Kitabı oku: «True Christianity», sayfa 7
Chapter VII.
The Law Of God, Written In The Hearts Of All Men, Convinces Them That On The Day Of Judgment They Will Be Without Excuse
When the Gentiles … do the things contained in the law … they shew the work of the law written in their hearts.– Rom. 2:14, 15.
When God created man in his own image, in righteousness and holiness, and endowed him with exalted virtues and gifts, he impressed three qualities on the human conscience so deeply, that they can never be effaced: First, the natural testimony that there is a God. Secondly, a testimony that a day of Judgment will come. Rom. 2:15. Thirdly, the law of nature, or natural righteousness, by which man is enabled to distinguish between honor and shame, and to experience joy and sorrow.
2. For no nation has ever been discovered so wild and barbarous, as to deny that a God exists, inasmuch as nature furnishes internal and external evidence of this fact. Indeed, men have not only acknowledged the being of a God, of which they were assured by their consciences; but they have also been affected with a sense of his justice, as an avenger of evil, and a rewarder of good; and this persuasion arose from the consciousness, that, on some occasions, they were harassed with fearful apprehensions; while, on others, they felt a certain measure of peace and joy. By this knowledge, they even proceeded farther, and discovered the doctrine of the immortality of the soul, as appears from Plato, who most amply discussed this subject. And, lastly, they gathered from this inward law, that God was the author and source of all that was good in nature, and therefore ought to be worshipped by an assiduous attention to virtue, and with a pure heart. Hence, they defined virtue to be man's chief good; and schools of moral virtue were accordingly instituted by Socrates, and by other heathen philosophers. This may be sufficient to convince us, that God, even since the fall, has allowed a spark of natural light to remain in men, in order that they might be admonished of their heavenly origin, and be assured, that it was only by following these footsteps of divinity, that they could be restored to their former perfection. Some of the heathens themselves, have not been unacquainted with this truth; among whom is Aratus, the poet, quoted by St. Paul, who declares that “we are God's offspring.” Acts 17:28.
3. The Gentiles, however, stifling the testimony of conscience, contemned the light of nature, and “the work of the law written in their hearts” (Rom. 2:15); so that it cannot but be their own fault, that they are condemned and lost; and they are, as St. Paul argues, left altogether without excuse. Rom. 1:19, 20. And as the Gentiles knew, by nature, the justice of God, and that such as did evil were worthy of death; and yet not only committed evil but had pleasure in it; it follows, that they thereby condemned themselves, whilst “their thoughts accusing or excusing one another,” convinced them of the certainty of the day of judgment. Rom. 1:32; 2:15. But if the Gentiles shall be “inexcusable,” because, though endued with the natural knowledge of God, they sought him not, as was their duty; what shall they plead in their own behalf, to whom God hath given his Holy Word, and whom he hath so earnestly invited to repentance, by Jesus Christ his beloved Son; in order that, forsaking the corruptions of the world, they might, by faith, apprehend the merits of the Saviour, and obtain eternal life and salvation?
4. Therefore, every false Christian shall, in the day of judgment, be condemned by two mighty witnesses: by his own conscience or the law of nature, and likewise by the revealed Word of God, which will then judge him. In that day, “it shall be more tolerable for the land of Sodom,” than for such false pretenders to religion. Matt. 11:24.
5. Their anguish and torment shall be without end; since God has made the soul immortal and planted the conscience in it, to be both a witness and a judge. The conscience can never throw off the recollection of God, and yet cannot of itself approach him; which must be attended with unutterable pain to the soul, and expose it to the worm that dieth not, and to the fire that cannot be quenched. And the more the wicked have, through impenitence of heart, treasured up to themselves “wrath against the day of wrath” (Rom. 2:5), the more severe will this inward and eternal suffering be. For as God, in the exercise of his righteous judgment, gave up the Gentiles to a reprobate mind, because they sinned against their own consciences, and “the work of the law written in their hearts;” so that they became blind in their understandings, and rushed into every kind of filthy and abominable pollution; thus drawing down upon themselves the wrath of God, denounced against all crimes that are committed against the light of knowledge: so the same doom (yea, and a far heavier one) will be inflicted upon those who rest in the mere profession of the Christian faith, and deny the life and the power of godliness. The reason of this is obvious: such persons have contemned the inward as well as the outward word and testimony of God, and have not only persevered in a state of impenitence, but have resisted the Divine Spirit, and blasphemed Him who favored them with the light of his Gospel. On this account, God gives them up to a reprobate mind, so that they become worse than heathens and infidels. He sends them “strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” 2 Thess. 2:11, 12.
6. This is the true reason why vices of so detestable a nature universally abound among Christians; many of which were not so much as known among the Pagan nations. What satanical pride, what insatiable covetousness, what unheard-of intemperance, what bestial lust; in a word, what inhuman wickedness, is not practised by those who call themselves Christians! And whence does all this arise, but from that blindness and hardness of heart, which they have contracted by confirmed habits of iniquity. When those who are called Christians disdain to imitate the meek and lowly Jesus in their manners and their conversation; when they are scandalized at him, and consider it disgraceful to look to him whom God has appointed to be the light of the world, and our great example (John 8:12); then the righteous God gives them up to follow Satan; to take upon them the life of the devil, his abominable impiety, wickedness, and lies; that they may execute with him all the works of darkness, inasmuch as they refuse to walk in the light. For thus saith the Lord, “Walk while ye have the light, lest darkness come upon you.” John 12:35.
7. Finally, if God gave up the heathen to so terrible a blindness and so reprobate a mind; and this because they proved disobedient to the glimmering light of nature; or, as St. Paul expresses it, “because they did not like to retain God in their knowledge,” in order to be preserved by him (Rom. 1:28); how much more shall those be banished from life and salvation, to whom the truth of God has come not only by natural light, but by means of his revealed word, and the new covenant, and who yet haughtily despise these special tenders of divine mercy! Of which new covenant, God thus speaks: “I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more.” Jer. 31:33, 34; John 6:45.
8. And here, let us also attend to that which the Apostle says, concerning those who offend wilfully. “If,” says he, “we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law,” continues the Apostle, “died without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. It is a fearful thing to fall into the hands of the living God.” Heb. 10:26-31. These words, however, are not pronounced in reference to those who fall through natural infirmity, but against them who sin wilfully and against knowledge, and who persevere to the end in a state of impenitence.
Chapter VIII.
No One Can Find Comfort In Christ And His Merits, Who Does Not Truly Repent
No unclean person was permitted to eat of the passover.– Exod. 12:48.
It was the declaration of the Lord Jesus Christ, “They that be whole need not a physician, but they that are sick. I am not come to call the righteous, but sinners to repentance.” Matt. 9:12, 13. By this declaration the Lord teaches us, that he indeed calls sinners, but that he calls them to repentance; whence it is evident, that no man can come to Christ without true repentance and conversion from sin, and without a true faith.
2. Now repentance consists in dying unto sin through true sorrow for our sins, and in obtaining the remission of sins through faith and living unto righteousness in Christ. There is no real repentance unless a genuine godly sorrow is first experienced, by which the heart is broken and the flesh crucified. Hence it is termed “repentance from dead works” (Heb. 6:1); or the renunciation of such works as issue in death. To abstain from dead works is, therefore, one of the principal parts of true repentance.
3. If we be not the subjects of this repentance, the merit of Christ profits us nothing; nor can we lay the smallest claim to the benefits which thence accrue; for Christ proffers his aid, as the physician of souls, and his blood, as the only effectual medicine for our spiritual maladies.
4. But as not even the most precious remedy can effect a cure of a disorder unless the patient refrain from things that are hurtful in their tendency, and that resist the operation of the medicine, so the blood and death of Christ will be of no avail to him who does not fully resolve to forsake his sins, and to live up to the requirements of the gospel; for St. Paul says: “They who do such things (the works of the flesh), shall not inherit the kingdom of God,” and, of course, have not any part in the Lord Jesus Christ. Gal. 5:21.
5. Again, if Christ, by his most precious blood, is to become our medicine, it cannot be doubted that we must be in a diseased state, and that we must, for ourselves, feel that we are so. The whole need not a physician, but the sick only (Matt. 9:12); and none is spiritually sick (at least so as to be conscious of it) who does not experience unfeigned contrition for the sins which he has committed, and who has not a sense of the indignation of God which is excited against them. He is no proper patient for the physician of souls who avoids not worldly lusts and vanities, honors and riches; but goes on in a state of spiritual unconcern, without any regard to his past life or his final salvation. Upon a man of this character, no cure can possibly be wrought. He does not see his distemper, and therefore needs no physician. In short, Christ profits him nothing, and his merits leave no saving effect upon his soul.
6. Remember, therefore, O man! that Christ is come to call sinners to repentance; and that it is only such as are broken in heart and contrite in spirit; only such as fervently desire and thirst after this righteousness that are in a condition to receive the saving influence of the blood, death, and merits of the Lord Jesus.
7. Happy is he who feels in his heart, and still more happy he who proves obedient to this holy calling, that is, the “godly sorrow for sin, which worketh repentance to salvation not to be repented of,” and which is the work of the Holy Spirit himself. It arises, first, from the law, and from serious meditation on the passion of Christ, which abounds with loud invitations to unfeigned repentance. It exhibits, as in a mirror, both the wrath of God against sin, and also his infinite grace in saving the sinner. To make an atonement for our sins, Jesus shed his blood; and love induced him to die for us while we were yet sinners. Rom. 5:8. Here the divine justice and clemency combine for the salvation of souls.
8. How is it possible that a man who believes in Christ, should continue in sins which the Lord expiated at no less a price than his own most precious blood? When, therefore, O man! thou art tempted to pride and ambition, reflect upon the contempt and humiliation to which Jesus submitted in order to atone for thy pride and thy ambition. When thou art covetous after this world, think of the poverty which he underwent that he might make satisfaction for thy cupidity; and, surely, this will extinguish in thee the love of money and of worldly estates. What anguish and agony did Christ suffer on account of thy lusts and sinful pleasures; and art thou yet in pursuit of these pleasures that will leave behind them a mortal sting? Alas! how great must be the corruption of our nature when we can delight in things for which our Redeemer and Lord was sorrowful even unto death! Christ died to expiate thy wrath, hatred, and enmity; to atone for thy bitterness and rancor, for thy love of revenge, and the implacableness of thy spirit. This he effected by his extreme mildness and patience, mercy and long-suffering. And wilt thou be angry on every trifling occasion, and esteem revenge to be sweet, when, to atone for it, thy Redeemer drank to the very dregs the cup of bitterness and affliction?
9. Truly as many as assume to themselves the name of Christians, and yet do not forsake the pleasures of sin, “crucify Christ to themselves afresh, and put him to an open shame” (Heb. 6:6); and it is, therefore, utterly impossible that they should partake of that merit which they tread under foot. They pollute the blood of the everlasting covenant, and do not believe that their sins are expiated by it. They do “despite unto the Spirit of grace;” they despise and resist him; and, by their ungodly lives, scorn and condemn the grace of God offered in Christ Jesus. Heb. 10:29. Hence, the blood of the Saviour, which was shed for their sakes, cries aloud for vengeance against them; and this it does by the righteous judgment of God, which they thus draw down upon themselves, – a consideration that ought to strike a terror into every one that names the name of Christ. Indeed, “it is a fearful thing to fall into the hands of the living God” (Heb. 10:31); for he is a living God, and not a lifeless idol, incapable of punishing so scornful a contempt of his grace and mercy.
10. With this divine wrath and vengeance, even their own consciences threaten them, as inevitably following those who (though they know that it was to atone for sin that the Son of God died so ignominious a death) are yet not careful to put away their sins.
11. It was for this reason that, soon after the death of Christ, repentance was preached over all the world; namely, both because he died “for the sins of the whole world” (1 John 2:2); and because in all places of the world men should repent. Acts 17:30. Thus it is said, “God now commandeth all men every where to repent,” and to receive with a contrite, penitent, and believing heart the sovereign medicine purchased by the death of Christ, in order that the grace of God be not frustrated, but answer the end designed.
12. Remission of sins immediately follows true repentance; but how shall a man have his sins remitted when he does not repent of them, nay, when he still rejoices in them? Nothing surely could be more preposterous than to expect that sins should be pardoned which a man has no design to renounce; and nothing can be more absurd than to seek consolation in the sufferings of Christ, and yet continue in the mire of sin which caused Christ's death.
13. But certain and obvious as these truths are in themselves, there are many that call themselves Christians who never repented, and who yet will presume to lay claim to a share in the merits of Christ, and in the remission of sins which he has purchased. They have not ceased to indulge their accustomed wrath, covetousness, pride, malice, envy, hypocrisy, and unrighteousness, but have rather become more and more enslaved by them; and yet, alas! they expect forgiveness of sin, and presumptuously apply to themselves the merits of Christ as a defence against the impending judgment of Almighty God. And though this is one of the grossest and most palpable of errors, yet they do not hesitate to bestow upon it the specious name of faith, by which they hope for salvation. These are they that flatter themselves to their own destruction; fondly supposing that they are true Christians because they have a speculative knowledge of the Gospel, and because they believe that Jesus died for their sins. This, alas! is not faith, but fancy; and thou art an unhappy, and most awfully infatuated false Christian, if thou canst suffer thyself to be deluded in this manner! Never did the Word of God teach such a doctrine; but the unvarying language of the inspired writers is: “If thou earnestly desirest the pardon of thy sins, repent of them, and firmly resolve to give up the practice of them; and thus, grieving from thy heart that thou hast so greatly offended God, and determining to lead a new life, believe on Jesus Christ, the great propitiation for the sins of the whole world.”
14. But how should that man feel sorrow for his sins, who will not be induced to quit them? and how should he quit them, while he remains unconcerned about committing them? Christ, and all his apostles and prophets, unite in teaching thee, O man! that thou must die to the world and to thy sins; die to thy pride, thy covetousness, thy lust, and thy wrath; and that thou must return to the Lord with all thy heart, and implore his gracious pardon. And this being sincerely done, thou art absolved, and thy sins are forgiven. Then, the heavenly physician looks upon thee graciously; for he is come to revive those that are of a contrite spirit, and to bind up the broken in heart. Ps. 147:3. But if thou seekest for some other way to be saved, than that which is here pointed out, then Christ will profit thee nothing, and the boasting of thy faith is altogether vain. For true faith renews him who possesses it; it mortifies sin, and raises the soul, with Christ, into a new life; for such a man lives, by faith in Christ, in his love, his humility, his meekness, and his patience. It is thus, O man! that Jesus becomes unto thee the way of life, and thus thou becomest in him a “new creature.” But if thou continuest to commit thy favorite sins, and remainest unwilling to die to the corrupt bent of “the old man” (Rom. 6:6; Eph. 4:22), how wilt thou pretend to be a new creature? How is it possible for thee to belong to Christ, when thou dost not “crucify the flesh, with its affections and lusts?” Gal. 5:24.
15. Even if thou shouldst listen to ten sermons in one day, shouldst confess thy sins every month, and receive the Lord's Supper, thou wouldst derive no benefit from such exercises, nor obtain the remission of sins; the reason is, that thou hast not a penitent, contrite, and believing heart, which can be reached by the healing influences of the medicine. The Word of God and the Sacraments are, indeed, salutary remedies; but they are such to those alone who unfeignedly repent and believe. What would it profit, to anoint a stone with costly ointment? What harvest shalt thou reap, if thou sowest among briers and thorns? First pull up the thorns and thistles that choke the good seed, and, then, thou mayest reasonably expect the precious fruit. Luke 8:7. And, in fine, Christ will never profit thee at all, if thou continuest to love sin rather than Him. The birth of the Saviour is of no advantage to a man whose aim it is not to be born with him; nor shall his death avail for any, who are not disposed to die to sin, and to mortify the deeds of the flesh. Rom. 6:11. So, the resurrection of Christ will benefit none who will not rise from sin, and live unto righteousness; nor will his ascension prove a blessing to any who refuse to ascend with him, and to have their conversation in heaven.
16. But when, on the contrary, a man, like the Prodigal Son, truly returns to his offended father, deploring, hating, and forsaking his sins; when he earnestly seeks forgiveness, and, with the eye of faith, beholds Christ and his bleeding wounds, as the Israelites beheld the serpent of brass, and lived (Numb. 21:9); when, at last, under a real sense of guilt, he cries out with the penitent publican, “God be merciful to me a sinner” (Luke 18:13); then, then, the pardon is granted, the absolution is sealed, however great and many the sins be which he has committed against his God.
17. Such is the efficacy of the redemption which the blood of Christ has effected, and of so extensive a nature is his merit, that it is fully imputed, through faith, to every penitent soul. Thus is brought to pass the scripture, “He giveth repentance and forgiveness of sins” (Acts 5:31); that is, he pardons the repentant sinner freely and wholly, for Christ's sake. For it is a pleasure with God to exercise mercy, and to forgive a sinner. “My bowels are troubled for him; I will surely have mercy upon him, saith the Lord.” Jer. 31:20; Hosea 11:8. Then it is, that the death of Christ is rendered truly effectual; and then it is, that the angels of God rejoice in heaven (Luke 15:7), because the blood of Christ was not shed in vain for the poor sinner for whom He had died. 1 Cor. 8:11.
