The Life Of A Christian Man.
Scriptural Arguments Exhorting To It
This and the four following chapters treat of the Life of the
Christian, and are so arranged as to admit of being classed under two
principal heads.
First, it must be held to be an universally acknowledged point, that
no man is a Christian who does not feel some special love for
righteousness, chap. 6. Secondly, in regard to the standard by which
every man ought to regulate his life, although it seems to be
considered in chap. 7 only, yet the three following chapters also
refer to it. For it shows that the Christian has two duties to
perform. First, the observance being so arduous, he needs the greatest
patience. Hence chap. 8 treats professedly of the utility of the
cross, and chap. 9 invites to meditation on the future life. Lastly,
chap. 10 clearly shows, as in no small degree conducive to this end,
how we are to use this life and its comforts without abusing them.
This sixth chapter consists of two parts,--I. Connection between this
treatise on the Christian Life and the doctrine of Regeneration and
Repentance. Arrangement of the treatise, sec. 1-3. II. Extremes to be
avoided; 1. False Christians denying Christ by their works condemned,
sec. 4. 2. Christians should not despair, though they have not
attained perfection, provided they make daily progress in piety and
righteousness.
Sections.
1. Connection between this chapter and the doctrine of Regeneration.
Necessity of the doctrine concerning the Christian Life. The brevity
of this treatise. The method of it. Plainness and unadorned simplicity
of the Scripture system of morals.
2. Two divisions. First, Personal holiness. 1. Because God is holy. 2.
Because of our communion with his saints.
3. Second division, relating to our Redemption. Admirable moral system
of Scripture. Five special inducements or exhortations to a Christian
Life.
4. False Christians who are opposed to this life censured 1. They have
not truly learned Christ. 2. The Gospel not the guide of their words
or actions. 3. They do not imitate Christ the Master. 4. They would
separate the Spirit from his word.
5. Christians ought not to despond: Provided 1. They take the word of
God for their guide. 2. Sincerely cultivate righteousness. 3. Walk,
according to their capacity, in the ways of the Lord. 4. Make some
progress. 5. Persevere.
1. We have said that the object of regeneration is to bring the life
of believers into concord and harmony with the righteousness of God,
and so confirm the adoption by which they have been received as sons.
But although the law comprehends within it that new life by which the
image of God is restored in us, yet, as our sluggishness stands
greatly in need both of helps and incentives it will be useful to
collect out of Scripture a true account of this reformations lest any
who have a heartfelt desire of repentance should in their zeal go
astray. Moreover, I am not unaware that, in undertaking to describe
the life of the Christian, I am entering on a large and extensive
subject, one which, when fully considered in all its parts, is
sufficient to fill a large volume. We see the length to which the
Fathers in treating of individual virtues extend their exhortations.
This they do, not from mere loquaciousness; for whatever be the virtue
which you undertake to recommend, your pen is spontaneously led by the
copiousness of the matter so to amplify, that you seem not to have
discussed it properly if you have not done it at length. My intention,
however, in the plan of life which I now propose to give, is not to
extend it so far as to treat of each virtue specially, and expatiate
in exhortation. This must be sought in the writings of others, and
particularly in the Homilies of the Fathers.[383] For me it will be
sufficient to point out the method by which a pious man may be taught
how to frame his life aright, and briefly lay down some universal rule
by which he may not improperly regulate his conduct. I shall one day
possibly find time for more ample discourse, [or leave others to
perform an office for which I am not so fit. I have a natural love of
brevity, and, perhaps, any attempt of mine at copiousness would not
succeed. Even if I could gain the highest applause by being more
prolix, I would scarcely be disposed to attempt it],[384] while the
nature of my present work requires me to glance at simple doctrine
with as much brevity as possible. As philosophers have certain
definitions of rectitude and honesty, from which they derive
particular duties and the whole train of virtues; so in this respect
Scripture is not without order, but presents a most beautiful
arrangement, one too which is every way much more certain than that of
philosophers. The only difference is, that they, under the influence
of ambition, constantly affect an exquisite perspicuity of
arrangement, which may serve to display their genius, whereas the
Spirit of God, teaching without affectation, is not so perpetually
observant of exact method, and yet by observing it at times
sufficiently intimates that it is not to be neglected.
2. The Scripture system of which we speak aims chiefly at two objects. The former is, that the love of righteousness, to which we are by no means naturally inclined, may be instilled and implanted into our minds. The latter is (see chap. 7), to prescribe a rule which will prevent us while in the pursuit of righteousness from going astray. It has numerous admirable methods of recommending righteousness.[385] Many have been already pointed out in different parts of this work; but we shall here also briefly advert to some of them. With what better foundation can it begin than by reminding us that we must be holy, because "God is holy?" (Lev. 19:1; 1 Pet. 1:16). For when we were scattered abroad like lost sheep, wandering through the labyrinth of this world, he brought us back again to his own fold. When mention is made of our union with God, let us remember that holiness must be the bond; not that by the merit of holiness we come into communion with him (we ought rather first to cleave to him, in order that, pervaded with his holiness, we may follow whither he calls), but because it greatly concerns his glory not to have any fellowship with wickedness and impurity. Wherefore he tells us that this is the end of our calling, the end to which we ought ever to have respect, if we would answer the call of God. For to what end were we rescued from the iniquity and pollution of the world into which we were plunged, if we allow ourselves, during our whole lives, to wallow in them? Besides, we are at the same time admonished, that if we would be regarded as the Lord's people, we must inhabit the holy city Jerusalem (Isaiah rev. 8, et alibi); which, as he hath consecrated it to himself, it were impious for its inhabitants to profane by impurity. Hence the expressions, "Who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness," (Ps. 15:1, 2; 24:3, 4); for the sanctuary in which he dwells certainly ought not to be like an unclean stall.
3. The better to arouse us, it exhibits God the Father, who, as he hath reconciled us to himself in his Anointed, has impressed his image upon us, to which he would have us to be conformed (Rom. 5:4). Come, then, and let them show me a more excellent system among philosophers, who think that they only have a moral philosophy duly and orderly arranged. They, when they would give excellent exhortations to virtue, can only tell us to live agreeably to nature. Scripture derives its exhortations from the true source,[386] when it not only enjoins us to regulate our lives with a view to God its author to whom it belongs; but after showing us that we have degenerated from our true origin--viz. the law of our Creator, adds, that Christ, through whom we have returned to favour with God, is set before us as a model, the image of which our lives should express. What do you require more effectual than this? Nay, what do you require beyond this? If the Lord adopts us for his sons on the condition that our life be a representation of Christ, the bond of our adoption,--then, unless we dedicate and devote ourselves to righteousness, we not only, with the utmost perfidy, revolt from our Creator, but also abjure the Saviour himself. Then, from an enumeration of all the blessings of God, and each part of our salvation, it finds materials for exhortation. Ever since God exhibited himself to us as a Father, we must be convicted of extreme ingratitude if we do not in turn exhibit ourselves as his sons. Ever since Christ purified us by the laver of his blood, and communicated this purification by baptism, it would ill become us to be defiled with new pollution. Ever since he ingrafted us into his body, we, who are his members, should anxiously beware of contracting any stain or taint. Ever since he who is our head ascended to heaven, it is befitting in us to withdraw our affections from the earth, and with our whole soul aspire to heaven. Ever since the Holy Spirit dedicated us as temples to the Lord, we should make it our endeavour to show forth the glory of God, and guard against being profaned by the defilement of sin. Ever since our soul and body were destined to heavenly incorruptibility and an unfading crown, we should earnestly strive to keep them pure and uncorrupted against the day of the Lord. These, I say, are the surest foundations of a well-regulated life, and you will search in vain for any thing resembling them among philosophers, who, in their commendation of virtue, never rise higher than the natural dignity of man.
4. This is the place to address those who, having nothing of Christ but the name and sign, would yet be called Christians. How dare they boast of this sacred name? None have intercourse with Christ but those who have acquired the true knowledge of him from the Gospel. The Apostle denies that any man truly has learned Christ who has not learned to put off "the old man, which is corrupt according to the deceitful lusts, and put on Christ," (Eph. 4:22). They are convicted, therefore, of falsely and unjustly pretending a knowledge of Christ, whatever be the volubility and eloquence with which they can talk of the Gospel. Doctrine is not an affair of the tongue, but of the life; is not apprehended by the intellect and memory merely, like other branches of learning; but is received only when it possesses the whole soul, and finds its seat and habitation in the inmost recesses of the heart. Let them, therefore, either cease to insult God, by boasting that they are what they are not, or let them show themselves not unworthy disciples of their divine Master. To doctrine in which our religion is contained we have given the first place, since by it our salvation commences; but it must be transfused into the breast, and pass into the conduct, and so transform us into itself, as not to prove unfruitful. If philosophers are justly offended, and banish from their company with disgrace those who, while professing an art which ought to be the mistress of their conduct, convert it into mere loquacious sophistry, with how much better reason shall we detest those flimsy sophists who are contented to let the Gospel play upon their lips, when, from its efficacy, it ought to penetrate the inmost affections of the heart, fix its seat in the soul, and pervade the whole man a hundred times more than the frigid discourses of philosophers?
5. I insist not that the life of the Christian shall breathe nothing but the perfect Gospel, though this is to be desired, and ought to be attempted. I insist not so strictly on evangelical perfection, as to refuse to acknowledge as a Christian any man who has not attained it. In this way all would be excluded from the Church, since there is no man who is not far removed from this perfection, while many, who have made but little progress, would be undeservedly rejected. What then? Let us set this before our eye as the end at which we ought constantly to aim. Let it be regarded as the goal towards which we are to run. For you cannot divide the matter with God, undertaking part of what his word enjoins, and omitting part at pleasure. For, in the first place, God uniformly recommends integrity as the principal part of his worship, meaning by integrity real singleness of mind, devoid of gloss and fiction, and to this is opposed a double mind; as if it had been said, that the spiritual commencement of a good life is when the internal affections are sincerely devoted to God, in the cultivation of holiness and justice. But seeing that, in this earthly prison of the body, no man is supplied with strength sufficient to hasten in his course with due alacrity, while the greater number are so oppressed with weakness, that hesitating, and halting, and even crawling on the ground, they make little progress, let every one of us go as far as his humble ability enables him, and prosecute the journey once begun. No one will travel so badly as not daily to make some degree of progress. This, therefore, let us never cease to do, that we may daily advance in the way of the Lord; and let us not despair because of the slender measure of success. How little soever the success may correspond with our wish, our labour is not lost when to-day is better than yesterday, provided with true singleness of mind we keep our aim, and aspire to the goal, not speaking flattering things to ourselves, nor indulging our vices, but making it our constant endeavour to become better, until we attain to goodness itself. If during the whole course of our life we seek and follow, we shall at length attain it, when relieved from the infirmity of flesh we are admitted to full fellowship with God.
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383. The French adds, "C'est a dire, sermons populaires;"--that is to say, popular sermons.[back]
384. The passage in brackets is ommited in the French.[back]
385. The French begins the sentence thus, "Quant est du premier poinct;"--As to the former point.[back]
386. Mal. 1:6; Eph. 5:1; 1 John 3:1, 3; Eph. 5:26; Rom. 6:1-4; 1 Cor. 6:11; 1 Pet. 1:15, 19; 1 Cor. 6:15; John 15:3; Eph. 5:2, 3; Col. 3:1, 2; 1Cor. 3:16, 5:17; 2 Cor. 6:16; 1 Thess. 5:23[back]