True Christianity Part 22

13. The _tenth_ foundation is this, that the obedience of Christ is perfect: because he fulfilled the will and law of his Father in all things, thereby to give satisfaction for all the disobedience which all the men in the world had committed against G.o.d's law. For if the sin and transgression of any one man were not expiated by him, then surely, his obedience would not prove perfect, and the disobedience of Adam would be more effectual to condemnation, than the obedience of Christ to justification. This cannot be, since the apostle in plain terms affirms the contrary, in Rom. 5:18. What reason is there then, that any one should exclude himself from this perfect obedience, or be backward to a.s.sert his own interest in it? Let us rather consider, that Christ for this very end humbled himself, "and became obedient unto death, even the death of the cross" (Phil. 2:8), "that he might redeem them that were under the law."

Gal. 4:5. In the number of these, we all surely are comprised. For, as our first parents aspired after and affected the majesty of G.o.d, so it behooved Christ, the repairer of our breaches, by a most profound humility, to atone for this heinous offence, and to be "made a curse for us" (Gal. 3:13), in order that the blessing might come upon all, who were cursed in Adam.

14. The _eleventh_ foundation is, that since the royal victory and triumph of Christ surpa.s.s all the mult.i.tude, weight, and heinousness of sin, together with all the power of death, h.e.l.l, and Satan, what cause canst thou a.s.sign, O sinner, why the same victorious Christ should not triumph over _thy_ sin as well as over all the rest? What! canst thou believe that _thy_ transgressions _alone_ are more powerful than Christ, the omnipotent king? When he shall make all his enemies his footstool (Ps. 110:1), cannot he subdue under him also thy sins? Dost thou think that _thy_ crimes only shall prove too hard for him? G.o.d forbid, therefore, that thou shouldest call in question thy interest in so universal a conquest, in so glorious a triumph.

15. The _twelfth_ foundation is the everlasting priesthood of Christ. Ps.

110:4; Heb. 4:14. He freely grants pardon to all them that ask it; and gives the Holy Spirit to those that earnestly pray for that gift. Nor will he, or can he refuse to any what belongs to his office (Heb. 5:6; 7:17); for he is the Saviour of the world, and the High Priest and Mediator between G.o.d and man. 1 Tim. 2:5. If he refuse his office to any one that implores it, he would verily cease to be a Mediator. But so far is he from this, that he freely offers to sinners the benefit of his mediatorial office. "Come unto me," saith he, "all ye that labor and are heavy laden."

Matt. 11:28. And again: "Ho, every one that thirsteth, come ye to the waters" (Isa. 55:1) of life. And does he not by his apostles and messengers, seriously invite us to be reconciled to G.o.d (2 Cor. 5:20), and at the same time offer us his help and a.s.sistance for that end? He seeks the lost sheep (Ezek. 34:16), and receives into favor the Prodigal son as soon as he returns. Luke 15:20. Take heed, therefore, O man, that thou reject not the office of Christ the Mediator, and that thou deprive not thyself of the benefit of a sacerdotal intercessor, every way full of divine consolation and comfort.

Chapter III.

Our Righteousness Before G.o.d, Consists Solely In The Perfect Obedience And Merit Of Christ Jesus, And In The Remission Of Sin Apprehended By Faith.

_As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous._-ROM. 5:19.

As a skilful builder, when he is about to raise a lofty structure, takes care to lay first a deep and solid foundation, so the merciful and compa.s.sionate G.o.d, when he was to erect the high and everlasting palace of our salvation and righteousness, thought fit to lay the foundation thereof, in the depth of his mercy, upon the Person and office of his dear Son Christ Jesus, as on the true rock of salvation. This is the promise recorded by the prophet: "Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste." Isa. 28:16. This stone was indicated by Christ, when he declared to Peter, that "thereon he would build his church;" a church so firmly and surely sustained, that "the very gates of h.e.l.l should not prevail against it." Matt. 16:18.

2. This was the rock and corner-stone, which was preached by the apostles Peter and Paul. 1 Pet. 2:4; 2 Tim. 2:19. This is that marvellous corner-stone celebrated by the Psalmist, and upon which the 118th Psalm is grounded. Upon this foundation, G.o.d has been pleased to raise the whole structure of our righteousness, faith, and eternal salvation. But as G.o.d, our merciful Heavenly Father, has, on his side, placed the groundwork of our salvation and righteousness in the unsearchable depth of his mercy and everlasting love; nay, even in his beloved Son, and the paternal affection of his own heart; so he wills that on our side also the same be laid in the depth of our heart, and in the centre of our soul; in order that, through the divine light and power of faith alone (and even faith is solely the work of the Divine Spirit), the righteousness of Christ may be apprehended, and without any respect of our own works, whether antecedent or consequent, be freely imputed and appropriated to us. The reasons of this way of proceeding are as follows.

3. In the _first_ place, that G.o.d by this means might cleanse and justify a man from within, and in the inmost centre of his soul: for as man is inwardly corrupted by Satan, and infected in all the interior powers of his soul, so it is but fit that his cure should be wrought from within, and that all the faculties of his soul should be restored to their former integrity and soundness.

4. _Secondly_, that our righteousness proceeds from _faith_ only. This faith is wrought by G.o.d himself, and it stands entirely in his _power_ (1 Cor. 2:5), being supported by it, and not by any human performance, or hypocritical action of men. Of this latter sort was the righteousness of the Pharisees (Matt. 5:20), who made indeed a show of outward performances, but were little concerned about the reformation of the heart, and the inward recesses of the mind.

5. _Thirdly_, that our heart, soul, and spirit, renouncing human power and strength (upon which, through the temptation of the Devil, and the snares of self-love, ambition, and pride, they too much rely), might wholly depend upon _Christ alone_, and upon his precious merit and satisfaction.

For from him alone flow the gracious remission of all our sins, and the whole train of graces consequent on it; Jesus Christ having abundantly satisfied for the sins of the whole world, and reconciled the Father to mankind.

6. _Fourthly_, that the righteousness of Christ, by faith, might be made _our_ own. In order to the same end he also by his Word and Spirit begets this faith in our hearts, that thereby we may become actually possessed of this inestimable treasure. For this is the highest, the unspeakable, and inconceivably great consolation, that our righteousness is not the righteousness of a man, nor even of a saint or angel, but of Christ, and of G.o.d himself; "It is G.o.d that justifieth." Rom. 8:33. Therefore if the whole world were overflowed with the sins of one man, yet would the righteousness of Christ be still more extensive and overflowing. For verily, he is "the Lord our Righteousness" (Jer. 33:16), and how can sin be more powerful than the Lord Jehovah? Would it be an insufficient satisfaction, thinkest thou, if instead of a penny which thou owest thy creditor, thou shouldest return ten thousand pounds? But such a price, nay, one infinitely greater, is paid with the blood of Christ, which therefore is called by St. Paul, "G.o.d's own blood." Acts 20:28. So great and immense is the righteousness of Christ, conferred on us by faith, that thereby we are not only made _righteous_, but also _righteousness_ itself.

2 Cor. 5:21. For, as it is not enough that a defiled infant be washed from its uncleanness, but it must also be wrapped up in clean apparel (Ezek.

6:10), so Christ not only cleanses us with his blood, but clothes us also with the garment of salvation, and covers us with the robe of righteousness (Isa. 61:10): which we have received from the hand of the Lord. This garment is called by the prophet, priestly or holy apparel; by David, "the beauty of holiness" (Ps. 29:2); by St. John, "fine linen clean and white, which is the righteousness of saints" (Rev. 19:8); by the prophet Amos, "rivers of righteousness" (Amos 5:24); by St. Paul, "superabounding grace" (Rom. 5:20); and "exceeding riches of grace." Eph.

2:7. All these expressions set forth that the righteousness bestowed on a penitent soul, is as great as G.o.d himself, and therefore beyond all human comprehension. Though in the state of innocency, our first parents had a complete righteousness in its kind, yet was it not so full and exuberant as that which we have obtained in Christ: for this righteousness and holiness, which we apply to ourselves by faith, is far more excellent than that which Adam would have left us, had he continued in his original innocency. So, too, the humility and obedience of Christ, as it was more perfect, so it was more acceptable to G.o.d, than the obedience and innocency of Adam; nay, a thousand such persons as Adam, could not have come up to the perfection of Christ alone. Adam would have transmitted to us indeed an hereditary righteousness, and thereby united us with G.o.d; yet it cannot be denied, that our union, established with G.o.d in Christ, is much more n.o.ble and excellent than that which we should have derived from Adam: for Christ being made man, has in himself so cleansed and exalted human nature, that the primitive state of Adam is not at all to be compared with it. And as Christ retains his human nature to all eternity; so all believers continue in the same united to G.o.d; because Christ is wholly ours, and we are wholly his. Whatever purity the human nature hath obtained in general in His Person, is also transferred to the nature of each believer in particular. This will appear in the glorification of our bodies at the last day, when "they shall be fas.h.i.+oned like unto the glorious body of Christ." Phil. 3:21. Nay, even in this life, it is said in faith: "Behold, thou art fair, my love" (Cant. 1:15); "glorious, not having spot or wrinkle" (Eph. 5:27): "the king's daughter is all glorious within, her clothing is of wrought gold." Ps. 45:13. In a word, our righteousness in Christ is no less immense than G.o.d himself; and if his depth may be found out, so will our righteousness. Whence all creatures, finding nothing that can be reproved in man, must stand as it were astonished, and cry out with admiration: "Who is he that shall accuse or condemn man, whose righteousness is the Son of G.o.d himself?" And this is that righteousness of faith on which we rest, as on an eternal rock, and which is a foundation that cannot be shaken. Of this we glory, in this we rejoice in time and in eternity. By this we are conquerors, and triumph over sin, death, the devil, and h.e.l.l. By this we tread upon the lion and adder, and trample under foot the young lion and the dragon. Ps. 91:13.

7. _Fifthly_, an angel (who never died for us) cannot be the foundation of our righteousness, much less any _man_. The righteousness of man is but weak and inconstant; and if he should fall, "all his righteousness that he hath done shall not be mentioned" (Ezek. 18:24; 33:13), and therefore whatever is built thereon falls soon to the ground and comes to nothing.

For this reason, our righteousness must have another foundation; a foundation, namely, which is firm and constant, and not liable to be shattered to pieces, though the "mountains should depart, and the hills be removed." Isa. 54:10. "An everlasting righteousness must be brought in"

(Dan. 9:24), so that "the salvation of the Lord may be forever, and his righteousness be not abolished." Isa. 51:6. A most excellent, eternal, and sovereign Person, must procure an eternal and infinite good, by an immense and infinite satisfaction offered for us.

8. The _sixth_ cause why G.o.d will have our righteousness to be apprehended by faith, is found in his truth and promise, on which our faith entirely rests, and by which G.o.d declared and promised righteousness to Abraham, and to all his faithful seed. Whence St. Paul argues, that "our righteousness must be of faith, that it might be by grace; to the end that the promise might be sure." Rom. 4: 16. Upon this promise of grace, fulfilled in Christ, has G.o.d established our righteousness and salvation, as the same apostle in another place more fully a.s.serts: "Even as Abraham," says he, "believed G.o.d, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham." And the Scripture, foreseeing that G.o.d would justify the heathen through faith, preached before the gospel unto Abraham: saying, In thee shall all nations be blessed (Gen. 12:3). "So then they which be of faith, are blessed with faithful Abraham." Gal.

3:6-9. And thus "grace and truth are come by Jesus Christ." John 1:17.

9. _Seventhly_, G.o.d has made his grace, and the merit of Christ, the foundation of our righteousness, that Christ alone may have the honor of it. Isa. 45:22-24; 53:11. "In him alone is our help." Hos. 13:9. He is the beginning, middle, and end of our righteousness and salvation, so that "every mouth may be stopped." Rom. 3:19. For we are "saved by grace through faith; not of works, lest any man should boast." Eph. 2:8, 9. But if our righteousness were founded on our own works and merits, there would then be no room for grace, nor should we have occasion for mercy or pardon of sin, "for which every one that is G.o.dly doth pray." Ps. 32:6. Moreover, there would be no place for humility, nor for the fear of G.o.d; neither would faith and prayer turn to any great account; yea, we should have no need of a Mediator, Redeemer, and Saviour. Christ would have then died in vain; and we should be obliged, both by an external and an internal obedience, perfectly to fulfil the whole law. We should remain under the curse, have fallen from grace, and have lost Christ; as St. Paul expressly testifies in Gal. 5:3, 4. So that the doctrine of justification by _works_, in the sight of G.o.d, is altogether inconsistent with the whole Scripture, both of the Old Testament and the New, and with our holy Christian faith.

10. In short, our salvation and righteousness are founded entirely upon the eternal grace of G.o.d, and the eternal Person and office of Christ; and in Christ alone we are made righteous, holy, alive, blessed, sons and heirs of G.o.d. The righteousness of Christ is ours, his goodness ours, his holiness ours; his life ours, his happiness ours, and lastly, the sons.h.i.+p and inheritance of Christ are ours; and so the WHOLE Christ, both according to his divine and his human nature, is ours; (for G.o.d gives us the WHOLE CHRIST for a Saviour, that he with his Person, office, grace, glory, and blessedness, may be wholly appropriated to us). That all this is our own, is our highest consolation, glory, praise, honor, love, joy, and peace before G.o.d and all the angels and elect; it is our sublimest wisdom, strength, might, victory, and triumph over sin and death, the devil and h.e.l.l, the world and all our enemies. For which G.o.d be praised to all eternity! Amen.

Chapter IV.

Showing That Saving Faith In The True Christian Produces Manifold Fruits Of Righteousness, And That These Must Proceed From The Depth Of The Heart; Also, That The Character Of Our Outward Works, Depends, In The Judgment Of G.o.d, Upon The State Of The Heart.

_And this I pray, that ye may be sincere and without offence till the day of Christ: being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of G.o.d._-PHIL. 1:9-11.

The true Christian is not only justified by faith in Christ, but is also made a temple and habitation of Christ and of the Holy Spirit. To this end the good Spirit of G.o.d 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 G.o.d 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 G.o.d. It is also patient, humble, merciful, loving, meek, easy to be reconciled, compa.s.sionate, and peaceful. Faith readily forgives offences; hungers and thirsts after righteousness; embraces G.o.d 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. G.o.d 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, G.o.d judges all our works, whether they be true and genuine, or false and hypocritical.

2. Here again, we do not a.s.sert 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 G.o.d 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 G.o.d according to the inward disposition of the heart. If the heart be good, thou mayest then be a.s.sured, that whatever thou doest is also good before G.o.d: 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 G.o.d; and such are thy prayers, thy public wors.h.i.+p, 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 G.o.d, and whether he bring forth the genuine fruits of that inward righteousness which is by faith.

Phil. 1:11. For example, thou considerest that thou dost not defile thyself with any external idolatry. Now, in keeping from idols thou doest surely well; but I would have thee farther inquire, whether thou also abhorrest all manner of _internal_ idolatry? Or whether thou hast set up an inward idol in some secret corner of the heart, to which thou payest thy vows? Ezek. 14:3, 4. Examine thyself whether thou art _within_, what thou professest to be _without_? See whether thy heart be not set upon the world, upon avarice, and pride? If so, then thou art a.s.suredly guilty of most dangerous idolatry; for the creature has engrossed those n.o.ble affections which should be entirely surrendered to the Creator, and dedicated to him alone. Thou a.s.surest us that thou art punctual in saying thy prayers, and in praising G.o.d; 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 G.o.d, and freed from noise and clamor, that G.o.d 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 G.o.d and to thy superiors; but does that which pa.s.ses 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 a.s.suredly 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 l.u.s.t, 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 G.o.d; 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 wors.h.i.+p G.o.d, and to take the Sacrament; yea, all thy actions will be converted into so many sins, because G.o.d regards the heart only, and not the outward performance. Hence St. Paul commands us to "lift up holy hands without wrath and doubting." 1 Tim. 2:8. And St. Peter enjoins married persons to beware of anger, and to dwell together in love and harmony, as heirs together of the grace of life, "that their prayers be not hindered." 1 Peter 3:7. Nay, the Lord Jesus himself strongly exhorts us to brotherly reconciliation, by the three following arguments. Matt.

5:25, 26.

(_a_) The first is, "Agree with thine adversary quickly, while thou art in the way with him;" that is, whilst thou art on this side of eternity: for our life indeed is nothing else but a perpetual motion towards death and the grave. If in this life thou art not freed from the bonds of wrath, thou shalt remain a captive to them, yea, to the devil himself, throughout all eternity.

(_b_) The second argument is, "lest at any time the adversary deliver thee to the judge." It is an awful thing to be summoned to the tribunal of G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d 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 h.e.l.l, 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 G.o.d, 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 G.o.d; 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 G.o.d; 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 const.i.tuting true righteousness. It might do well enough, if the heart did but agree with their profession: for without this, all is mere trifling, and a dead, hypocritical show. Look therefore into this, and learn to judge of thyself by the inward frame of thy soul. Thou boastest indeed, that thou art a Christian; and an excellent name it is; but dost thou consider, whether thy heart and thy actions agree with a name so sacred? Hast thou received the unction from above, and art thou possessed of the fruits of the Spirit, that demonstrate a Christian? 1 John 2:27. If these be wanting, thou wilt prove in the end but a false and spurious Christian. Thou a.s.sertest, 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 G.o.d 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 pa.s.ses 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 G.o.d 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 s.h.i.+ne 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 G.o.d, and G.o.d with man; by which G.o.d dwells, lives, and operates in man. If these effects be wanting in thee, thy faith is false, and so far from uniting thee with G.o.d, 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 G.o.d, and brings forth fruit amidst all those infirmities with which it struggles. But I would have it understood of faith in general, and of the trial and fruits of it, that, if thou believest in Christ, then Christ must certainly live in thee by faith, or thine will prove but an empty, naked profession. If thou believest that Christ suffered death for thy sins, thou must also die with him to the same (Gal. 2:20), and renounce the world, with all its pride and avarice.

Rom. 6:2. If this effect do not follow, then truly thou believest not in Christ. If thou believest that Christ was crucified for the sins of the world, _thou_ must with him be crucified to the same. If thou refusest to comply with this, thou canst not be a living member of Christ, nor be united with him by faith. If thou believest that Christ is risen from the dead, it is thy duty to rise spiritually with him, and firmly adhere to him, thy Head and Saviour. In a word, the birth, cross, pa.s.sion, 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 G.o.d, they are the sons of G.o.d." 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 G.o.d will judge all things according to the inward frame of the heart. But if you are truly affected with a sense of your inward wants and impurities, then flee without delay to the healing fountain of grace! Draw and drink, pray and knock, seek and cry, "Lord, have mercy upon me!" Then your heart shall be cured, your sin covered, and your transgression cancelled.

Chapter V.

Showing That The Evidence Of True Christianity Does Not Consist In The Knowledge And The Hearing Of G.o.d's Word, But That He Is A Christian, In Whose Life G.o.d's Word Is Manifested, And Who Beseeches G.o.d In Sincerity That This Word, As A Divine Seed, May Be Quickened In Him, And Bear Fruit.

_The gospel of Christ is the power of G.o.d unto salvation to every one that believeth._-ROM. 1:16.

The way by which we are to arrive at true and substantial wisdom, and become friends of G.o.d, is to submit ourselves to the discipline of repentance, and to lead a life conformable to the Word of G.o.d. Such a life as this cannot fail to be attended with true illumination of the mind, and an increase of all divine graces; nay, with so close an alliance with G.o.d himself, as to make us "partakers of the divine nature, having escaped the corruption that is in the world through l.u.s.t." 2 Peter 1:4. An example of this we have in Enoch, who having "walked with G.o.d, was not, for G.o.d 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 G.o.d_. "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.