13. O! how noble a step would it be toward the attainment of substantial wisdom, were man but sensible of his own nothingness! Man is nothing, as a shadow is nothing. As a shadow is without life, and without substance of itself, and vanishes at the departure of the sun; so is the condition of man, whenever the Lord withdraws the light of life from him! And it is worthy of observation, that, the nearer the sun is, the less are the shadows observed to be; and on the contrary, the farther the sun removes from us, the larger the shadows appear. The same happens to man: the more of God and his gifts is present with a good man, the less he esteems himself, the less he boasts of himself, and of what he calls his. On the contrary, the farther a man is removed from God, the greater he is in his own eyes; the more he is puffed up with his parts and abilities, the more he extends the bounds of his pride, and the less he knows how to keep within proper compass. Again, as shadows at the setting of the sun are greatest, though then just ready to disappear and vanish away; their greatness being but a forerunner of their approaching end; so it is with the shadows of this world, and the whole train of vain pomps and pleasures. They pass away suddenly when we are most lifted up by them. As the shadows vanish upon the withdrawing of the sun; so when an empty man becomes great in his own eyes, the divine sun sets upon him unexpectedly, and he returns to be nothing, even when he thought to be something. Moreover, as the shadow has no life of itself, but entirely moves with the motion of the sun, upon which it depends: so man of his own nature, is nothing but a body destitute of life and motion; and it is God alone who is able to put life and motion in it. The shadow of a tall and goodly tree moves not, except as the tree itself is moved; so man only liveth and moveth in God (Acts 17:28), of whom he is a shadow and reflected image. The hour of death will at length fully declare, that man's “days on the earth are as a shadow” (1 Chron. 29:15; Job 8:9), as a vain shew or image (Ps. 39:5); nay, as grass which grows up, but soon withereth when it is mown down: so fades our life away immediately, when it is cut down by the fatal scythe of death. Ps. 102:3, 11; Ps. 103:15. Lo! thus are our days consumed like smoke, and we are “gone like the shadow when it declineth.” Ps. 109:23.
14. Now when a man by true humility is thoroughly persuaded of all this, and is convinced that he is nothing in the sight of God but a lifeless shadow, then, verily, his repentance is unfeigned, and his heart right before the Lord. And as it is appointed unto all men once to undergo a natural death, so ought all daily to die unto sin, that they may live unto God, and depart happily out of this mortal life, when all the shadows disappear. This daily dying to the world, as it is the best exercise, so it is also the best preparation for the hour of death; and if we earnestly practise the former, we shall then be fitted for undergoing the latter. That which we most frequently practise, becomes most perfect to us.
15. The fourth property of true repentance, is union with God, implied in these words: But thou, O Lord, shalt endure forever, and thy remembrance unto all generations. As if the prophet had said: “Though I am persuaded, that I am a perishing shadow, and wither like grass (Ps. 102:11), yet I am no less certain, that in thee I shall abide for ever; for thou thyself art eternal.” [pg 206] As by sin a man is divorced from God, so by true conversion, he is again united to him. Even as the Person of Christ is indivisible, and as the eternal Deity united the human nature in Christ Jesus with itself in so firm a bond, as is not to be dissolved by death itself (the humanity of Christ remaining in perpetual union with the Divinity, and with the glory therein residing): so, in the work of true conversion to God, penitent and believing souls are so closely and intimately united to God, that neither life nor death can separate them from him (Rom. 8:38): for “he that is joined to the Lord, is one spirit” (1 Cor. 6:17), God betrothing us unto himself forever. Hosea 2:19. In a word, Christ himself is our only Witness; and he is the Book of Life wherein we are plainly taught, that as his human nature abides eternally united with the divine, so all believers shall be eternally united with their Lord and Head, being one spirit with him. Now, as God is eternal, and Christ eternal; so the promises of God in Christ are also eternal and inviolable, he having made with us a covenant of everlasting grace. Ps. 111:5. Therefore, though a true Christian be forsaken of the world; be vexed and tormented by sin, death, hell, and the devil himself; nay, though even his own flesh and heart fail at last, and be wholly consumed, yet is God “the strength of his heart, and his portion for ever.” Ps. 73:26.
Chapter XI.
Showing That The Fruit Of Conversion Is The New Creature; Also, That The Christian Is, By Faith, A Lord Over All, And, By Love, A Servant Of All; And, That The Life Of Christ Is A Mirror For Us.
If any man be in Christ, he is a new creature.—2 Cor. 5:17.
All that are in Christ by faith, are “new creatures;” that is, they are the children of God, are righteous before God, have forgiveness of sin, and the Holy Ghost; they are partakers of the divine nature (2 Peter 1:4), are heirs of everlasting life, and are liberated in their consciences from the law, the curse, death, the devil, hell, and damnation. All, whatever appertains to their salvation, is in them begotten of Christ by grace, and is conceived by them through faith; hence, neither time nor place, neither law, nor commandment, nor ceremonies, nor anything whatsoever, can be any hindrance to them. They are made perfect in Christ, who is now become a vital principle in them, and they have in him the accomplishment of the law through faith. Rom. 10:4.
2. Thence the name of a Christian is a higher and more excellent name than all the names in the world. It is a greater name than is to be found in palaces and courts, a name above all posts of greatness, above the whole [pg 207] world, with all that it contains. But, on the other hand, the name of a Christian is also the lowest name of all the names in the world, without exception. Thus, in the same degree, faith exalts a Christian above all; love brings down a Christian under all. This thou wilt then best understand, when thou seriously considerest the holy life of Christ; which is the brightest mirror both of love, and of all other virtues. See Phil. 2:5-8.
3. Behold how Christ made himself the servant of all! how humble was he in heart! how meek in spirit! how kind and gracious in words! how benevolent in his behavior! how merciful towards the poor! how compassionate towards the distressed! how patient towards his slanderers! how calm in his answers! how merciful towards sinners! Whom did he ever despise? whom did he ever revile, being reviled? How condescending was he to the very meanest! how ready to show acts of grace to all, without distinction! how heartily did he seek the salvation of all men, praying for his very enemies and murderers! Luke 23:34. How did he bear our sickness, sorrows, reproaches, stripes, wounds, and punishments! And indeed, what else is the life of Christ, but a most accomplished pattern of love, humility, patience, and all other virtues whatsoever! This we ought to look into, and to reflect upon it in our hearts; but especially when we are alone. This is better than all the high boasts of knowledge, and all the art and wisdom of the world. This life of Christ is like a seal (Cant. 8:6) to be stamped upon our hearts, and leave there the impression of his image, life, love, humility, patience, cross, reproach, and death. This would prove a true celestial light to our hearts, and a powerful means both to renew us in the inner man, and to transform us more and more into the divine image. Now as Christ was under all men, yea, under all creatures, in his state of humiliation in this world; but is now in his state of exaltation, a Lord over all: so a Christian is, with reference to his faith, a lord over all, nothing being excepted but God; but with regard to his life and conduct, a servant of servants, being under all persons and things.