Kitabı oku: «True Christianity», sayfa 14

Chapter XXII.
A True Christian Is Known Primarily By Love, And By A Daily Amendment Of Life

The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flourishing; to shew that the Lord is upright; he is my rock, and there is no unrighteousness in him.– Ps. 92:12-15.

Not a Christian name, but a Christian life, evidences a true Christian: let this therefore be the care of the Christian, that in him Christ may be seen: and visibly appear unto others, in love, humility, and kindness! for he in whom Christ does not live, cannot be a Christian. And this holy life, having its roots within, in the spirit and heart of a man, must of necessity proceed from this inward principle – just as the fruit proceeds from the inherent virtue of the tree. For it is necessary that our life should be influenced by the Spirit of Christ, and fashioned after his example; according to that saying of the apostle: “As many as are led by the Spirit of God, they are the sons of God.” Rom. 8:14. “Now if any man have not the Spirit of Christ, he is none of his” (Rom. 8:9): for all life proceeds from spirit; and as is the spirit which inwardly acts, moves, and governs in a man, so will the man outwardly appear. Whence it is evident, how necessary the Spirit of God is to a truly Christian life; and, therefore, Christ has not only commanded us to pray for the Spirit, but has also promised unto us this gift. Luke 11:13. This Spirit is the Spirit of regeneration (Tit. 3:5), by which we are quickened in Christ, into a new, spiritual, and heavenly life, and from the life and never-dying power of this Spirit of God, every Christian virtue must be derived. It is then that “the righteous man flourisheth as the palm tree, and groweth like a cedar in Lebanon.” Ps. 92:12.

2. Hence it follows, that a man must be first internally renewed in the spirit of his mind after the image of God; and that his inward desires and affections must first be conformed to Christ (which the Apostle terms “the new man created after the image of God”) (Eph. 4:24), before a suitable life can proceed from the heart. But as soon as the heart is inwardly renewed, the outward life proceeding from it is but a constant expression of that vital principle which prevails within the mind. Yea, since “God trieth the heart and the reins” (Ps. 7:9), it is reasonable that a man should possess, in the more secret recesses of his heart, even much more than outwardly appears in his life.

3. Though, in our inward part, we attain not unto the purity of angels, it is but just that we should fervently sigh after it. And, indeed, God approves the desires of our spirit when it thirsts after a further purification: “The Spirit also helpeth our infirmities, and maketh intercession for us with groanings which cannot be uttered.” Rom. 8:26. Yea, the blood of Christ purifies us by faith (Acts 15:9), so that we are “without spot or wrinkle” (Eph. 5:27); and in this respect we possess, not the purity, holiness, and righteousness of any angel, but that of Christ; yea, and Christ himself. 1 Cor. 1:30.

4. This undeserved righteousness, freely applied to us, must renew our body, soul, and spirit, and produce a true holiness of life and manners. And this life, though it is at first like a tender palm tree, must daily become more and more vigorous in us, and gather strength in Christ Jesus. And our growth in Christ will be in proportion as we advance in faith, in virtue, and the practice of a Christian life and holiness. This is to “flourish like a palm tree.”

5. As the palm tree, when depressed, mounts the higher, so ought a Christian to be renewed continually in his spiritual desires and exercises. Eph. 4:23; Col. 3:10. He is to strengthen himself every day with fresh purposes to walk suitably to his new name, and with unwearied endeavors to avoid the danger of being a false Christian. He is to proceed with vigor and earnestness, as if he had but this day been initiated into the principles of true religion. For as one that enters upon a new office should have nothing more at heart than worthily to acquit himself in his post; so also should we act, who are called unto Christ, “with a holy calling.” 2 Tim. 1:9. If this holy purpose be not firmly rooted within, no amendment of life will ensue, no vigor in piety, no increase in Christ; yea, the very quickening Spirit of Christ must be wanting. For such a resolution and holy firmness of doing good is the work of the Spirit of God, and of that preventing or anticipating grace which allures, invites, and moves all men. Happy is the man, who with his ears and heart proves obedient to it, and hearkens to that heavenly wisdom which “utters her voice in the streets.” Prov. 1:20. In a word, whatever a man views with his eyes, is a manifestation of the Creator, by which he calls upon man, and endeavors to draw him to the love of himself.

6. Whenever, therefore, we feel this heavenly call or impulse upon our minds, we should immediately set our hand to work, and take care that a moment so invaluable do not slip away in a light and careless manner. This is an hour free from such obstacles as at other times closely beset us. If this be slothfully neglected, other days and times may possibly succeed, in which we cannot think, hear, speak, or do any good. This being foreseen by eternal Wisdom, she everywhere lifts up her voice, and calls upon us, lest we should neglect the opportunity which is so freely offered.

7. As a tree planted in the open air readily admits the light of the sun, and the benign influences of heaven; so the grace of God, with other celestial influences, shines upon thee, O man, and would revive and nourish thee by its presence, if the affairs of this world did not hinder thee from receiving the benefit.

8. Call to mind the shortness of the time appointed for life! Seriously consider how many opportunities of doing good, and of reducing the Christian virtues into practice, thou hast already neglected. One half of thy life has possibly been consumed in sleeping, and the other in eating and drinking, and in other natural actions; so that when thou now comest to the grave, thou hast but just begun to enter upon a better life.

9. If thou art afraid to die in wickedness, O lead a holy life whilst thou art in good health! If thou desirest to leave the world as a Christian, endeavor to be a good Christian whilst thou art in it. Now, he only lives as a Christian, who demeans himself as if he were every day to die; well knowing that a good servant will at all times be ready at the call of his master. And God, by death, as by his messenger, summons us all before his tribunal.

10. “Blessed,” therefore, “is that servant, whom the Lord, when he cometh, shall find watching. Of a truth, I say unto thee, that he will make him ruler over all that he hath.” Luke 12:37, 44. And who is it that watches, but he who does not suffer himself to be carried away by the world, or its unhappy votaries? Let us, therefore, flee from both; knowing that the manners of this corrupt age are like baneful excrescences, which consume the vital sap of a tree, and, in a short time, cause it to wither.

Chapter XXIII.
He Who, In Christ, Desires To Grow In Grace, Is Often Compelled To Withdraw From Worldly Society

How amiable are thy tabernacles, O Lord of hosts! – My heart and my flesh crieth out for the living God.– Ps. 84:1, 2.

Thou actest wisely, if thou avoidest too frequent an intercourse with worldly men. For as it is never better for our bodies than when they are at home; so it is ever best with the soul, when it is at rest in its own habitation, which is God himself; from whom it derives life and being. To him, therefore, the soul must return again, if ever she is to enjoy rest, and find safety.

2. It is observed of all creatures, that they nowhere thrive so well, as where they drew their first life and origin. Thus the sea to the fishes, the air to the birds, the earth to the plants, and God to the soul, is the place of rest, according to the Psalmist, “The sparrow hath found a house, and the swallow a nest for herself, where she may lay her young.” Ps. 84:2. As that man will bring trouble upon himself, who gives young people too much liberty to go abroad; so shall he suffer much, who yields up the reins of his tongue and thoughts, allowing them to wander through the affairs of the world, as so many circles of vanity. Be assured, that you will escape many faults, if you study to confine your thoughts within the limits of your heart.

3. “Those that are planted in the house of the Lord shall flourish in the courts of our God.” Ps. 92:13. What are these courts? They are the internal and spiritual sabbaths of the heart; which, as Lebanon in the desert, flourish best in a retirement of mind, and abstraction of spirit. Labor to attain this solitude of soul, and thou shalt become fit to search thine own heart, and to contemplate that variety of wonders and mercies which God has bestowed upon us.

4. Nor are we to imitate those who admire subtle disputes and inventions, who take pleasure in reading fine, pleasant, and witty productions; which, if rightly considered, deprave, rather than improve the mind of the reader. Whatever does not promote the repose of the heart, and the continual renovation of the mind, should neither be heard, spoken, read, nor even be entertained in thought, by a disciple of Jesus. True Christians are like the trees of God, which should daily grow stronger, and take deeper root in Christ. St. Paul testifies of himself, that besides “Christ and him crucified,” he desired to know nothing. 1 Cor. 2:2. And this has been the practice of all the saints of God, who have endeavored, to the utmost of their power, by carefully cherishing this blessed tranquillity of heart, to approach nearer and nearer to a life raised above the world, and to emulate those elevated minds that entirely rest in God, as the centre of all their happiness. One of them once said: “As often as I converse with men, I return less a man in some part or other.” For since the dignity of human nature principally consists in the similitude of God, and therefore God hath described man to be the image and likeness of himself (Gen. 1:26); it follows, that the more unlike any man is to God, the less a man he is: and the more closely he unites himself to God, the more conformed to Him does he become. None can, however, turn himself to God, who does not first withdraw himself from the world. It is the nature of every seed, to bring forth a plant of its own kind; so if the seed of God, the Holy Spirit and Word, be in thee, thou shalt become a “tree of righteousness, The planting of the Lord, that he may be glorified.” Isa. 61:3.

5. Nothing is more common, than that some word or other is dropped in the conversation of men, which being idle and vain, grievously wounds and pollutes the soul. No man, therefore, has more security and peace, than he who keeps at home, in the house of his heart, and restrains his thoughts, his words, and his senses, from straying beyond their bounds.

6. He that will speak well, must first learn to be silent; for to talk much is not eloquence, but prating. He who desires to command well, must first learn to obey; since it is impossible that he should be a good ruler over others, who knows not how to be subject and obedient to God. He that desires peace and serenity of mind, must set a watch over his tongue, and maintain a good conscience; for an evil conscience is like the troubled sea; yet shall it find rest if it return unto Christ in true repentance. The dove which Noah sent out of the ark, not finding any place of rest, returned to it. Gen. 8:9. This ark is Christ and the Church, having only one door or window, which is that of repentance, through which we are to come to Christ. And as the dove retired into the ark immediately when she found no rest for her foot; so when thou art floating in a sea of worldly affairs, and art in danger of suffering shipwreck, retire immediately into thy heart to Christ; lest, being too much tossed on the floods of the world, thy rest be broken, and the tranquillity of thy mind entirely destroyed.

7. While thou conversest with men, and art engaged in the affairs of this world, be careful to manage everything with fear and humility. Avoid all self-confidence and rashness in acting. Remember that thou art as a tender shoot tied to a prop, in order that it may grow up with the more safety: so do thou constantly lean on the staff of humility, and the fear of God, lest a sudden tempest should arise, and lay thee level with the ground. Alas! how many a man is deceived when he, too unadvisedly, rushes into worldly affairs. Persuade thyself, therefore, that it is as unsafe to trust to the world, as to the sea. The external joy of the world, though for a time it soothe a man in his carnal security, and promise prosperous things, yet may soon be disturbed by an unexpected tempest, leaving nothing behind but the sting of an evil conscience.

8. If a man would, on the one hand, seek no pleasure in what is frail or perishing; and if, on the other, with a mind freed from secular joys and affairs, he would give himself up to those more heavenly concerns that become a true Christian, he would often be visited with a fervent devotion, a profound peace, a sweet tranquillity, a serene conscience, and other divine comforts. But, alas! we will not be persuaded of these things; and hence it follows, that our conversion, amendment, and devotion are, by our too free conversation with men, rather hindered than improved. We may find within us, what we easily lose in an inconsiderate pursuit of things without us. And as a tree nowhere prospers better than in its natural soil; so the inward man grows nowhere more happily, than in the inward ground of the soul, where Christ resides.

9. The conscience of man is possessed either with joy or sorrow. If the conscience be conversant with things internal and heavenly, it will refresh us with inward delight and comfort; but if it be polluted with an excessive cleaving to worldly concerns, it will be of necessity attended with inward sorrow and perplexity. 2 Cor. 7:10.

10. As often as the soul is affected with hearty remorse for sin, she bewails herself, and sends up secret groans to the throne of mercy. This penitential exercise is a wholesome fountain of tears, in which the soul, night after night, cleanses and washes herself by the Spirit and by faith, through the name of Jesus (1 Cor. 6:11), that so she may be duly prepared to enter into the inward sanctuary, and holy of holies, and there enjoy a secret intercourse with the Lord.

11. And because the Lord is “a God that hideth himself” (Isa. 45:15), the soul must approach him in a way remote from the noise of the world, that she may the more freely partake of his divine communications. Hence the Psalmist says: “I will hear what God the Lord will speak.” Ps. 85:8. And “I sought the Lord, and he heard me, and delivered me from all my fears. This poor man cried, and the Lord heard him, and saved him out of all his troubles.” Psalm 34:4, 6. “Unto thee will I pray: my voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up.” Psalm 5:2, 3. Thus the farther the soul retires from the world, the more intimately she converses with God; just as the patriarch Jacob conversed most familiarly with God and angels when he was farthest removed from friends and children. Gen. 32:24-29. It cannot, indeed, be expressed in words, how much a soul sequestered from the friendship and fellowship of the world, is loved by God and by angels.

Chapter XXIV.
Of The Love Of God And Our Neighbor

Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned.– 1 Tim. 1:5.

In this verse, the apostle sets before us love, the highest and noblest virtue; and acquaints us at the same time, with four particulars concerning it. First, that Love is the summary of all the commandments: for “love,” says the apostle, “is the fulfilling of the law” (Rom. 13:10); in which all the precepts are comprehended, and without which, all gifts and virtues are unprofitable and fruitless.

2. What he says in the second place, namely, that Charity must arise from a pure heart, relates to the love of God, which requires a heart void of worldly love and affection, according to that saying of St. John: “Love not the world, neither the things that are in the world. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever.” 1 John 2:15-17. Whosoever, therefore, has a heart purified from all love to the creature, so as to depend or acquiesce in no transient good whatsoever, can cleave most intimately to God, saying with David, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever.” Psal. 73:25, 26. The love of such a one, proceeds out of a “pure heart.” Of the same character also, is that love which is attended with great delight, pleasure and joy in God; of which we have an illustration in David: “I will love thee, O Lord, my strength. The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.” Psal. 18:1, 2.

3. The apostle, in the third place, teaches us, that love must be “out of a good conscience.” This properly concerns the love of our neighbor, who is to be loved, not for the sake of interest or worldly advantage (which would be a false love out of a bad conscience); but for the sake of God only, and of his commandments. Nor ought we to afflict our neighbor either by word or deed, either secretly or openly; nor on any account, bear envy, wrath, hatred, malice or rancor against him; that so our conscience may not accuse us when we address ourselves in prayer to God Almighty.

4. The fourth requisite of Love is, a “faith unfeigned;” so that nothing be done that is contrary to the rule of faith, and to our Christian profession, and that God be not denied publicly or privately, in prosperity or adversity. This is the substance of what is contained in that sentence of the apostle. We shall now speak more particularly, with respect to each of the several parts.

5. In the first place, then, Love, according to the apostle, “is the end of the commandment;” for that love which arises from a pure faith, is the noblest among the fruits and effects of faith; than which a man can do nothing better or more acceptable to God. For God does not require at our hands great and difficult enterprises, no high performances that exceed our capacities; but he has changed the yoke of the Old Testament service, and its many commandments and ordinances into faith and love, and has given us for this end the Holy Ghost, who, “shedding abroad in our hearts the love of God” (Rom. 5:5), renders everything sweet and easy, and proves the original spring of this heavenly virtue.

6. Love, therefore, is not a hard work, a labor attended with toil and difficulty; on the contrary, it makes everything easy to a good man. “His commandments are not grievous” (1 John 5:3), that is to say, they are not so to an enlightened Christian; for wherever the Spirit of God comes, he creates a free, willing and ready heart in the discharge of Christian virtues. Nor does God require of his children great skill or learning: it is only love which he regards. If this be sincere and fervent, free from disguise and dissimulation, God takes more pleasure and delight in it, than in all the knowledge and wisdom, in all the art and talent that any man upon earth, in his best works, can possibly exhibit. Wherever this divine love is wanting, there all wisdom and knowledge, all works and gifts, are altogether unprofitable. They are accounted vain and dead, as a mere body without life. 1 Cor. 13:1, 2.

7. As for human learning and great abilities, they are common to heathens as well as to Christians; and great actions are performed as well by infidels as by believers. It is love only which proves the sure test of a sound Christian, distinguishing between the false and the true. For wherever Charity is wanting, there can be no good thing, however it may claim the admiration of men by its specious appearances. The reason is, because God is not there; for “God is love, and he that dwelleth in love, dwelleth in God, and God in him.” 1 John 4:16.

8. Love is also pleasant, not only to God who gives it, but also to man, who exercises it: whereas, all arts and sciences, all the knowledge and wisdom which man grasps, are not attained but with great labor and study, with much care and application, and even at the expense of bodily health. But this heaven-born love cheers both the body and the mind. It invigorates the spirits, confers new strength, and wonderfully improves and exalts the mind. Nor is it attended with any loss whatever, but on the contrary, produces many good and noble effects in the soul. Love is itself the reward of the lover, and virtue always carries its own recompense with it: as, on the contrary, the vicious man is punished by his own excesses, and vice is the constant tormentor of him that commits it.

9. Again, when the other faculties of the body and mind are faint and wearied, love faints not. Love is never weary, never ceases. Prophecy may pass away, tongues may cease, and sciences may be destroyed; arts may be lost, the knowledge of mysteries may vanish; yea, faith itself at last may fail also: but yet “love never faileth,” nor can fail: for when all that is imperfect is happily removed, then love alone abides forever, and attains its full perfection. 1 Cor. 13:8.

10. To render anything pleasing to Almighty God, it is necessary that it proceed from him; since he approves of nothing but what he himself works in us. Now, God is love; it therefore follows, that all that we do, ought to proceed from a divine faith, in order that it may be pleasing to God; and from pure love, that it may prove profitable to men. This love must be pure, without any regard to self-honor, self-interest, and those mean designs which sometimes intrude into a Christian's actions. In like manner our prayers should spring from a principle of love, that they may have the more ready admittance to the God of love. Consider, therefore, how that man's prayer can be acceptable to God, who is full of wrath and rancor, hatred and malice? Were such a one to repeat the whole Psalter every day, it would be but an abomination before the Lord. True worship consists in spirit (John 4:23, 24), in faith, in love, not in a long recital of words. Remember the example of Christ, who, from a merciful heart, cried, “Father, forgive them.” Luke 33:34. A man that does not love God, is also unwilling to pour out his heart in prayer and supplication: but to him who is affected with a sense of divine love, the duty of prayer is easy and delightful. A man that has a cordial love to God, readily serves him; but he that is void of this love, does not serve him at all, though he may submit to much toil and drudgery, and even heap one mountain upon another.

11. Upon the whole, then, nothing is more agreeable to human nature, nothing better and more profitable, than this divine love, which, therefore, should be stirred up in the heart of man, and when once raised into a flame, should be carefully preserved from being ever quenched.

12. Faith should work all things in a Christian through love; and love should be the agent of faith, as the body is the agent of the soul. The soul sees and hears, speaks and acts, through the body, to which she is united; so, O man! should the love of God, springing from faith, do all things in and through thee. Whether thou eat or drink, hear or speak, commend or reprove, let all be done in love, after the example of Christ, in whom resided nothing but pure love. If thou beholdest thy neighbor, behold him with the eyes of a compassionate friend; if thou hearest him, hear him with love and tenderness; and if thou speakest with him, let thy speech be seasoned with love and Christian affection.

13. Carefully preserve the root of Christian love by faith, in order that nothing but that which is good may grow up in thy heart, and issue thence, as from its genuine centre. 1 Cor. 16:14. Thou shalt then be enabled to fulfil the commandments of God; since they are all comprehended in love. Hence, a holy man has expressed himself after this manner: “O love of God in the Holy Ghost! thou art the highest joy of souls, and the only divine life of men. Whosoever enjoys not thee, is dead even while he lives; and whosoever possesses thee, never dies in the sight of God. Where thou art not, there the life of men is a continual death; but where thou art, there life is made a foretaste of eternal happiness.” Whence it appears that this divine love is the sum and fulfilling of all the commandments of God.

14. We consider now, in the second place, that our love to God ought to proceed “out of a pure heart.” The heart of a man who is desirous to love God, ought first to be cleansed from all worldly love and attachment to the creature. It is then that God becomes the chief and sovereign Good to the soul. She can then say, “The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot.” Ps. 16:5. “The Lord knoweth the days of the upright,” that is, those that love him out of a disinterested heart; “and their inheritance shall be forever.” Ps. 37:18. “Delight thyself in the Lord, and he shall give thee the desires of thine heart.” Ps. 37:4. In a word, God is the only fountain whence all our joy ought constantly to spring.

15. God, therefore, should be the most beloved object of our souls, and our hearts should rest in him alone, because he is the highest good. He is nothing else than mercy and goodness, love and kindness, clemency and patience, truth, comfort, peace, joy, life, and happiness. All this he has laid up in Jesus Christ. Whoever, therefore, has Christ, is thereby put into the possession of all these heavenly virtues. And whoever loves God, must also of necessity love God's truth and mercy, his goodness and kindness, and the whole train of divine virtues.

16. For, a true lover of God has a love to all that God loves, and an aversion to all that God hates. If any man loves God, he must love truth, mercy, and righteousness, because God is all this himself. He must also delight in humility and meekness, since thereby he is rendered conformable to that meekness and lowly-mindedness which resided in Jesus. On the other hand, a true lover of God cannot but abhor all ungodliness, with all the works of iniquity; because all manner of impiety is enmity against God, and is the work of the devil himself. A lover of God hates a lie, because the devil is the father of lies, and was a liar from the beginning. And this is the reason that every one who loves lies, injustice, and other vicious workings of nature, must needs, in that sense, be the offspring of the devil (see John 8:44); and again, whoever loves Christ, his Lord and Saviour, loves also the example of his pure and holy life, his humility and meekness, his patience, and the other heavenly virtues that appeared in his conduct. And such a one must of necessity be adopted into the number of the children of God.

17. This love, proceeding out of a “pure heart,” must be obtained from God by prayer and supplication. And truly, God is willing to enkindle in us this heavenly flame through the love of Christ, if he be but earnestly solicited, and if the heart be every day and every moment laid open to his divine influence. If thy love should grow cold and weak at any time, arouse thy heart, faint not, but stir up the grace of God within thee, and be not too much discouraged at it. In the name of God arise again, set to work, and renew the acts of thy first love. As thou art sensible of thy coldness in love, thou mayest be assured from that circumstance, that the eternal light of divine love is not wholly extinguished, although it be eclipsed, and at present give but little heat. Doubt not that thy Saviour will enlighten thee again, and fire thy heart with his love; so that thou mayest sit once more under his shadow, and rejoice in the light of his countenance. At the same time be earnest in prayer and supplications, lest hereafter the flame of this heavenly love should be again deadened in thy heart. Such is love “out of a pure heart,” unmixed with love of the world.

18. Let us now consider, in the third place, Love, as arising from a “good conscience,” and as it respects our neighbor. The love of God and the love of our neighbor are so closely united, that they can never be separated. The true touchstone of our love to God, is the love which we bear to our neighbor. “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God, love his brother also.” 1 John 4:20, 21. For the love of God cannot dwell in a man who is filled with hatred or malice, or divested of all bowels of love and compassion. If thou hast no pity on thy brother, who stands in need of thy help, how canst thou love God, who needs not anything that is thine, and has commanded thee to express thy love towards him, by bestowing marks of it upon thy brother?

19. As faith unites to God, so love unites to our neighbor; and as a man is made up of body and soul, so faith and love (that is, the love both of God and of our neighbor) make up a true Christian. Thus he that “dwelleth in love, dwelleth in God.” 1 John 4:16. And since God effectually desires the good of all men, it follows, that he who loves in like manner is of one heart with God; and that he who is otherwise affected is against God, and has not the mind of the Lord, but is the enemy of God as well as of his neighbor. He is, unquestionably, an adversary to God who is an enemy to men.