unless he be born again from above, or, as St. Paul expresses it, “unless he be renewed in the spirit of his mind: putting on the new man, which after God is created in righteousness and true holiness?” Eph. 4:23; Col. 3:10. And the same apostle says, “But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus.” Eph. 4:20, 21. Yea, he says, “They that are Christ's, have crucified the flesh with the affections and lusts.” Gal. 5:24. Alas! if those belong not to Christ, who do not mortify the members of unrighteousness, but live in the pollutions of sin, then they surely must belong to the devil, and cannot inherit the kingdom of heaven, since they do not crucify the flesh. For whosoever desires to please God, must become “a new creature” in Christ [pg 181] (2 Cor. 5:17); “in whom neither circumcision availeth any thing, nor uncircumcision, but a new creature.” Gal. 6:15. Now, since these are the terms on which our eternal welfare depends, let it be our main concern, that we more and more vanquish sin in our mortal bodies, and that we be members, not of Satan, but of Jesus Christ. Let us earnestly endeavor, that the divine Word may gain ground, and bear fruit in our souls. Let us strive to render our lives acceptable to God, so that, being preserved by his grace to the end, we may continue “vessels of mercy, and not of wrath.” Rom. 9:22, 23.
6. It is for this reason that David so heartily wishes to lead a holy life, conformably to the word of God: “I cried,” says he, “with my whole heart; hear me, O Lord; I will keep thy statutes” (Ps. 119:145): for since our conversion is entirely from above, it follows, that a holy life must be obtained by continual prayer and supplication. “Heal me, O Lord,” says the prophet, “and I shall be healed; save me, and I shall be saved: for thou art my praise.” Jer. 17:14; 31:18. And David says again, “I cried unto thee; save me, and I shall keep thy testimonies.” Ps. 119:146. Sin and the kingdom of Satan are, indeed, so strong and powerful in man, that it is in vain to attempt their conquest without the divine aid and assistance.
7. Let us therefore shake off all sloth and negligence, and let us acquit ourselves diligently, in a matter of so great importance. David himself further adds, “I prevented (that is, I came before) the dawning of the morning, and cried: I hoped in thy word. Mine eyes prevent (or, anticipate) the night watches, that I might meditate in thy word.” Ps. 119:147, 148. And very appropriate are the words of the prophet on this account: “He wakeneth me morning by morning: he wakeneth mine ear to hear as the learned.” Isa. 50:4. With which those of Solomon agree: “I sleep, but my heart waketh: it is the voice of my beloved that knocketh.” Song 5:2.
8. In these and the like sentences of Scripture, we may view the fatherly care, and condescending love of our merciful God; since his delight is to be conversant with the sons of men, to speak with them and to instruct them. Hence he appointed his Son to be our heavenly Teacher and Master; of which the Lord Jesus himself gave a visible image when he was found in the temple in the midst of the doctors, and astonished the hearers with “his understanding and answers.” Luke 2:47. This was done by our Saviour, not merely on account of the Jewish temple, which is now destroyed; but rather on account of the Christian Church itself, which is the true and heavenly Jerusalem, taught and instructed by his Word and Spirit. It was also done with reference to the temple of our heart, in which he will teach, comfort, enlighten, and sanctify us. Here he will pray, ask questions, and answer them; and speak in holy thoughts, and devout meditations. And in this the prophetical office of Christ consists. Hence also he replied to his mother in these words: “How is it that ye sought me? Wist ye not that I must be about my father's business?” (Luke 2:49), meaning that office which was conferred upon him by his Father. This office he now performs at the right hand of God, as our true and only High priest; and upon earth he discharges it by his word; by means of which he also inwardly preaches in our hearts by his [pg 182] Holy Spirit and gracious illumination. Without this, the outward preaching must prove barren and unfruitful, according to the words of the apostle: “I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.” 1 Cor. 3:6, 7.
As man by his apostasy from God, through ambition and self-love, was separated from him, and fell from the perfection in which he was created, so he must of necessity return to his original tranquillity and happiness, by a union with God; in which the whole of human perfection consists. It was therefore necessary, that the Son of God should become man, in order that human nature, being again united to God, might thereby be restored to its primitive integrity and perfection. As the divine and human natures are united in the one Person of Christ, so must we all, through grace, be united to him by faith, as to our eternal and sovereign Good. In this manner it pleased God to rectify the exceeding corruption of our nature by the abounding goodness of his grace. This union is declared by the Son of God himself: “I will betroth thee,” says he, “unto me for ever, in loving kindness and in mercies.” Hos. 2:19. For since our nature is infected and corrupted by sin, which is the greatest of evils, it could not be restored and healed but by God himself, the sovereign Good.
2. Now as the union of the divine and the human natures in Christ is eternal, and is never to be dissolved, insomuch that even death itself could not break asunder so sacred a bond: so Christ our Head is to be so firmly united with his faithful members, that neither life nor death may ever be able to separate them from him. This is also declared by the prophet Hosea, in the Person of Christ: “I will,” says he, “betroth thee unto me for ever.”
3. This union by faith, is of the highest necessity, because “our iniquities have separated between us and our God.” Isa. 59:2. And this deplorable state will continue to all eternity, unless Christ dwell in us here by faith. Moreover, we are not able to do the least good, unless Christ himself work it in us. Hence, says the apostle, “Not I, but the grace of God which is with me.” 1 Cor. 15:10. And the Lord himself says: “Without me ye can do nothing” (John 15:5); the truth of which he illustrates by the beautiful parable of the vine and the branches. Whence it naturally follows, that if we are, or do, any good [pg 183] at all, it is altogether to be ascribed to God alone; according to what is said by the prophet: “Thou hast wrought all our works in us” (Isa. 26:12); and by another: “I am like a green fir-tree. From me is thy fruit found.” Hos. 14:8.
4. O man! consider therefore, what thou art, and what thou canst do. What hast thou been able to contribute to thy restoration and the renovation of thy depraved nature? Surely nothing. As thou couldst not afford any help toward thy bodily birth, nor create thyself; so neither canst thou bring any assistance towards thy new birth or regeneration. Thou canst indeed lose, corrupt, and destroy thyself; but to renew, to restore, to heal, to justify, and to quicken thyself, is a work entirely beyond thy strength. Couldest thou contribute anything that God might become man? No. There is nothing therefore that thou canst arrogate to thyself, or ascribe to thy own ability. Indeed, the more a man attributes to his own will, strength, and ability, the more effectually does he obstruct divine grace, and the renewal of his corrupted nature. Let us therefore wholly renounce our own strength, our own wisdom, our own will, and self-love, that, being thus resigned to God alone, we may suffer his power freely to work in us, so that nothing may, in the least, oppose the will and operations of the Lord.
5. Until thou art brought to this, O Christian, that thy mind becomes merely passive, and that thou purely sufferest the operation and will of God, it is evident, that God is impeded by thee, so that he cannot unite himself with thy soul; or by true renovation of thy corrupt nature establish his image there. For our own will, self-love, ambition, the opinion of our own wisdom, and whatever we arrogantly claim to ourselves, are so many impediments, why God cannot freely operate in us, and effect his good will. For as a man's own will more and more corrupts and depraves him; so the will of God more and more perfects and restores him.
6. Hence, it was said by Bonaventura, that “the highest perfection of religion, consists in renouncing our own will.” And by Augustine, “If to love God is the greatest good to man, to love himself must needs be his greatest evil. And, if such is the nature of good, that it diffuses and communicates itself; of necessity self-love must be a great evil, since it engrosses to itself both its own and the goods of others, and will not part with any of them.” Of this even the pagan Seneca himself was not ignorant when he said: “That only is an accession to virtue, which is a denial of thy own will.” And again: “Unless thou departest from thyself, thou canst not approach God, who is above thee.”
7. Our own will is nothing else but a defection or apostasy from God. Defection verily is easy, smooth, and pleasant; but the recovery from it is bitter, troublesome, and difficult; yea, even beyond all the power of the creature. For man, by his own strength, can neither return, nor in any wise help himself, whether in will or deed. Man's will is captive, and his works are dead. Christ alone is able to help, in the beginning, the progress, and the end. He lays before us two means, the law and the gospel; or repentance and remission of sin. Through the law, in the first place, thou must die with Christ, and by true sorrow and brokenness of heart sacrifice thy own will. Thou must become as nothing [pg 184] in thine own eyes, and resign thyself wholly to Christ. Then grace and forgiveness of sin are conferred through the gospel, and man, that was dead before, is made alive by faith. Whence it appears, that no man can by his own strength convert and quicken himself. For it is absolutely necessary that he hate, deny, and lose himself; that he be displeased with, and die unto, himself; and that his hope be placed entirely in God alone, by whose grace he expects to live.
8. But even this self-hatred, denial, and mortification, are not the effect of our own will and ability. “It is not,” says St. Paul, “of him that willeth, nor of him that runneth, but of God that sheweth mercy.” Rom. 9:16. It is God therefore alone who operates all this in us by his grace, and by the power of his good Spirit: so that our justification is not derived from any creature whatsoever, but from God alone, whose work and gift it is. For the most dangerous enemy any man has, is himself; insomuch that we have great reason to implore the Lord to deliver us from ourselves and all that we have by nature, and then to bestow that which flows from his grace. By our own strength we are not able to perform the least good, if God, himself, even after conversion, do not graciously operate in us. Who is there that can endue us with love and mercy, but God, who is love itself, and from whom all other graces proceed? Therefore, Christ alone is our help and support, when the help of men cannot avail. But after all, be the condition ever so low to which man has been brought by the fall of Adam, he is now raised again by Christ, and even exalted to a higher degree than he possessed before. But of this more shall be said in Chapter XI.