Kitabı oku: «True Christianity», sayfa 39
Section VII.
That God Invites And Engages All Men To The Exercise Of Prayer, And Promises To Hear Their Petitions
Whosoever shall call on the name of the Lord shall be delivered.– Joel 2:32.
1. These words ought to be carefully considered; for it is not sufficient to believe that God knows all things; we must also remember that God commands us to pray, and promises to hear us. Thus, “Whatsoever ye shall ask the Father in my name, he will give it you.” John 16:23. “Everyone that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.” Matt. 7:8. “Men ought always to pray, and not to faint.” Luke 18:1. “If any one lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him.” James 1:5. “If we ask any thing according to his will, he heareth us.” 1 John 5:14. “All things whatsoever ye shall ask in prayer, believing, ye shall receive.” Matt. 21:22. In all these places, both a command and a promise are expressed; which must needs make an impression upon every man that has not a heart of stone; and he that does not believe them, is in a desperate state, and deserves not the name of a man. But if these things are true, and acknowledged to be so, why do we not believe them? Why do we not pray? Why are not our prayers heard? Why do we not receive the gifts and graces of the Holy Spirit? Verily, because we do not pray with faith, nor wait upon God with constancy and patience. For the property of true faith is to submit ourselves to God, in a quiet and peaceful resignation of mind; but he that wavers, is unfaithful and inconstant, and makes his own prayers void. Moreover, he denies the truth and power of God, making him either unable or unwilling to supply our wants. Both these are signs of a perverse spirit.
2. On the other hand, faith gives quietness to the soul, and makes it capable of divine grace. God requires nothing from man but that he should be quiet, and rest from all his works, and especially from himself. The spirit and mind of man are like waters, upon which the Spirit of God is perpetually moving. Gen. 1:2. So soon as our spirit is quiet, and at rest from the impetuous motions of worldly thoughts, then God rests upon it, and speaks forth the word of his power into such quiet and still waters; and the moment of this divine influx is of more value than the whole world. Still waters are easily warmed by the sun, but violent and rapid streams seldom or never. Unbelief sacrilegiously robs God of his honor, destroying the very names of faith and truth. This changes the Christian into a heathen and atheist, and, unless repented of, will lead to his everlasting destruction.
A PRAYER.
O Eternal, faithful, and righteous God, who canst not lie; I know that thou dost graciously invite, encourage, and impel all men, for their own infinite advantage, to pray unto thee; and dost offer thy grace and mercy equally to them all, without distinction or partiality. Grant, I beseech thee, Holy Father, that I may seriously lay these things to heart, and attain a true, firm, and upright faith, and not be deaf to the invitations of thy infinite mercy; but may constantly and cheerfully submit myself to thee, and expect with patience thy light within my soul. Amen.
Section VIII.
God Is No Respecter Of Persons, But Has An Impartial Love For All His Creatures
The Lord is good to all, and his tender mercies are over all his works.– Ps. 145:9.
1. I am now indeed convinced (some one may say), that God knows my necessities better than I can discover them to him; that he has commanded prayer, and promised to hear it: but I am not yet fully satisfied, whether I in particular am not excluded from the benefit of these promises? – Come, then, and let us now show that God is no respecter of persons, in opposition to those blind guides, who, by their false interpretations of some places of Holy Scripture, particularly Rom. 9:13, Mal. 1:2, and the like, have endeavored to prove that God has an aversion to some particular persons, and a partial fondness for others; contrary to the plain and indisputable testimonies of Holy Scripture, which we ought firmly to fix in our minds, that we may not be perverted by the false glosses of unreasonable men.
“Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth him, and worketh righteousness, is accepted with him.” Acts 10:34, 35.
“The Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.” Deut. 10:17, 18.
“God accepteth no man's person.” Gal. 2:6.
“There is no respect of persons with God.” Col. 3:25.
“As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. – As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness. – None of his sins that he hath committed shall be mentioned unto him.” Ezek. 33:11, 12, 16.
“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.” 1 Tim. 1:15, 16.
“God will have all men to be saved, and to come unto the knowledge of the truth.” 1 Tim. 2:4.
“God is not willing that any should perish, but that all should come to repentance.” 2 Pet. 3:9.
These and such testimonies of Scripture ought to be deeply imprinted on our minds, that every one may know, that all men are equally dear to God; that all men were created by him according to his image, and redeemed by Jesus Christ. Moreover, God has sworn by himself, that he desires not the death of a sinner. Hence God assists us all by his prevenient grace, not waiting till we are worthy to receive it. He comes to us, before we come to him; he knew us, before we knew him; he loveth us, before we love him; he loved us while we were yet his enemies. Rom. 5:10. He, therefore, is blind and impious, who dares assert that God does not love all men alike. Such a one scorns the God of heaven, accuses him of injustice, and makes him a respecter of persons.
2. But when it is said that God loved Jacob, and hated Esau (Rom. 9:13), such language is not to be understood of them personally, or as indicating only hatred, but refers to the exclusion from the inheritance in the land of promise – not to a hatred which refuses salvation, but to the refusal of temporal blessings. And though we are all sinners, yet God has a greater regard for those that love him than for those that continue in their sins and blindness, neither acknowledging God for their Father, nor bringing forth the fruits of repentance. God takes no pleasure in the wickedness of these men; but rather desires that all should be saved. And whereas it is said that “he hath mercy on whom he will have mercy; and whom he will he hardeneth” (Rom. 9:18); we must know that he hardeneth none but those who by their unbelief and impenitence have hardened themselves. These, indeed, he does at length, with reluctance, leave to themselves; and being thus forsaken, they naturally fall into a state of entire obduracy. And whereas it is said, that “it is not of him that runneth, but of God that sheweth mercy” (Rom. 9:16); it is plain that God doth elect and anticipate us by his grace, and not we ourselves, and that he is the Author and Giver of all our graces; so that whatsoever good we do, is owing to him, and not to ourselves.
3. This is the true interpretation of those places, which some perverse minds have interpreted, as if God had decreed to damn a great part of mankind (as the poets feigned of Saturn, who hated and devoured his own children). This is a doctrine that tends directly to subvert our faith, and to precipitate men into despair, or into a rude, lawless and Epicurean mode of life, as appears by woful experience. From all which snares, and deceits of the devil, may the Lord deliver us! Amen.
A PRAYER.
O Eternal and most righteous God, who acceptest not the persons of men; but art so just in thy dispensations towards us all, as to anticipate us with thy grace and favor, not waiting till we are already worthy, but bestowing thy prevenient grace to make us so; teach me, by thy Holy Spirit, gratefully to acknowledge thy boundless mercy towards us. Let thy light arise in my heart, that I may not, with the wicked world, disown that grace which thou hast already bestowed upon me, which is that treasure hidden in the field, the earnest of the inheritance of the saints; but may diligently search after it, find it, taste it, and enjoy it. Amen.
Section IX.
Showing That It Is Equally Sinful To Pray To God Upon The Presumption Of Our Own Merit, And To Forbear On Account Of Our Unworthiness
Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.– Luke 15:21.
1. He that prays upon the presumption of his own holiness and piety, walketh not in the direct and plain path of the children of God; but turns to the right hand, outruns his Saviour, and, like a sacrilegious robber, deprives him of the honor due unto him (since He alone is our righteousness, our holiness, and our sanctification, 1 Cor. 1:30), and depends entirely upon his own unprofitable works; not acknowledging the merit of Christ alone, but depending upon human righteousness, and believing that God hears our prayers, not for the sake of Jesus Christ, but for the sake of man's good works. But this is directly contrary to Scripture. “If thou, Lord, shouldest mark iniquity, O Lord, who shall stand? – But with the Lord there is mercy, and with him is plenteous redemption.” Ps. 130:3, 7. A man may as well say, that the operation of his eyes causes the light of the sun, as that his own righteousness is the cause of his receiving the grace of God. Abraham, Isaac, Jacob, Elias, &c., were all saved by grace; all joining in that petition, “Enter not into judgment with thy servant, O Lord, &c.” Ps. 143:2.
2. He, on the other hand, that neglects to pray from a sense of his manifold transgressions, judging himself upon that account unworthy to speak to God, turns to the left hand, and sinks in his own misery and unworthiness, affronting the Son of God, and (without repentance) running into despair; whilst he thinks that the passion and death of Christ are not sufficient to atone for the sins of the whole world. Against this temptation, let us call to mind, that “where sin abounded, there grace did much more abound.” Rom. 5:20. For our misery appeals to the mercy of God, our weakness to his power, our unworthiness to his majesty, our unrighteousness to his righteousness.
“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.” 1 Tim. 1:15.
“As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” Ezek. 33:11.
“There is now no condemnation to them that are in Christ Jesus.” Rom. 8:1.
“As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness.” Ezek. 18:21; 33:12.
“For this (the remission of sins) shall every one that is godly pray.” Ps. 32:6.
“Be not righteous overmuch, neither make thyself over wise.” Eccles. 7:16.
“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1:9.
“Righteousness shall look down from heaven.” Ps. 85:11.
3. If I resolve not to pray till I know myself to be worthy, I shall certainly never do it at all. And if I should not desire God to bestow upon me his grace and favor, till by my own strength I became just and holy, I should never obtain anything. Alas, poor man, what canst thou bestow upon him who standeth not in need of thy gifts? Rom. 11:35. Or what canst thou obtain by the workings of thy corrupt nature, which, however specious in thine own eyes, are of no value in the sight of God? Rom. 3:24. Verily, nothing at all. Away, then, with all those who glory in their own righteousness, and pretend to justify themselves; yea, let all creatures keep silence before God. Thine own worthiness will here avail thee nothing, and thine unworthiness shall do thee no harm; for the Lord Jesus Christ, thy Saviour, is he that “forgiveth thy unrighteousness, and covereth all thy sin.” Ps. 32:1. But rather conclude with thyself, that as a drop of water is swallowed up in the sea, so are all thy transgressions in the boundless and incomprehensible mercies of Jesus Christ.
A PRAYER.
O Merciful and compassionate Father! who teachest me in thy holy word how I ought, in thy Son Jesus Christ, to walk in the narrow way, turning neither to the right hand nor to the left; that I may neither fall through a vain presumption of my own piety, nor be cast into despair by the gloomy prospect of my guilt, and so die in my sins; grant that I may seriously consider that neither my good works can merit, nor my sins hinder, the grace of Christ, my Redeemer; that so I may continue firm and steadfast amidst all my temptations; that I may neither be misled by the evil spirit of presumption and spiritual pride that walketh at noonday, nor be afraid of the destroying angel of despair that walketh in darkness; but that, having conquered the weakness of my nature, I may continue steadfast in the faith, filled with spiritual joy and consolation. Let thy grace, blessed Lord Jesus, begin, carry on, and perfect this good work in me. Amen.
Section X.
The True Worshipper Ought Not To Seek After God In Any Particular Place; For He Finds Him Everywhere In Spirit And In Truth
The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. The true worshippers shall worship the Father in spirit and in truth.– John 4:21, 23.
1. Where shall we find God? Jer. 23:23. Must we look for him in consecrated temples? Must we seek him in the ends of the earth? Must we search for him in the stars, or at Jerusalem, or upon the top of Mount Tabor? No! but “in spirit and in truth” (John 4:23) seek and find him. We are, indeed, sometimes forced to the fatigue of long journeys, in order to make our complaints, and beg the protection of the princes of this world; but God is everywhere; “He filleth heaven and earth” (Jer. 23:24), and is nearer to all creatures than they are to themselves. “He is above all, and through all, and in us all.” Eph. 4:6. The utmost dimensions of space, and even the boundless extent of eternity, appear to him as but a single point. Ps. 139:7. As a man that walks at noonday, in an open field, is environed with light, whether he discern it or be blind, so are all creatures surrounded with the presence of God. These are the waters upon which the Spirit of God moves, penetrating through all beings and all spirits, though ever so pure and glorious. God is always near to us, though many are not so to him, having no more perception of the communications of his presence than a blind man has of the light, which he sees not, though surrounded by it. God never turns away from us; but we, being turned away from him, fall into that degree of blindness, as to say, that God has withdrawn himself from us, and is become unkind to us; whereas, the change is only in ourselves, and in our own hearts, by which we are tempted to charge God foolishly. Thus the sinner, by turning away from God, becomes his own tormentor; whilst God continues unchangeably just and good in all his works (Ps. 145:8); however often man, being blinded and turned away from God, may represent him as an angry, unjust, and unmerciful being.
2. Hence, then, we may gather the genuine sense of those passages of Scripture, which say that “the kingdom of God is within us,” and not without us (Luke 17:21), and that we have nothing to do with “them that are without.” 1 Cor. 5:12. These, without all dispute, are not to be understood of any external place, but of the spirit or inward man, according to the faith. To confine the kingdom of God to any certain place, is antichristian, even as our blessed Lord has told us that men will say, “Lo, here is Christ, or lo, there.” Matt. 24:23. But if any place could save or condemn a man, then Lucifer himself could never have become a devil in heaven; nor would Adam ever have sinned in paradise. So if any place would condemn a man, then should no man living be saved; since this whole world lieth in darkness, and all the inhabitants thereof are under the dominion of the devil, who is the prince of it. John 12:31. He therefore that has faith, though with Jonah he were in the depths of the sea, yet would be in the kingdom of God; and he that has it not, though he were in the church, heard sermons, and would join in acts of communion, yet in the sight of God he is without, and has no part in, or title to, the kingdom of God.
A PRAYER.
O Lord Jesus Christ, who art the only way, light, and gate of heaven, I praise thee from the bottom of my heart, that by this meditation, thou teachest me how I am in thee, and thou in me, in whatsoever place I am; how thou, my true and only High Priest, art with me, and deliverest me from my sins, whensoever I lift up my heart to thee. Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me. Teach me, O Lord, always to acknowledge this, and not after the manner of this ungrateful world, to undervalue or despise this hidden treasure; but that I may in true faith seek, find, taste, and enjoy it. Amen.
Section XI.
The Worshipper Is Not Restricted To Certain Times Of Prayer, But May At Any Hour Address God In Prayer, Provided That He Does Not Hinder Himself
In an acceptable time have I heard thee, and in a day of salvation have I helped thee. – Seek ye the Lord while he may be found, call ye upon him while he is near.– Isa.49:8; 55:6. Behold, now is the accepted time, behold, now is the day of salvation.– 2 Cor. 6:2.
1. From what has been already said concerning the place, and what we are now observing further upon that head, it is plain, that he is truly happy who is in the kingdom of God. The reason of this is, because he has the treasure within him, wheresoever he is; and that he, who, through unbelief, is not in the kingdom of God, is truly a stranger and foreigner, however he may with other Christians, hear sermons and receive the Sacrament. The place will neither save us nor condemn us; that can be done by nothing but faith or unbelief existing in the heart and spirit of man. The true Christian, in whatever place he lives, as he has the Spirit of Christ within him, so he has, by consequence, a principle of grace, pardon, and remission of sins; for Christ is in him. I speak not this to discourage the external exercise of preaching; but for the comfort of all sincere souls under necessities, sickness, or in strange lands; when they are assured that they are truly in Christ, that Christ is in them, and that they are not “without” but “within.” This should also alarm the sinner, who, though living among Christians, yet, in the sight of God is excluded. For every unbeliever cuts himself off from the body of Christ, and from the most valuable privileges of his communion; so that a wicked man, under the agonies of sickness, would receive no benefit by having the Holy Sacrament, though the priest, or even the pope himself stood by him; or by being brought and laid in the midst of the church. But if a man has within him a true and living faith, it could do him no harm, though he should die in a heathen country, or on the sea, without the comfort of the Holy Sacrament, or a priest; because Jesus Christ, the true High Priest, is in him, and even the kingdom of God, as our blessed Lord abundantly testifies John 4:21; Luke 17:21; Matt. 24:23. How blind then and miserable are those men who seek for blessedness from man, confining it to a certain place, and look to external things. This, however, is the case with many thousands who thus lose the internal treasure. Externals are but means, which though not to be despised, yet are not to be valued as the end itself, to which they are intended to lead. Christ is the great treasure of man, who can bestow himself without the use of means, where they cannot be had. We come together in the church, that with one accord we may exhort and admonish one another in the divine Presence, call upon God to avert public evils and calamities, and exercise one another in divine matters, that so we, who are otherwise totally blind in spiritual things, being excited by these means, may at length understand and see that God is not contained “in the heaven of heavens” (1 Kings 8:27), nor confined to any place; being, as Job witnesseth, “high as heaven, deeper than hell, longer than the earth, and broader than the sea.” Job 11:8, 9.
2. What we have observed of place, may be also applied to time, to which the eternal and unchangeable God is by no means confined, so as not to be always at liberty to hear our prayers. Great men and princes of this world are not always to be spoken with, and frequently refuse admittance to their petitioners; being engaged either by the necessities or diversions of life. But our God cannot be thus separated from his creatures; at one view, He sees, and hears, and considers all things that are done upon the earth, and “understandeth our thoughts afar off.” Ps. 139:2. He numbereth “the very hairs of our heads” (Matt. 10:30); and “a thousand years in his sight are but as one day.” Ps. 90:4; 2 Pet. 3:8. God is not capable of alteration or change; is confined to no time, limited by no place, always ready to hear and to help us; yea, he is continually “standing at the door, and knocking, that we may open to him.” Rev. 3:20. So that he is always ready, but we are not. Whereas if we would constantly and without ceasing wait for Him, we should never fail to receive a ready answer to all our prayers.
3. But alas! the concerns of this lower world have so great an influence upon our minds, distracting our thoughts, and withholding us from devout retirement, that we must endeavor to purify our minds from all thoughts of the creature, according to a devout writer, who advises us, “to lay aside all thoughts of this or that thing, time or place, and bring all the powers of our souls into profound repose.” And in this sabbath or rest of the soul, in this quiet cessation from the cares and labors of corrupt nature, when we pray, God descends with his living word, and the soul of man perceives and tastes the truth and love of God; of which, before this patient preparation, it was wholly ignorant and insensible. So that the soul cannot forbear crying out in the words: “The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth!” (Exod. 34:6.) “Now, I find thy prevenient grace helping my infirmities, and assisting me to pray as I ought.” Then thou wilt be amazed at the blindness of thy own heart, which gave thee so imperfect a notion of God, as to believe that God was to be persuaded with external ceremonies, and clamorous prayers, and that he stood in need of a long relation of thy wants and necessities; whereas He sees to the very bottom of thy soul, and “understandeth all thy thoughts afar off.”
A PRAYER.
Almighty, eternal, and most merciful God and Father! Thy goodness and truth are higher than the heavens, deeper than the sea, wider than the earth; all places are to Thee the same, and in thy sight all times are alike. Thou art above all places and all times, and yet dost penetrate and fill all things. Thou art nearer to me than I am to myself; thou anticipatest me with thy grace, and embracest me with thy mercy, which, through my blindness and misery, I could neither know nor hope for. Grant, that by thy Holy Spirit, I may seriously lay these things to heart, and for the future, look up to thee as my merciful Father, who knowest all things, and art present at all times, and in all places, that I may no more presume to judge of Thee by any natural blindness, and no more persuade myself that Thou art to be awakened, or prevailed upon by my crying; that thou needest any long discourses of mine, or requirest any certain time for prayer. But give me grace to consider, that the true worshipper may have access to Thee at all times, and in all places, and that thy goodness is always and everywhere present with us; but that no man can enjoy it, or taste of thy sweetness, unless he be first awakened and encouraged by Thee to engage in devout prayer. That I may worthily and effectually perform this, give me thy Holy Spirit, who may work in me to will and to do according to thy good pleasure. Amen.
