Vol 01 - Chapter 02 - That just affliction before GOD,

Chapter 02 - That just affliction before GOD
depends only on the merit of CHRIST Jesus, and consists in the pardon of sins received by faith, which produces all the fruits of righteousness.
1. As a skilful builder, who is to raise a lofty structure, takes care to lay a deep foundation; so the most merciful GOD, being to erect the everlasting palace of our salvation, thought fit to lay the foundation thereof, in the depth of his mercy, upon the person and office of his dearest Son CHRIST Jesus, as on an immovable rock, according to the prophecy of Isaiah, " Behold I lay in Sion, a tried Stone, a precious Corner-Stone,, a sure Foundation," Which Stone CHRIST intimates to Peter, saying, that " thereon he will build his church," which shall be so steadfast, "that the gates of hell shall not prevail against it."
2. This is the Head-Stone of the heavenly temple; this is the Rock that was preached by the apostles Peter and Paul. Upon this foundation has God built our righteousness, faith, and eternal salvation. And as God has placed the ground-work of our salvation in the depth of his mercy, in his well-beloved Son; so he has also founded the same in the depth of our heart, that through the power of a Divine faith enkindled in us by the Holy Spirit, the righteousness of CHRIST may be apprehended; and freely by the same faith, without any respect to our own works, whether antecedent or consequent, be made over, and given us.
3. To the end that, in the first place, by this means he might purify man from the most inward centre of the soul; even as man had by SATAN been infected and depraved thoroughly in all the powers thereof: for without faith it is impossible ever to go so deep, or to search and cleanse the ground both of good and evil in us.
4. Secondly, our righteousness must proceed from faith only, because this is the work of God himself, that so our righteousness may be the operation of God: not some external action, like that of the Pharisees, specious in outward appearance only, but not possessing the heart. This righteousness and holiness, which by faith he gives us, is much more excellent than that which Adam, though he had not sinned, would have left us. The obedience of CHRIST was far more acceptable to GOD, than the innocence of Adam; so that a thousand such as Adam could not have equaled CHRIST alone. For however he, had he continued in the state of innocence, would have left us an hereditary righteousness, of which we should have been possessed: notwithstanding, unspeakably greater, and more excellent, is our union with God in CHRIST, since he being made man, has so purified and exalted the human nature in himself, that the primitive state of Adam is not once to be compared with it.
5. Angels cannot, and much less can man, be the foundation of our righteousness. For neither had an angel died for us, nor was any of the angels found able to open the book of life, when it was shut:, and inconstant is all the righteousness of men; which, being defiled by the pollution of sin, soon tumbles to the ground: for "when the righteous turneth away from his righteousness, all his righteousness that he has done, shall not be remembered." And therefore must our righteousness be founded upon a better, yea, upon an immovable and eternal foundation, and must stand unshaken, " though the mountains shall depart, and the hills be removed;" according to what is foretold by the prophet Daniel, " Everlasting Righteousness shall be brought in:" and by Isaiah, " My Salvation shall be for ever, and my Righteousness shall not be abolished." Nor surely can it be other than a most excellent and an Infinite Good, which a Person most excellent, by an infinite satisfaction, has for us acquired.
6. The cause why God will have our righteousness to be apprehended by faith, is his truth and promise, upon which faith rests and stands firm, and by which God has ascertained righteousness to Abraham, and 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." Upon this promise therefore of grace, fulfilled in CHRIST, has God established our righteousness; according to what is asserted by the apostle to the Galatians, "Even as Abraham believed GOD, 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 Scriptures foreseeing that God would justify the heathen through faith, preached before, the gospel unto Abraham: In thee shall all nations be blessed. So then they which be of faith, are blessed with faithful Abraham." And thus "grace and-truth came by Jesus CHRIST." But,
7. God has made his grace, and the merit of CHRIST, the basis of this righteousness, that CHRIST. alone might have the honor. " In him alone is our help." Of our righteousness and salvation he is the beginning, the end, and the all, "That every mouth may be stopped; by grace ye are saved, through faith,-not of works, lest any man should boast." If our righteousness were of ourselves, and from our own works and merits, then should there be no room for grace, nor should we have occasion for mercy or pardon of sin. Moreover, there should be no place for humility, nor for the fear of God; neither would faith and prayer turn to any effect; yea, we should have no need of a Mediator, Redeemer, and Savior. CHRIST had then died in vain, and it would he on us, by an external and internal obedience, to fulfill the whole law. So inconsistent is the doctrine of justification by works, with the foundations of the whole Scripture.
8. In fine, that our salvation and righteousness are established upon the grace of GOD, and the person and office of CHRIST; and that we are through CHRIST made righteous, holy, blessed, and sons and heirs of God; also that the righteousness of CHRIST_ is ours; his life ours; his happiness ours, and so whole CHRIST, both according to his Divine and human nature, is ours: this verily is our highest consolation, glory, joy, peace before GOD, and all the angels and elect; our highest wisdom, strength, might, victory, triumph' over sin, death, the devil, hell, the world, and all enemies. For which praise be to GOD, to all eternity! Amen.
9. The true Christian, by faith in CHRIST, is not only justified, -but also made the temple and habitation of CHRIST and the Holy Spirit. To this end is his heart purified of God by faith, that therein CHRIST may live and reign. By CHRIST is the Holy Spirit given to him, to create in him a new heart,. being endowed with a cheerful and ready principle of action; that with willingness and freedom of spirit, he may do what is acceptable to God. Which new and holy obedience, is not of the law, but arises from a lively faith. For true and living!,faith does all things willingly and of its own accord; it reneweth the man, purifies his heart, joyfully loves his neighbor, hopes all things, prays, praiseth, confesseth, and feareth God. It is patient, humble, merciful, loving, meek, easy to be reconciled, compassionate, peaceful; readily forgiveth offences, hungereth and thirsteth after righteousness, embraceth God with all his grace, and chrict with all his merit, and the full pardon of sins.
10. But on the other hand, it must still remain an unshaken truth, that Christians ought to make continual advances, and daily wax stronger in CHRIST; that they may not continue in a state of infancy, how difficult soever it may be to mortify the flesh. They must study’~ charity out of a pure heart, and of a good conscience, and of faith unfeigned:" and have this in perpetual remembrance, that all outward performances are valued by God according to the inward disposition of the heart. Wherefore if the heart be good, whatever you dost, is also good: but if evil, and perverse, then all thy works in the sight of God are hateful and extremely evil. Such as you art in thy heart, such art you accounted before God; and such are thy prayers, thy frequenting of public worship, thy giving alms, and thy receiving the sacrament.
11. Whosoever therefore is desirous to try himself, I would advise him to set the commandments of GOD, as by CHRIST interpreted, before his eyes, and to learn by his own heart to judge of all his actions. By this means he shall clearly perceive, if what he does, is acceptable or hateful to GOD, and if he brings forth the genuine fruits of that inward righteousness which is of faith. If, for example, you dost find that you defilest not thy conscience with external idolatry; in this surely you dost well; but yet I would have thee examine thyself whether you also abhorrest all internal idols; if you art within, what outwardly you pretendest to be; or if thy heart be not set upon the world, avarice, or pride; since if you findest it to be so, it is plain that the outward work is of no account before God.
12. I keep the Sabbath, sagest You, and therein you dost well; but look on the disposition of thy heart: dost you therein celebrate the true Sabbath Dost you rest from evil thoughts and desires Is thy heart devoted to GOD, and still from the noise of the creatures, that God!nay operate in thee Dost thou- frequent the church Veil_! but see you carry not along with thee the worm of arrogance and vanity, which secretly gnaws thy conscience. If you shall say, I am baptized into CHRIST, I have the pure word of GOD, I hear it, I receive that most venerable sacrament of the Lord's Supper; I believe and confess all the Articles of the Christian faith: therefore I am a Christian. I will not deny, that you arguest aright, if thy heart agree with thy profession; but without this, all is mere trifling. Look therefore into this, and judge of thyself by thy inward state. See if thy heart and actions agree to that sacred name; if the Spirit is in thee, the anointing, and the fruits demonstrating a true Christian. You sayest, you art baptized; and indeed you art! But take a view of thy heart, and see if you walkest in newness of life; in continual repentance, and unwearied mortification of the old man. You has the pure word of GOD, and hearest it. This is right; but look into thy heart, and consider, if, as bodily food passes into flesh and blood, so the word is converted into thy life and spirit; if it be not, whatever you lost is vain.
13. With a singular zeal you defendest the purity of doctrine. And this is not inconsiderable; notwithstanding I would have thee examine, whether by the purity of doctrine,. you have attained unto purity of heart. May we not nd many rigid defenders of the pure doctrine, who are yet full of pride, bitterness, covetousness, and other vices The name of the Lord is a cloak to their impiety.
14. You have been often present at the holy supper. And what then Search thine heart, I beseech thee. If you has been a partaker of the flesh and blood of CHRIST, why does the flesh and blood of Adam live and reign in thee Should not the life of CHRIST shine forth in all thy conversation Should not his charity, meekness, and humility appear in thee Or what advantage will accrue to thee, if you receivest CHRIST in the sacrament, but deniest him in thy life and manners.
15. You sayest, that you believest cell the Articles of faith. Very well! have recourse unto the touchstone of thy heart. For that only is a true faith, which uniteth man with GOD, and God with man. If these effects are wanting, thy faith is vain, and only separates thee further from God. If you believest in CHRIST, CHRIST must be in thee, and live in thee. If you believest that CHRIST suffered death for thy sins, you thyself must also die unto sin, and leave the world, with all its pride and covetousness.- If this be not done, whatever you affirmest of thy faith, all is but a vain imagination and a delusion.
16. If you believest CHRIST, was crucified for the sins of the world, thyself must be crucified to the world. This, if you neglect, neither art you a living member of CHRIST, united with him by faith, if you believest that CHRIST has risen front the dead, you must abide united unto him thy head, by rising spiritually from sin, or assuredly thy boasting is vain. In a word; the nativity, death, passion, resurrection, and ascension of CHRIST, must be after a spiritual manner transacted in thee, otherwise whatever you may affirm of thy faith, it will prove no better than a vain and lifeless image of that which is true and living. So if you believest in the Holy Spirit, he must of necessity dwell and reign in thee, illuminate and sanctify thee. " For as many as are led by the Spirit of GOD, they are the sons of God."
17. Therefore, O Christians! let your Christianity be not external, but internal; nor let it dwell only upon your lips, but in the ground and centre of your hearts, proceeding from a true, living, and operating faith, and an unfeigned, earnest, and continual repentance. If this be wanting, all your religion will be only counterfeit Christianity; you shall be able to do nothing acceptable to God; and whatever you may do here, shall avail you nothing in that day, in which God will judge all things according to your heart. But surely, O man! if thou didst rightly apprehend the impurity of thy own heart, you wouldest flee, without delay, to the fountain of salvation, thence you wouldest drink and draw, pray, knock, and cry, " Have mercy upon me!" until thy heart should be healed, thy sins covered, and thy transgressions forgiven.
18. As it would be deservedly accounted ridiculous to give unto a raven the name of a swan; so if, after considering their lives, one should call those of this age by the name of Christians; might he not justly be accused of egregious folly For by the actions and performances, not words, is a Christian life to be estimated, according to that of St. Paul, "The kingdom of God is not in word, but in power." But such is the state of most men at this day, that those who make the strongest pretences to the Christian name, act nothing that becometh a Christian; like unto those at Rome of old, of whom Laurentius Valla, reading those words, " Blessed are the merciful, blessed are the peace-makers, &c." said, Surely either these words are true, or are not Christians.
19. Here now, O man! consider what you art, and what you can do What least you been able to contribute to thy restoration, and the renovation of thy depraved nature Surely, as you couldest not afford any help towards the generation of thy body, nor create thyself, so neither can you bring any assistance towards thy new birth, or regeneration by the Spirit. You may indeed lose, damn, and destroy thyself; but to renew, to restore, to heal, to justify, and to enliven thyself, is a work entirely beyond'thy strength. Couldst you at all conduce to the incarnation of God No, verily. There is nothing therefore, that you can arrogate to thyself, or ascribe to thy own power. Let us then carefully remember, that we must renounce our own strength, our own wisdom, our own will; and, being resigned unto GOD, suffer his power to work all things in us, so that nothing may in the least oppose the will and operations of the Lord.
20. For until it come to this, that you permittest God to work all things in thee, O plan,_ so that you purely si ferest his operation and will, God is hindered by thee to unite himself with thy soul, to renew his image in thee, and to amend the pravity of corrupt nature. For our own will, ambition, opinion of our own wisdom, and whatever else we arrogantly claim unto ourselves, are so many impediments; because of which God cannot freely operate in us according to his desire. And as the human will corrupts a man still more and more; so the Divine will does still more and more perfect and restore him.
21. Indeed our own will is nothing else but defection from God. Defection verily is easy, smooth, ready; but the recovery is bitter, troublesome, and of extreme difficulty, yea, beyond all the power of the creature. For man by his own strength, cannot return, nor help himself in will or in deed. It is CHRIST alone that can give assistance, let it be in the beginning, process, or end. And here he lays before us two means, the law and the gospel, or repentance and remission of sins. Through the law, you must die together with CHRIST, and by true sorrow of heart, sacrifice thy own will, become vile iii thine own eyes, and resign up thyself wholly to CHRIST. This being done, forgiveness of sin is bestowed through the gospel, and man that is dead, is raised up by faith. Whence it appears, that no man can by his own strength convert and quicken himself. It is of absolute necessity, that he deny and lose himself, that he die unto himself, and that his hope be placed entirely in God alone, by whose grace he must live.
22. But this self-denial and mortification, is not an effect of our own will and power; " It is not of him that willeth, nor of him that runneth, but of God that shows mercy." It is God therefore who must operate all these things in us by his grace, and the power of his Spirit. So that our justification is not from any creature, but from God alone, whose work and gift it only is. For as to ourselves, it is certain, the most dangerous enemy man has, is himself; insomuch; that we have great reason to supplicate the Lord to deliver and rescue us from ourselves, to take from us what is ours, and to give us the things that are his. For by our own strength, we are not able to do any good, if God himself, even after conversion, do not work it in us. Who is it that can give charity and the other graces, but he only who is love itself It is certain therefore, that these things are effected by the help of CHRIST only, all human endeavors being, utterly vain. In Adam we are all naturally equal, nor is one better than another; seeing we are all, both as to body and soul, equally polluted and corrupted; insomuch, that not only the Jews and Gentiles, but even of all men in general, there is no difference. Hence it is most true, that in the sight of GOD,* no man is better than the most profligate criminal. For though the wickedness which is natural to all, does not equally in all put forth and break out into works; yet God judges all men by the inward state of the heart, the poisoned fountain of sin.
Neither is there any sin so horrid and vile, which man by nature would not be guilty of, were he not restrained by Divine grace. For by the bent of our nature we are only inclined to pollute ourselves with all manner of wickedness; which inclination, if it be not always attended with the external effect, then it is wholly to be attributed to the grace of GOD, and not to any strength of ours, or human precaution whatsoever. This consideration should excite us to humility, and an unfeigned fear of GOD, restraining us at the same time from rashly despising our neighbor; by reflecting on others, we split ourselves upon the dangerous rock of presumption. And since CHRIST " is our Wisdom, Righteousness, Sanctification, and Redemption," we, who in Adam are alike, are alike also in CHRIST.-" For as in Adam by nature, we all arc one man and one body, infected with the highest contagion of corruption and disobedience; so all the faithful are as one man in CHRIST, and resemble one body purified and sanctified by faith, and the blood of CHRIST.
23. Which doctrine is a remedy against spiritual pride, that none may account himself better in the sight of God than others, however haply he may be endowed with greater gifts; which are no less of pure grace bestowed on him, than even righteousness and salvation itself. Upon this principle of pure grace, be careful to fix thy meditation; which if you dost, then this same grace shall protect thee against the dangerous snares of pride and arrogance. And as, on the one hand, it will convince thee of thy own misery; so, on the other, it will give thee a most lively discovery of CHRIST, and of the exceeding riches of grace through him derived on mankind.