Many there are, in our day, who, under cover of religion, seek after earthly and carnal things; who use more diligence to become great and affluent by the gospel, than to be good and happy. They love “the praise of men, more than the praise of God.” John 12:43. They choose rather to gratify the flesh in its sinful propensities, than to bring it down into true repentance and brokenness of spirit. But the character of the true Christian is of an opposite kind. He is more concerned about eternal than temporal things; he seeks the glory that endureth, more than that which passeth away; he thirsts after heavenly and invisible riches, and not after those that are earthly and visible. In short, he mortifies and crucifies the flesh, in order that the spirit may live.
2. The sum of Christianity is to follow Christ. Hence, it should be our chief care to imitate the example [pg 055] which he has left us. Our thoughts and actions, our desires and labors, should all terminate in the attainment of this one thing needful, how we may come to Christ; how be saved by, and united with him to all eternity.
3. Never should we cease to consider that endless felicity to which we are called; but cheerfully await the dissolution of our earthly bodies, and a translation to that inheritance which is reserved in heaven for us.
4. By these means, which habituate the soul more and more to the presence of God, there is begotten in man a holy thirst after eternal things; while a desire after earthly objects, which is insatiable in its nature, is at the same time powerfully restrained. This is taught by St. Paul in that precious saying: “Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” Col. 3:17.
5. The name of God, in which all things are to be done, is the honor, praise, and glory of God. Ps. 48:10. To this great end of human life, all our works should tend; for then it is that they are wrought in God (John 3:21), and will follow us into a blessed eternity. Rev. 14:13.
6. In a word, Almighty God, our chief and sovereign Good should be the principle and end of all our designs, if we would not fail of eternal salvation. Hence St. Paul says, “But thou, O man of God, flee these things” (1 Tim. 6:11); namely, covetousness and the love of the world. He calls the Christian, “a man of God,” because he is born of God, and lives in God, and therefore is the son and heir of God; as, on the other hand, a man of the world, is one who lives in conformity to the world, who “has his portion in this life, and whose belly is filled with the hid treasure” of the earth. Psal. 17:14. From these snares the Christian is required carefully to flee, and to follow after righteousness, godliness, faith, love, patience, meekness; and to lay hold on eternal life, whereunto he is called.
7. When a man refuses to be guided by these salutary maxims, he falls of necessity into every kind of enormous and presumptuous sin, and will at last be punished with eternal fire. See, for an illustration, Numb. 11:1.
8. Inundations and war, famine, pestilence, and conflagrations, are, it should be remembered, punishments inflicted by God, on account of our preferring things temporal to things eternal; and because we are more careful of a weak and perishing body, than we are of an imperishable, immortal soul. All this betrays the highest ingratitude, and an open contempt of the blessed God, deserving to be visited with punishments, both here and hereafter. For, does not man by such conduct set aside an almighty, eternal Being, from whom he derives both his body and his soul; and convert an impotent creature into an idol, to which he surrenders his love and affection? He who loves the creature more than the Creator, and things transitory more than those which are eternal, offers surely the highest possible affront to his Maker, and opposes the great design of the Christian religion.
9. It is no doubt true, that all the creatures of God are good in themselves; but when men begin to set their affections on them, and by their irregular love to convert them, as it were, into idols, they then become an abomination in the sight of God, and are justly ranked among the most odious images of gold and silver.
10. What else can result from a [pg 056] carnal love of the world but hell and damnation! Consider the case of Sodom and Gomorrah (Gen. 19:24), and the one in Numb. 11:1, already mentioned. These are illustrations of the eternal fire and damnation which must follow a rejection of God.
11. The love and joy, the wealth and honors of the true Christian, are circumscribed only by eternity itself; for, “where his treasure is, there will his heart be also.” Luke 12:34. From the lust and love of the world, on the contrary, nothing can result but eternal damnation. “The world passeth away and the lust thereof; but he that doeth the will of God abideth forever” (1 John 2:17): and hence, St. John calls upon the faithful entirely to withdraw their affections from the world; saying, “Love not the world, neither the things that are in the world.” 1 John 2:15. These and similar considerations powerfully convince us, that God will not permit us to fix our affections on any creature whatsoever.
12. But this will more fully appear from the following reflections:
I. Love is the very heart of a man, and the noblest of all his affections; hence, it is due to God only, as the supreme object, and sovereign Good.
II. It is absolute folly to love temporal things, which cannot love us; whereas the infinitely blessed God deserves to be loved alone, since from a pure principle of love, he created us unto eternal life, and hath, to the same purpose, redeemed and sanctified us.
III. Like things are naturally loved by their like. Hence, God made us after his own image, in order that we might love Him; and that, next to himself, we might love our neighbor, created after the same image.
IV. The human soul resembles a mirror, representing every object indifferently that is placed before it, whether it be of heaven or of earth. Therefore turn thy soul wholly and only to God, that this image may be fully expressed in it.
V. The patriarch Jacob, when dwelling in Mesopotamia, far removed from his native soil, never abandoned his purpose to return, and, at length, after twenty years' service, demanded his wives and wages; and, cheered by the recollection of the place of his nativity, returned thither. So should thy soul, amidst the various engagements of this life, and the hurry of outward employments, long without ceasing after thy heavenly fatherland.
VI. Man is made either better or worse by that which he loves. He that loves God, partakes freely of the divine virtue and goodness that reside in Him; but he that loves the world, is defiled with all those sins and evils which attend it.
VII. When King Nebuchadnezzar (Dan. 4:33) was too much controlled by the love of the world, he lost the very form of a man, and degenerated into that of a beast. So all men, blotting from their hearts the image and love of God, are transformed, as it respects their inward man, into the nature of brutes. For surely those who wholly surrender themselves to the love of this world, are no better.
VIII. Lastly, that which a man has loved here, and carried about in his heart, shall be manifested in him hereafter; and with this he shall associate himself forever, whether it be God or the world. If the world have been the object of his love in this life, it will never leave him hereafter, but will prove his death and his tormentor to all eternity.
These comfortable words, our gracious and merciful God hath spoken by the prophet, in order to cheer our hearts, when they are most oppressed with misery and sorrow. Be not thou therefore ashamed to be bruised in spirit, and abased in thine own eyes. Humble thyself in the dust, and deem thyself unworthy of all grace and favor; so shalt thou be raised out of thine own vileness, and obtain, in Christ, acceptance with Almighty God.
2. He who is still something in his own estimation, is not duly humbled and depressed in his heart; nor can he expect to be regarded by that Being who looks upon the poor and contrite ones only. “If,” says the apostle, “a man think himself to be something, when he is nothing, he deceiveth himself” (Gal. 6:3): and the reason of this is, that God is all in all, alone; and the creature must consequently become a bare and empty nothing. So great and so practical is this truth, that man is not only to believe it in his heart, but to express it in his life and conduct.
3. If ever thou designest, then, to give all the glory and honor to God, that He may be all, alone, thou must surely thyself become nothing in thine own eyes; and entertain a very low opinion of thyself, and of thy profiting in spiritual things. For how is it possible that God should be all in all, whilst thou thyself continuest to be something? By this self-exaltation thou invadest the sovereignty of God, and appropriatest that to thyself, which is his proper due and prerogative. “It was before the Lord,” said David to Michal, who had reproached him, “and I will yet be more vile than thus, and will be base in mine own sight.” 2 Sam. 6:21, 22.
4. A man that will be something, is the matter out of which God is wont to make nothing; but he, on the contrary, who loves to be reputed as nothing, and who, in his own judgment, is so, is the matter out of which the Almighty maketh something. He that will be wise in his own opinion, is the matter out of which God maketh a fool; and he who is truly sensible of his own folly and nothingness, is that of which God forms a wise and great man. He who, before the Lord, sincerely confesses himself to be the greatest and most miserable of sinners, is, in the sight of God, the first and greatest of all men. He who believes himself to be the chief of sinners, shall be honored by the Lord as the chief of saints. Matt. 23:12; Luke 1:52.
5. This is that humility which God exalts; that misery which he regards; that nothing from which he createth something. And as, at the creation, the glorious frame of heaven and earth was [pg 058] brought forth out of nothing, so must man be reduced to a deep sense of his vileness and nothingness, if ever he be exalted to glory and to dignity.
6. Reflect upon the example of David, whose misery God beheld, and to whom he granted the richest gifts of his grace. Consider, again, the example of Jacob, who confessed, “I am not worthy of the least of all thy mercies.” Gen. 32:10.
7. But above all, lay to heart the example of Christ, the grand and blameless pattern of a Christian. He was abased below the meanest of men; was made a worm and a curse for our sake (Ps. 22:6), despised and rejected of men. Isaiah 53:3. But the lower he sunk, the higher did he afterwards rise, when he received a name which is above every name.
8. But who is that blessed and lowly one who is nothing in his own eyes? It is he who inwardly and in his heart esteems himself worthy of no divine benefit, whether bodily or spiritual. For he that arrogates anything to himself, esteems himself to be something; and is, therefore, the farthest removed from divine grace and from this new creation. So destructive is the spirit of self, that it renders even grace of no effect, and shuts out that which contains all things in it. For if a man judge himself worthy of anything, he then does not take all things as a free gift from the hands of God. Whatever we are, however, is of grace and not merit; nor can we call anything our own, except our sins, our helplessness, and our misery. All else belongs to God.
9. A man considered in himself, that is, independently of God, by whom he subsists, is no more than a shadow. And as the shadow of a tree constantly conforms to the tree on which it depends, so should man conform to the will of God from whom he has his very life and being; as the apostle says: “In him we live, and move, and have our being.” Acts 17:28. It is true, the fruit will sometimes appear in the shadow of the tree; yet it does not therefore belong to the shadow, but to the tree: so all the good fruits that may appear in thy life and conduct, are not the produce of thy own self and thy ability, but of God alone, who is the original source whence all good fruits proceed. And as the apple grows not from that gross substance the wood, which is seen by the eye, but from the seminal virtue which the tree contains, and which is made active from above; so the new man, and the fruit he bears, spring not up from anything that is gross and visible to the eye, but from a supernatural and invisible seed.
10. Now, man is by nature a dry tree; but God is his strength, whereby life is renewed in him, and he himself is made fat and green in the house of God. God is the “strength of our life” (Psal. 27:1), says the Psalmist: and hence we “shall bring forth much fruit whilst we abide in Christ.” John 15:5.
11. When a man is thus wretched and poor in his own eyes, and has nothing in the world in which to trust but the pure grace of God, manifested in Christ Jesus, then God graciously “looks upon him.” This divine regard must be understood in a divine sense. The look or countenance of God, is not as the countenance of men, destitute of life and virtue: but it is accompanied with a living power and influence that supports and revives the faint and penitent sinner. And as none but the humble and contrite are capable of [pg 059] this heavenly regard; so the more fully they receive the consolation which God grants, the less do they think themselves worthy of it. Such a one deems himself unworthy of all blessings divine and temporal. He says with Jacob, “I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant:” for behold, since thou gavest me thy Son Jesus Christ, I come with two bands, with the blessings of grace and of glory. Gen. 32:10. And truly, if a man should weep a sea of tears, it were by no means sufficient to purchase or deserve the least part of heavenly comfort: the grace of God cannot be merited by men, who deserve nothing but wrath and eternal damnation.
12. Whoever thus acquaints himself in faith with his own misery, is truly one of those poor and contrite men, to whom the Lord graciously looks. Without this previous brokenness of heart, man cannot expect to enjoy this blessed aspect of God, nor indeed that grace and kindness which is promised to the poor in spirit only. In this weakness and poverty the apostle glories, when he says: “If I must needs glory, I will glory of the things which concern mine infirmities” (2 Cor. 11:30): and he adds the reason: “that the power of Christ may rest upon me.” 2 Cor. 12:9. For so great indeed is the mercy of God, that he will not see the work of his hands destroyed: but the weaker the creature is in itself, the more is it sustained by the power of an Almighty Being. For in the weakness of the creature, the power of God is exalted, as the Lord declared unto Paul: “My grace is sufficient for thee; for my strength is made perfect in weakness.”
13. The more vile and miserable therefore a Christian is in his own opinion, the more freely God looks upon him, to the greater manifestation of the riches of his glory. And in bestowing this heavenly consolation, he does not look at all on man's merit, but barely on his want and poverty. And this comfort can in no degree be compared with any human comfort, all which it infinitely exceeds. In such a sense, then, God looks to the contrite man and comforts his spirit.
14. By “the poor and contrite man,” is not to be understood, a man that is poor in the outward sense of the word, or who is altogether destitute of human help and relief; but he is the poor man, who labors under the load of his sins, and is grieved for them. If sin were not in the world, there could be no misery: but now so much misery cannot befall a man, but that he is still worthy of much more. Ps. 103:10. Far be it therefore from us to grieve, because we have not many temporal benefits conferred upon us; since we are not worthy even of the least of them, no, not of life itself. Our flesh and blood may think this a hard saying; yet every penitent sinner ought to be a severe judge in his own case, and ought not to make the least allowance to his carnal propensities. This is the order in which we are to obtain God's favor and mercy.
15. And what has man now left to boast of, or what language shall he employ when he opens his mouth? The best course he can take will be to say simply, “Lord, I have sinned; have thou mercy upon me!” And, truly, God himself requires no more from a man than that he humbly deplore his sin, and in the unfeigned language of repentance pray for pardon. Whoever neglects this, may be [pg 060] said to have slighted the best and most needful part of his being, Weep not therefore, O Man! on account of thy body, that it is naked and sick, pinched with hunger and cold, insulted and persecuted; or because it is confined by bonds and a prison: but humble thyself before the Lord, and bewail the woful condition of thy soul, which is constrained to dwell in so wretched a house as thy body is, a house of sin and death. “O wretched man,” says the apostle, “who shall deliver me from the body of this death?” Rom. 7:24. This free and Christian acknowledgment of thine own inward misery, this godly sorrow, this thirst after divine grace, this faith leaning on Christ alone, open, in Christ, the door of grace, by which God enters into thy soul. “Be zealous, therefore, and repent. Behold, I stand,” saith the Lord, “at the door and knock; if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me” (Rev. 3:20): which supper is nothing else than the remission of sin, attended with heavenly comfort, with life and blessedness. This is the door of faith (Acts 14:27), through which the Lord, at the right time, enters into the soul; and after the day of toil and sorrow is over, refreshes her with the light of his countenance. Then it is, that “mercy and truth meet together; righteousness and peace kiss each other; that truth springs out of the earth, and righteousness looks down from heaven.” Ps. 85:10, 11. Then it is that the woman, that poor sinner, but now a penitent, anoints the feet of her Lord, washes them with tears, and wipes them with the hairs of her head, expressing thereby all the marks of an unfeigned and deep humility. Luke 7:37. Then it is, that the spiritual priest (Rev. 1:6), in the holy ornaments of faith, offers up the true sacrifice, even a broken and lowly spirit, with the incense of true contrition and prayer. Ps. 51:19. Then it is that the true sanctified water of purifying (Numb. 8:7) is applied,—the tears which grief for sin caused to flow; and now, through faith and by the power of the blood of Christ, the spiritual Israelite is washed and cleansed.
16. And thus, O Christian! is seen how by the sense of thy own misery, and by faith in Christ attending it, thou mayest attain the grace and favor of God. To conclude, the more wretched and miserable any one is in his own judgment, the more dearly he is beloved of God, and the more gracious is the regard which the Lord will bestow upon him.
True Christianity consists solely in pure faith, love, and a holy life. This holiness of life springs from true repentance, sorrow, and self-knowledge; so that a man not only more and more feels his failings and imperfections, but amends them also, and, in this order, partakes of the righteousness and holiness of Christ by faith. 1 Cor. 1:30.
2. But in order to regulate the grand work of salvation with the better order and care, thou oughtest now to walk in a submissive and filial fear of God, guarding against all that would gratify the flesh. “All things are lawful,” says the apostle, “but all things are not expedient” (1 Cor. 6:12); that is, “all things edify not.” 1 Cor. 10:23. As a dutiful child, confined to the father's house, does not so much as attempt to follow his own humor in everything; but, unwilling to offend his parent, observes his will and pleasure: so a true Christian and child of God will behave himself in his Father's house, in so careful a manner, as not to allow his senses any unlawful liberty. He will neither do nor speak anything without consulting first his Father in heaven, under whose eye he constantly lives, knowing that He is everywhere present.
3. Most men live without any fear of God, freely indulging themselves in worldly pleasures and satisfaction. They will not consider that it is far better to have a constant fear of God fixed in the heart, than a constant joy of the world. For as the fear of God is the beginning of wisdom, and begets a serious frame of mind; so the joy of this world extinguishes all good impressions, and banishes true wisdom out of the heart, together with all godly fear and devotion.
4. By daily repentance and mortification of the flesh, man is daily renewed in God's image; for “though our outward man perish, yet the inward man is renewed day by day” (2 Cor. 4:16); and often, in the midst of his sorrows, is he visited with a taste of heavenly joy and sweetness. Whereas, the pleasure and joy of the world are always attended with heaviness of heart, and an inward sting of a wounded conscience. If the people were but more sensible of the melancholy effects resulting from worldly pleasure, and particularly of that damp which it puts upon heavenly comfort, they would certainly dread all loose and worldly enjoyments: since thereby the grace of devotion is quenched, and the soul diverted from those purer pleasures which the Gospel of Christ affords.
5. There are two things which prevent those who seriously consider them from being influenced either by worldly pleasures or outward calamities. [pg 062] The one is, the eternal pain of the damned; whoever earnestly ponders it, will almost find it impossible to be thoroughly merry after the way of the world. The other is, the eternal joy of the blessed in heaven. Whoever has a sound apprehension of so happy a state, will never be greatly moved with the calamities of the present life; and this arises from the consideration of the eternity of those divine enjoyments. But so great is the levity of our hearts, that it hinders us from any serious reflection on so important a subject. And hence it is no wonder that we are both without this wholesome contrition and sorrow, and ignorant of all celestial joys and comforts.
6. It is the prerogative of a true Christian to be, on the one hand, but sparingly, if at all, moved with earthly things, or temporal advantages; and, on the other, to be the more deeply impressed with the joys of God, and of life eternal. Neither is he immoderately dejected in the present adversities that may befall him; but the loss of the soul grieves him to his very heart, and he counts it worthy of long lamentation. As for the perishing comfort of this life, he knows it cannot be called a loss, since he shall receive a thousand-fold for it in the world to come. But when a soul is once cast away, it can never be restored.
7. Blessed is the man who is affected with godly sorrow, and tastes that celestial consolation which succeeds it. But, alas! how much of our time do we spend in worldly joy and merriment, when we have greater reason to bewail our own misery and that of others! There is no true liberty, no solid delight, no substantial satisfaction, but in the fear of God, and in a quiet, serene conscience. But this blessing can never exist without faith, and without a holy life and conversation. This faith, attended with godly sorrow, daily proceeds more and more to correct our faults and imperfections. Whoever neglects this daily reform of his life and manners, wastes the most precious part of his time, which he should employ to secure the interest of his immortal soul. He is an adversary to the new life; he hinders the kingdom of God in himself; and he can never be cured of the blindness and hardness of his heart, so long as he remains in that state.
8. It follows, therefore, that he only deserves the name of a prudent and wise man, who carefully avoids whatever he understands to be an obstacle to the reforming of his life, and to the improving of himself in heavenly gifts and graces. Happy is he who not only avoids such things as are detrimental to his body and estate, but also detests those which hinder the soul in her spiritual progress.
9. Be therefore courageous, O Man, and endure hardness as a good soldier of Christ! 2 Tim. 2:3. An evil habit of mind must be overcome with a good one. It is the apostle's exhortation: “Be not overcome of evil, but overcome evil with good.” Rom. 12:21. The cure of thy soul is not impossible. View, in the first place, thy own corruptions, and judge them severely, before thou presumest to censure the faults of thy neighbor. Be not too forward in admonishing and correcting others; but endeavor to heal first thy evils at home, before thou enterest upon the reforming of those that are abroad.
10. Go on, therefore, O Christian, and learn the lesson of daily repentance, sorrow, and contrition of heart. If the world despise thee upon that account, and decry this wholesome [pg 063] exercise as error and as melancholy, be not concerned at such poor and empty reflections. Grieve rather that thou art called indeed a Christian, but that thou hast not yet arrived at that strictness of life and purity of manners, which the Gospel requires. Bear the contempt of the world with Christian constancy, and consider the singular benefit which thence accrues to the whole practice of true religion. For, if thou be scorned by the world, then God is ready to support thee by fresh supplies of life and comfort, according to his own declaration: “I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isa. 57:15.
11. It is impossible that divine and worldly joy should, at one and the same time, reside in the heart of man; so very contrary are they to each other, and so inconsistent in their natures, causes, and effects. The joy of the world is begotten in prosperity; but that which is from heaven, springs up in the midst of crosses and adversities.
12. It is true that it is against the bent of nature to rejoice in the time of adversity, as the apostle himself seems to intimate: “As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” 2 Cor. 6:10. But then it is no less true, that the grace of God cleanses our nature, and qualifies it for such spiritual exercises. And it was after this change that the apostles rejoiced, because they were “counted worthy to suffer shame for the name of Christ.” Acts 5:41.
13. A Christian is become by the grace of God, a new creature, and hence the tribulations of this life are made easy to him. The apostle declared, that he even “gloried in tribulations.” Rom. 5:3. As affliction is a grievous burden to the old man, so it gives ease and joy to the new man in Christ. Again, that joy which is from above, infinitely surpasses that which is from below. Nay, the very reproach and contempt which a Christian undergoes for the sake of Christ, is attended with a secret satisfaction: and the reason we are so little affected with these heavenly visitations, is on account of the joy of the world, to which we are still too much addicted.
14. A truly humble man thinks himself worthy of all manner of sufferings, and unworthy of any divine comfort: but the more unworthy he thinks himself in true brokenness of spirit, the more is he visited with the goodness of God. And the more he weeps over his sin, the more is he weaned from worldly enjoyments; for the whole world gradually becomes to him a burden and a bitter affliction.
15. A man that seriously views himself and his inward condition, finds more reason to mourn than to rejoice. And when he takes a survey of the lives of others, he will undoubtedly meet with abundance of objects worthy of pity, or of compassion, rather than of hatred and envy. Why did Christ weep over Jerusalem, even over that Jerusalem which persecuted and slew him? Luke 19:41. Truly their sin and blindness was the evident cause of it. And in this he has also left us a pattern, and with deep feeling taught us, that nothing in the world should more powerfully melt us into tears and compassion, than our own sins, and the impenitence and carnal security which everywhere abound.
[pg 064]16. Did a man as often revolve in his mind, that he must certainly die, and appear before the judgment-seat of God, as he thinks on the concerns of this life, and how to provide for them, surely he would be abundantly more serious in his conversation, more diligent in the reformation of his life, and more fervent in all the duties of repentance. Did he moreover call to mind the unspeakable and eternal torments of hell, succeeding, as they do, a short enjoyment of sin; this consideration would embitter to him the sweets of this world, and in comparison, render all the afflictions of this life, pleasant and easy to him. But alas! the enticements of the flesh are so strong and prevalent, and our compliances in their favor, so forward, that we seldom yield to such serious reflections as these.
17. Upon the whole, this should be a Christian's daily consideration: if his body be pampered in lust and luxury; if the flesh be humored and gratified in its inordinate cravings; then the life of the spirit loses its vigor, and if not seasonably supported, will pine away into death and destruction. Whereas, if the flesh be crucified with its lusts and desires, the spirit lives and gathers strength. One is the death of the other. If, therefore, the spirit shall live in thee, then thy body must be certainly made a spiritual sacrifice (Rom. 12:1), and must spiritually die to the world, and to all conformity with it.
18. This has been the constant practice of all the saints, from the beginning of the world until now. They have with thanksgiving eaten and drunk the bread and cup of tears, according to that declaration of David: “Thou feedest us with the bread of tears, and thou givest us tears to drink in great measure.” Ps. 80:5. And in another Psalm: “My tears have been my meat day and night.” Ps. 42:3. Again, “I have eaten ashes like bread, and mingled my drink with weeping.” Ps. 102:9.
19. This has been the “daily bread” of all the saints to this day; yet it has, however, been sweetened to them, faith being mixed with it. This is that godly “sorrow which worketh repentance to salvation, not to be repented of.” 2 Cor. 7:10.
20. But as this godly sorrow is attended with life and happiness, so the “sorrow of the world worketh death” itself. 2 Cor. 7:10. This kind of sorrow arises from the loss of honor, of temporal goods and estates, and other things of that nature. This sorrow has proved so fatal to many, that they have laid violent hands on themselves, and procured their own ruin and death by various contrivances. Of this there are not wanting many examples in the history both of Pagans and Christians: though, indeed, the latter ought better to understand the maxims and doctrines of Christ, who has abundantly taught us, not to set our hearts on objects so frail and perishing. For what is the loss of a handful of fading things, to the life of a man, with which all the goods of this world cannot be compared?
21. Be not, therefore, cast down by the loss of temporal goods, which, by the very laws of nature, we can enjoy but a little while: but lay the more to heart those incorruptible riches, that are laid up in the world to come; and do whatever thou canst to prevent the loss of them. Death will strip thee at last of all worldly possessions. Here shall be an end of pomp and greatness. This law of death is equally given to all, and the penalty of it attaches [pg 065] to all alike. The greatest king is seized on the throne, and the meanest beggar on the dunghill (1 Sam. 2:8; Ps. 113:7); for as the body of the one is, so is also the body of the other: both putrefy and turn alike to corruption. Nevertheless, the Lord will remove at length the veil of the shadow of death, which is spread over all nations, and will “swallow up death in victory” (Isa. 25:8), and “wipe away all tears from our eyes.” Rev. 7:17; Isa. 25:8.
22. Let these and the like considerations, induce thee patiently to bear the loss of earthly things; remembering that the whole world does not come up to the price of one soul, for which Christ vouchsafed to die. The more thou withdrawest thy heart from temporal goods and estates, the less will it affect thee, when thou shalt be obliged one way or other to leave them. Thy grief will undoubtedly be the greater, the more thy love has been wrapped up with them. Thus does the “labor of the foolish weary every one of them” (Eccl. 10:15); as the wise man expresseth it.
23. This is the unhappy state into which the children of this world plunge themselves. They hoard and amass their goods with assiduous pain and labor; they possess them with fear and anxiety of mind; and quit them at last with grief and groans, when they can no longer enjoy them. This is the “sorrow of this world,” which begets no less an evil than death itself.
24. We read, that such as adored the beast “had no rest” (Rev. 14:11): so they that adore the great and toilsome beast of sordid and earthly Mammon, may be said to have no rest, day nor night. This description of men, most wretched and most unquiet as they are, may be fitly compared to camels, or mules. These animals, traversing rocks and hills, and carrying gold and silver, silken garments and pearls, spices and wines, draw many attendants with them for their better security: but at night, when they are stabled, all their precious ornaments, their embroidered garments and vestments, are taken from them, and they, being weary and stripped, appear to be what indeed they are, poor and miserable beasts of burden. Nothing is now seen upon them but the prints of their stripes, and the marks of the blows which they received upon the road. So, in like manner, that man who in this world shone in gold and silks, in “purple and fine linen” (Luke 16:19), when the day of his death is come, has nothing left but the prints and scars of a wounded conscience, contracted by the abuse of such riches as were committed to his trust.
25. Therefore, O man! learn to relinquish this world, before it relinquishes thee. If thou break not with the world, the world will break with thee, and leave horror and anguish behind it. He who withdraws his soul from the world, before he quits the world with his body, can joyfully die: since he is loosed from the ties which bound him to these inferior objects. As the Israelites, when they were about to leave the land of Egypt, were daily afflicted with greater burdens by Pharaoh, who designed to destroy them, and, if possible, utterly to extirpate their progeny (Exod. 5:9); so the infernal Pharaoh, who desires to hinder our eternal salvation, when we are now upon the very borders of life everlasting, still attempts to load us with more of the concerns of this life, and thereby to obstruct our passage into a better world.
26. It is certain that we cannot [pg 066] carry with us the least dust of all our earthly possessions into the kingdom of heaven. Nay, our very body must be left behind us until the day of resurrection. If we know anything, we know that the way leading to life is so very strait, as to strip the soul entirely of anything that will hinder her passage. “Narrow is the way which leadeth to life, and few there be that find it.” Matt. 7:14. As the husbandman separates the wheat from the chaff, so death frees the soul from all the chaff and dross of this world, from all riches, and greatness, and worldly attire, which now, like the chaff, are driven away.
27. Go therefore, O man, and seriously ponder in thy mind what the apostle declares: “Godly sorrow worketh repentance to salvation, not to be repented of: but the sorrow of the world worketh death.” 2 Cor. 7:10.
This fire is called strange, because it was different from that which continually burned upon the altar, and with which, according to the command of God, the burnt-offerings were consumed. It is, therefore, a type of false worship; and the sons of Aaron were destroyed with avenging flames, because they violated the divine precept.
2. This marked displeasure of the jealous and righteous God, is in like manner provoked by those who, from the motion of their own unregenerate mind, and from a singular presumption of devotion or religious sanctity, introduce a new and peculiar worship of God; which, not being enjoined by himself, provokes his indignation, anger, and vengeance; because “God is a consuming fire.” Deut. 4:24; Heb. 12:29.
3. In order that we may not incur the wrath of the divine majesty, let us consider wherein the true worship of God consists; for the punishment of temporal fire, inflicted on false worship under the Old Testament, is to us a proof, that the Lord will also, under the New dispensation, take the severest vengeance on all strange worship, not only with everlasting, but also with temporal fire, wars, desolations, and effusion of blood.
4. Now, we can learn wherein the true worship of God consists, when we compare the Old Testament with the New. The ceremonies which the former prescribed, referred typically to the Messiah. Devout Jews saw, as it were, the Messiah from afar, believed on him, and, according to the promise, obtained deliverance from sin and death through him. But our worship, according to the New Testament, does [pg 067] not consist in external ceremonies; we are taught to worship God in spirit and in truth, that is, to believe in Christ, who fulfilled the Law. Thus he redeemed us from the curse of the law (Gal. 3:13), and made us free from all Jewish ceremonies (Gal. 5:1); so that now, by the indwelling of the Holy Spirit, we serve God with a willing heart and mind (Jerem. 31:33; Rom. 8:14), and our conscience and faith are not bound by human ordinances.
5. To true, spiritual, internal Christian worship, three things belong. 1. The true knowledge of God. 2. The knowledge of sin, accompanied with unfeigned repentance. And 3. The knowledge of grace, attended with remission of sin.
6. The knowledge of God consists in faith, which apprehends Christ, and in him, and through him, knows God, his omnipotence, love, mercy, righteousness, truth, wisdom; all which are God himself. For what is God? Surely no other than pure omnipotence, pure love and mercy, pure justice, truth, and wisdom. And the same is to be said of Christ, and of the Holy Spirit.
7. But whatever God is, he is not to himself only, but also to me, by his gracious will, made manifest in Christ Jesus. Thus to me is God omnipotent; to me he is merciful; to me eternal righteousness, through faith and remission of sins. To me, also, he is everlasting truth and wisdom. Thus it is, also, with Christ. He is made to me eternal omnipotence, the almighty Head, and Prince of my life, my most merciful Saviour, everlasting love, unchangeable righteousness, truth, and wisdom; according to the words of the apostle: “Christ is of God made unto us, wisdom, and righteousness, and sanctification, and redemption.” 1 Cor. 1:30. All of which is also true of the Holy Spirit, who is my eternal love, righteousness, truth, and wisdom.
8. This is the true knowledge of God, which consists in faith. It is not some empty and speculative science, as people imagine; but a cheerful, lively, and effectual reliance on God, in which I feel the rays and influences of the divine Omnipotence really descending upon me, so that I perceive how I am upheld and preserved by him; how “in him I live, and move, and have my being.” Acts 17:28. I must also taste the riches of his goodness and mercy. Is not that which the Father, Christ, and the Holy Spirit, have done for thee, for me, and for us all, the effect of pure love? What more perfect and complete righteousness can there be than that, by which he rescues us from sin, hell, death, and the devil? And do not his truth and wisdom most conspicuously appear in all that he has accomplished for us?
9. This, therefore, is the true and substantial faith, which consists in a living and effectual reliance on God, and not in empty words. In this knowledge of God, or faith, we must, as becomes the children of God, make daily advances, and abound more and more. 1 Thess. 4:1. Hence the apostle pours out most fervent prayers, “that we may know the love of Christ, which passeth knowledge.” Eph. 3:19. As if he had said, “Though it were the sole care of our lives to learn the depth of the love of Christ, yet would there still remain continual and never-failing matter for further inquiry.” Neither is it to be supposed, that this knowledge consists in a barren acquaintance with the universal love of Christ, extending itself over the whole world; but we must also [pg 068] taste it in our own hearts; we must experience the sweetness and delight, the power and vital influx of this immense kindness displayed in the Word, and embraced by faith. Can he say that he knows the love of Christ, who never tasted its sweetness? Hence it is said of some that were endued with this experimental sense, that they had “tasted of the heavenly gift, and the good word of God, and the powers of the world to come.” Heb. 6:4. All this is effected by faith through the Word. The same experience of the divine love is also intimated by the “shedding abroad of the love of God in our hearts by the Holy Ghost.” Rom. 5:5. In this consist the fruit and efficacy of the Word of God. And this only is the true knowledge of God, proceeding from experience, and founded on a living faith. For this reason the Epistle to the Hebrews calls our faith a substance, and a certain and well-grounded evidence. Heb. 11:1. And this knowledge of God, that arises from a living faith, is one part of the inward and spiritual worship of God. In a word, faith is a spiritual, living, and heavenly gift; yea, the very light and power of God.
10. When, therefore, this true knowledge of God is attained, by which God offers himself, as it were, to be touched and tasted by the soul, according to that Psalm, “O taste and see that the Lord is good” (Ps. 34:8); it is impossible that a sincere repentance should not immediately ensue; that is, a real renovation of the mind, and reformation of the life. For, from a sense and knowledge of the divine Omnipotence, proceeds humility; since he must necessarily submit himself unto the mighty hand of God, who has perceived its irresistible power and energy. From the experience of the divine mercy arises charity to our neighbor; for no man can be uncharitable who has ever been affected by a sense of the divine compassion. Who can refuse to lend to his neighbor, that considers that God, from pure mercy, has bestowed himself upon us? From the long-suffering of God, proceeds great patience towards our neighbor; so that were it possible that a true Christian could be killed seven times a day, and as many times be restored to life again, yet would he always freely forgive his murderer, and this on account of the boundless mercy of God conferred upon himself. From the divine justice flows the knowledge of sin, as the prophet teaches us: “Righteousness belongeth unto thee, O Lord, but unto us confusion of faces.” Dan. 9:7. “Enter not into judgment with thy servant, for in thy sight shall no man living be justified.” Ps. 143:2. “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” Ps. 130:3. From the knowledge of the truth of God, flow fidelity and candor towards our neighbor; and all fraud, deceit, lying, and other such sinister practices, are, in consequence, freely abandoned. The sincere Christian reasons thus with himself: “God forbid that I should deal deceitfully with my neighbor; for then I should offend the truth of God, which is God himself; since he has dealt so faithfully with me, it would be the blackest impiety were I to act otherwise by my neighbor.” The consideration of the eternal divine wisdom produces the fear of God. For whoever knows God to be the Searcher of hearts, viewing the most secret recesses, must necessarily dread the eyes of the divine majesty. “He that planted the ear, shall he not hear? He that formed the eye, shall he not see?” Ps. 94:9. [pg 069] Therefore, “Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? Or shall the thing framed, say of him that framed it, He had no understanding?” Isa. 29:15, 16; see also Jer. 23:24, and 32:19.
11. From the true knowledge of God, arise the knowledge of sin, and consequent repentance. This repentance brings renovation of mind, and renovation of mind is accompanied with amendment of life. And this knowledge, together with those things that attend it, makes up the other part of the inward worship of God; and it is that sacred fire which, by the appointment of God, is to be used with the sacrifices, lest his wrath should be kindled against us, and we be consumed by the fire of his vengeance.
12. The injunction of God to the priests, not to drink wine or strong drink when they were about to enter the tabernacle (Lev. 10:9), is an illustration of this repentance; and in a spiritual sense, it extends itself to all Christians. For if we would enter into the tabernacle of God, even into life everlasting, it is necessary that we should abstain from the lusts of the world and of the flesh, and from all that tends to bring the spirit in bondage to the body. For the love of the world, the love of pleasure, pride, and other vices, are like palatable wine, by which the power of the soul and spirit is clouded, and at last brought under subjection to the flesh. Man, so subjected, is restrained from entering into the tabernacle of God; that is, he cannot arrive at the knowledge and the sanctuary of God; consequently he is deprived of that discerning faculty, which distinguishes between things sacred and profane, clean and unclean; so that he understands nothing of divine and heavenly operations, and therefore is unfit to instruct those in sound doctrine who are committed to his care. His understanding and thoughts are not enlightened from above; but being overcome with the wine of worldly lust, are eventually involved in gross darkness. This repentance, contrition, and grief for sin, and this true faith in Christ, are followed by the knowledge of grace and remission of sin; which, as it proceeds from the merit of Christ only, so the benefit of this merit can be claimed by no man without repentance. Repentance was therefore necessary, even to the thief upon the cross, that his sin being first remitted, he might accompany Christ into paradise. And that his repentance proceeded from a heart affected with a holy contrition, appears from the reproof which he gave his companion: “Dost not thou fear God? We receive the due reward of our deeds; but this man hath done nothing amiss” (Luke 23:40), and from the request he addressed to Christ: “Lord, remember me when thou comest into thy kingdom.” Verse 24. These are most undeniable proofs of a contrite heart, embracing Christ and his merits by faith.
13. This gracious absolution from sin, which is apprehended in faith by a penitent heart, supplies all those defects under which we labor: but it is entirely the effect of the death and blood of Christ. All our offences are as completely annulled by his abundant satisfaction, as if they had never been committed. The merit of Christ [pg 070] is of that extent and power, that David exclaims: “Purge me with hyssop, and I shall be clean: wash me, and I shall be (not only as white, but even) whiter than snow.” Psal. 51:7.
14. Hence also it is, that God is said to mention the sin no more when the sinner returns to his duty. Ezek. 18:22; 33:16. For whatever is fully and completely paid for, yea, blotted out too, must of necessity be buried in eternal oblivion. Isa. 43:25. But conversion must go before remission, according to the order proposed by the prophet himself: “Wash ye, make you clean, put away the evil of your doings from before mine eyes; cease to do evil. Come now and let us reason together: Though your sins be as scarlet, they shall be as white as snow.” Isa. 1:16. As if he had said: “Ye who require your sins to be forgiven, according to my covenant and promise, come forward and call me to an account. I do not indeed deny, that I promised you remission of sins; but it was on no other terms than that you should first repent. Where is your repentance? where is your true and living faith? If you have these, all is well! It shall not be my fault, if your sins (though as crimson in grain, though so deeply dyed, that neither heaven nor earth can blot them out), be not wholly pardoned and made whiter than snow.” Repentance, therefore, is the true confession of sin; and if you have this in yourself, namely, sorrow for sin mixed with faith, be assured, that Christ, by virtue of his death and blood, will entirely forgive you your sins. This blood, as it is shed for us, so it cries to God in heaven, and procures a full remission of sin.
15. When a man is thoroughly affected with this sense of sin, he hastens in spirit to those cities of refuge, of which three, Bezer, Ramoth, and Golan, were set apart on this side Jordan, by Moses, being appointed by him, in order that he who had inadvertently killed his neighbor, might flee unto them and be preserved. Deut. 4:41-43.
16. And, alas! O Lord, how often have we inadvertently slain our neighbor with thoughts, words, hatred, envy, anger, revenge, and unmercifulness! Let us, therefore, fly upon the wings of faith and repentance, to the sanctuary of the grace of God, and to the merit and cross of Christ. No sooner do we arrive there, but we are safe; nor will the avenger measure to us again with that measure with which we served our neighbor. For by those cities of refuge, Christ Jesus is signified and represented. He is the true Bezer, that is, a fenced tower, according to that saying of Solomon: “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.” Prov. 18:10. He also is the true Ramoth, which signifies exalted: for Christ is the Most High (Isa. 52:13; 57:15), “And at the name of Jesus, every knee shall bow, of things in heaven, and things in earth, and things under the earth.” Phil. 2:10. Nor have we any other Golan besides him; which, as the word imports, is a heap or multitude, a storehouse of all manner of celestial gifts. Hence, we read in the Psalms: “With the Lord there is mercy; and with him is plenteous redemption.” Psal. 130:7. And in the epistle to the Romans: “The Lord is rich unto all that call upon him.” Rom. 10:12.
17. And this is the third part of inward, spiritual, and true worship, arising from the knowledge of God. This [pg 071] knowledge is also the source of repentance, as repentance is of remission of sins, and each rests on an experimental knowledge of God, as on a proper foundation to sustain it.
18. Thus is the letter of the law of Moses changed into spirit, or into an inward, holy, and new life; and its sacrifices are converted into unfeigned repentance. Hereby we offer up unto God our body and soul, together with the sacrifices of praise and thanksgiving. Hereby we ascribe unto him alone, our knowledge, conversion, justification and remission of sin, that God alone may be all in all, and his grace be worthily acknowledged, and celebrated with thankful hearts and tongues unto all eternity. This, then, as hath been already mentioned, is the true worship of God, of which the prophet says: “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Mic. 6:8. O when, therefore, shall we wretched mortals become truly penitent, that we may obtain this gracious pardon of sin? For without penitence it is impossible we should secure unto ourselves so incomparable a mercy. For how can sin be remitted, when there is no sense of sin, no sorrow affecting the mind, no hunger after divine grace? And how can he grieve for sins, who utterly refuses to abandon them, and to change his life for a better? May God, for Christ's sake, turn us, that so we may be truly turned! Lam. 5:21.
19. From these considerations it abundantly appears, that the true worship of God is seated in the heart, and consists in the knowledge of God, and in true repentance, which mortifies the flesh; and, through grace, renews man after the divine image. In this order, man is made the holy temple of the Lord, where, through the good Spirit of God, internal worship is performed, in the exercise of faith, charity, hope, humility, patience, prayer, thanksgiving, and the praise of God.
20. But though this worship has regard to God himself, and is offered to him alone; yet far be it from us to believe, that God has any need of our adoration or service, or that he receives any advantage from it, or any addition to his perfection. Let us rather think, that such is the mercy of God to miserable men, that he is willing to impart himself wholly to us with all his benefits, to live, to operate, and to dwell in us, provided we be but ready, by true knowledge, by faith and repentance, to entertain him in the heart, that as in the school of the Spirit, he may teach us true wisdom, and carry on the work which he has so happily begun.
21. For there is no work approved and accepted of God, but that of which he himself is the author. Therefore has he commanded us to repent and to believe, to pray and to fast; not that the benefit in any way might return to him, but belong to us alone. For to God no man can give, and from him no man can take away; him none can profit, and none can injure. If we be found devout and sincere in his sight, we shall reap the advantage of it ourselves; but if we be found false and corrupt, the evil will return upon our own heads. But what harm, O man, canst thou do to God, if even thou shouldst wilfully persist in impiety and a dissolute course of life?
22. God, therefore, commands that he should be served on thy account, not on his own. He being Love itself, [pg 072] it pleases him that many be found in his service, to whom he may freely impart the streams of his love, yea, even himself too. For as a mother cannot but love the infant that reposes on her breast, so God takes a singular pleasure in a free and unconfined communication of his love and kindness.